THE TOPIC OF THE TALK OF THE THREE FRIENDS As ‘Job’ expressed the bitterness of his soul, appearing as someone who has lost his hope and has fallen into despair; His three friends found their chance to reveal what they had in their hearts; namely, that he is a hypocrite. They probably have discussed the matter among themselves, and reached this conclusion; Yet, before the horror of the temptation, they could not utter a word, until he started to express himself. The elderly friends took the role of adversaries; And ‘Job’ turned into an defendant. ‘Alihu’, after being a listener for a while, later became an intermediate. Ultimately, God intervened to re-evaluate the position of each of them. The first speeches of Job’s three friends, have the significance that every tribulation is actually a fruit of sin; That God and man are limitlessly afar; And that, although ‘Job’ is a sinner; Yet, through repentance, he can get hope, to regain the divine pleasure. ‘Job’ responds to all that in detail; and answers all those who spoke. His friends insisted that catastrophes are nothing but punishment for ‘Job’s hidden crimes; and presented the following proofs of their view: 1- The wicked have to face successive catastrophes. 2- The righteous are always content. 3- Nobody is pure before God. All that is based upon two principles: That God deals with man even in the present world, before His coming in His eternal kingdom; And that God in His justice, parallels between works and dealings. ‘Job’ then wished for death to save him from his pains and sufferings, being an escape from the bitter life. While his friends talked about God, ‘Job’ talked with God; which made him the more sincere among them. 2 CHAPTER 4 THE FIRST TALK BY ELIPHAZ THE TEMANITE A SPIRITLESS RELIGIOUS EXPERIENCE Every one of the three friends had a true faith in God, whom we should worship by walking in righteousness. Each of them proclaimed his faith from a different angle; Yet Eliphaz was probably the most experienced and deep among them; even though he was unable to interpret God’s work through the bare mind and thinking. Although it is more befitting for man to realize that he is unworthy to interpret God’s plan and dealings, or to realize His secrets; Yet he should offer Him sacrifices for the sake of the forgiveness of his sins (1: 5). Eliphaz was proud of his personal experience, beside his visions and dreams, that led him to claim being able to recognize the voice of God. Now, having the Holy Book in our hands, we are no more in need of visions and dreams. Eliphaz, beside demonstrating God’s majesty and holiness, he also showed man’s weakness and failure, in case he behaved or thought outside the circle of God’s care. The Holy Book is the record of the reconciliation between God and man, when man could not realize it on his own, being unable enjoy salvation through his human ability; or to enjoy wisdom and life by himself. Being the oldest and of the best character among the three, Eliphaz started talking, about himself and his endeavor (Chapters 4 – 5), in an eloquent and a beautiful poetic style, and in the most decent and polite way. We can divide his talk into four divisions: 1- He marvels how ‘Job’, an experienced elder, who used to comfort others, would fall into such despair, “Is not your reverence your confidence? And the integrity of your ways your hope?” (4: 6). 2- Eliphaz’ vision (4: 8; 5: 7); In which he responds to the criticisms of ‘Job’; trying to arouse in him the feeling of God’s exalted purity, and of the weakness of His creatures, among whom ‘Job’ is one; As they are prone to errors (4: 17-19); Why should ‘Job’ protest against God?! Having lost his children and possessions, that must be a result of his sins, as “Those who plow iniquity and sow trouble, reap the same” (4: 8). Then he tries to comfort ‘Job’ with the notion that trouble prevails on all men; so he should not expect to be an exception; and should endure it with submission and perseverance. 3- He informs him, what he (Eliphaz) would have done in his place (5: 8). Although he commends Job's exalted attributes (4: 5); and compassionately incites him to raise his case to God; Yet basing his talk upon a somewhat weak principle, aroused in ‘Job’ a spirit of resistance (6: 7). He claims, that, if he is in Job’s place, he would deliver himself to God, the Almighty, the amazing in all His ways, who lifts up the humble, brings the flock to safety, and save the poor and the miserable. 4- Why should ‘Job’ protest against God for His chastisements; that are blessings on those who endure them; Because God wounds and heals; crush, and cure with His hands. 1- Seeking Job’s permission to talk 1 - 2 2- Commending ‘Job; 3 - 4 3- Rebuking ‘Job’ for not being steadfast 5 - 6 4- A general theological principle 7 - 11 3 5- Supporting his view by a vision 12: 21 1- SEEKING JOB’S PERMISSION TO TALK: “Then Eliphaz the Terminate answered and said ...” (Job 4: 1). It is obvious that the three friends had some discussion among them, and agreed to confront ‘Job’ in a serious way; on the assumption that he has deceived them, as well as the people, by pretending piety and generosity; when his appearance hides evils, known only to God. Father Hesychius of Jerusalem says that Eliphaz talked shamlessly and unfittingly to ‘Job’, as though intending to bring down that mighty and well-built tower of a man. He noticed how ‘Job “opened his mouth” (3: 1); while Eliphaz “answered” (4:1); How the first innocently opened his mouth to utter some words, hoping to draw some comfort from his friends, for what has dwelt upon him; While Eliphaz’ answer reveals as though he and his friends harbored within them, a bitter intention to destroy their friend. Eliphaz’ words came as a response to some boiling feelings inside him. “If one attempts a word with you, will you become weary? But who can withhold himself from speaking? (Job 4: 2). It seems that the three friends were looking at ‘Job’ on his heap of trash, not with compassion, but with intense resentment, assuming that he deceived them, as well as every one else; Yet God put an end to his deception, and exposed his evil and iniquity.When ‘Job’ opened his mouth in protest, they counted him as awfully surpassing his limits; and decided not to keep silent any more. For a whole week, they endured his deception, when he was silent, But now, when he opened his mouth, and cursed the day of his birth; they, counting themselves as men of God; felt that it is their duty to defend His justice and righteousness. Counting Job’s protest as an insult to God, they decided to respond to him with firmness. The way Eliphaz started his talk,although apparently polite and decent, Yet, he openly and bluntly told him, that despite their sympathy for his sufferings, they could not afford to flatter him. Eliphaz probably intended to ask ‘Job’ not to misunderstand their intentions, or to assume that they are not caring for him; and to assure him that they do not intend to add to his grief, but to try to find a sound way to deal with his condition. By his words, Eliphaz seems as though blowing a horn to declare war against ‘Job’. Father Hesychius of Jerusalem Not every one knows how to minister to someone passing through such kind of tribulation; Some add to their pains; either with wicked intention, or with foolishness and ignorance. It is obvious in the present case, that those who came to comfort 'Job' lacked proper experience; and deserved to be called by him: “wicked physicians”; who violently increased the inflammation of the wounds of someone, helplessly lying on the ground, and gave him more unwarranted troubles, instead of more compassion. Notice how, their words, not only lacked comfort, but also gave him serious depression; how they aroused long debates with renewed accusations; against the sound advice saying: “Do not add to the troubles of the desperate” (Sirach 4; 3). St. John Chrysostom 4 Eliphaz said: “Who can endure the harshness of your words?” (The Septuagint version)... Now, What did ‘Job’ say to warrant such accusation?! ... He wished for death to be saved of his present life. ... Did he say: ‘Several evils have come upon me, despite my righteousness and my great virtues?’ ... No, but he said: ‘I wish I can hide among the wicked, among my servants, together with the stillborns; ... to get what the wicked have got’. St. John Chrysostom 2- COMMENDING JOB: Eliphaz began his talk by commending ‘Job’, regarding his teaching, preaching, and guidance of many; He had to say so; as Job's life testifies to all that. On one aspect, Eliphaz intended to show that he is a just and a reasonable man; And on another aspect, he intended to use that commendation to attack ‘Job’s alleged vanity. Anyway, the words of Eliphaz reveal to us the actual personality of ‘Job’, as a living leader, who bears the spirit of fatherhood, demonstrated by his care for instructing others, and his generosity in giving. “Surely you have instructed many; And you have strengthened weak hands” (Job 4: 3). He commends him as a teacher and a practical instructor, who taught others, and strengthened weak hands to work and to serve. But, he seems as though saying to him: [If you have strengthened others with your qualities, how could you not strengthen yourself?] Let us meditate in the high standards reached by that man 'Job'; How he instructed the ignorant, supported the weak, and strengthened the slothful; amid his great responsibilities of caring for his household, his several commitments, and his worries about his own children; How he dedicated himself to put others on the right path. But the heretics and the wicked, while showing the exaltation of the good, intend to turn these qualities into accusations. So did Eliphaz, when he was searching for a chance to revile ‘Job’ from the same angle by which he is commending him. Pope Gregory the Great Thanks to Eliphaz, who, although not out of love, has provided us with a marvelous aspect of Job’s person. As a king, a ruler, or a head of his tribe, he was not someone who loved practicing authority, as much as he, in fatherhood used to instruct, advise, and strengthen the weak hands.There are many instructors, who do not support the weak, nor bear a spirit of fatherhood. St. Paul says: “Though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel” (1 Corinthians 4: 15). The true spiritual instructor bears the Spirit of Truth, the Holy Spirit, the Spirit of love, about which the Lord Christ says: “When He, the Spirit of truth, has come, He will guide you into all truth” (John 16: 13). Whoever bears the Spirit of truth, would present, together with the instruction, a practical help, to strengthen the weak hands; according to the words of the apostle, saying: “Comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonian 5: 14). St. Augustiine believes that this is the way of him, who provide the citizens of God’s city along their journey on earth, with the proper medication, that gives the 5 chance for the Holy Spirit to work, to grant healing to the sick souls, to bring them over to the heavenly home1. In case you hate the wicked and the disobedient; namely, all the sinners; You would consequently find out that you have cut yourself off most of your brethren; or practically off everyone; as nobody is without sin. If we are going to hate God’s enemies more than voracious animals, we shall be disgusted of all, and shall become puffed with pride like the Pharisees. Paul commands us otherwise, saying: “We exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonian 5; 14)2. “For though you might have ten thousand instructors in Christ, yet you do not have many fathers” (1 Corinthians 4: 15)… Here, Paul seeks no honor for himself, but he rather shows the depth of his love. As honor concerns the instructor, but love is the sign of the father3. St. John Chrysostom “Your words have upheld him who was stumbling, and you have strengthened the feeble knees” (Job 4: 4) How many weak hands has ‘Job’ strengthened for proper work? How many, has he upheld from the dust, and strengthened their feeble knees to carry them along the way of life by the power of God?. So, Eliphaz commends ‘Job’, so that if he rebukes him, he would not assume that he is against him, or disregard his past with all its good points. Having comforted many, he deserves to find someone to comfort him. Some interpreters believe that Eliphaz said that to rebuke ‘Job’, as though he is telling him: [You, who instructed many, Why could you not instruct yourself?! You, who strengthened many weak hands, Why could you not find comfort for your weakness?! You, who, by your words, upheld those who stumbled, Why are you so cast on the ground, body and soul?! You, who strengthened the feeble knees, Why don’t you strengthen yourself; instead of collapsing before the ailments that dwelt upon you, acting as though paralyzed?! Is this not a proof of your hypocrisy? Providing others with medication, and refraining from using it to be healed of your own ailment? You, who teach others not to collapse; You do collapse! “Physician, heal yourself” (Luke 4: 23)]. Neglecting our brethren would bring upon us a great punishment, and chastisement without mercy. Persistence on instructing and teaching would make man constructive and in a better condition. To confirm this, I may quote a public parable, saying: [Consistent drops of water will break the rock]. Is there anything softer than water? And is there anything more solid than a rock? Yet, consistent work may overcome nature; and would rather overcome human nature. In case you see a great part of the church, as motionless as a dead body! 1 City of God,15:6. 2 On Corinthians, homily 33;5. 3 Homilies on Corinthians,13:4. 6 Could you say: This does not concern me?! You have great responsibility toward your brethren; and would be held accountable if you do not counsel them, try to keep them away from evil, and draw them from their slothfulness. It is not befitting for a church member to be of benefit just to himself, and not to many others! The Lord Christ made that clear, when He called us “salt” (Matthew 5: 13); “leaven” (Matthew 13: 33); and “light” (Matthew 5: 14); As all these items are of benefit to us and to everyone else a lamp does not give light to itself but to those sitting in the darkness. You are a lamp, not to enjoy the light alone, but to bring back someone who lost his way. What is the use of a Christian who does not benefit others? Or who does not bring someone back to virtue? So is “salt”, It does not preserve itself, but preserves food against corruption... God made you a spiritual salt to preserve the lazy and the slothful; to pull them away from their corrupt condition, and to rebind them to the body of the church. For the same reason, the Lord called us “leaven”; As the leaven does not raise itself; but, although it is so tiny, yet it raises the whole dough, whatever its size may be. So you should be; however small in number, Yet you are a strong multitude in faith and zeal toward the Lord. Like the leaven which looks weak, as far as its size is concerned, yet its nature is actually mighty and strong... So are you; You can draw to the church a multitude, of greater numbers than you are, to make them as zealous as you are! That is why I keep exhorting you with zeal, as I always did, saying: [Bring your brethren along; ... Guide those who go astray; ... Instruct them by your example; namely, by action, and not only by words. May the Lord of love, to whom we pray, take away from our Spirits, every hate, bitterness, and anger, to grant us – through our binding to each other in a tight union, as different members of one body (Ephesians 4: 16) – To present to Him, by one accord, one mouth, and one Spirit, the praise of thanksgiving due to Him1. St. John Chrysostom Disregarding the real intension of Eliphaz, we shall find a living testimony to a pious man who, although not referred to Isaac the son of Abraham, a king and not a priest, Yet he put in his heart to support those who stumble, and to strengthen the feeble knees. That man is going to judge many of God’s ministers and priests, of both the Old and the New Testaments. As there is no task of shepherding greater than bowing low toward the fallen, to hold their hands, and to bring them and ourselves up. If the divine Word, incarnated; humbly came down to our earth; and carried us in Him to heaven; it is also befitting for every minister, even for every believer, to support and to help others; that all would enjoy the fellowship with God. Eliphaz provided us, by showing the good attributes of ‘Job’, with a living program for shepherding, and even for life of faith; how every believer should care for his brother’s life through love; without disregarding his care for his own salvation and that of his household. 3- REBUKING JOB FOR NOT BEING STEADFAST: “But now it comes upon you, and you are weary; It touches you and you are troubled” (Job 4: 5). 1 To Those Who Had Not Attended The Assembly. 7 Eliphaz rebukes ‘Job’, saying that, when it is his turn to drink of the cup of affliction, he collapses, becomes weary, and terrified. Here, he starts attacking him, by accusing him of hypocrisy. It is as though he says to him: ‘When you were prosperous, you were good in teaching; but, falling into poverty, you became out of patience, and your weakness is exposed. Those who are fond of debating, attack the life of the righteous by two ways: Either confirming that what they say is wrong; Or that the truth they say, is not reflected on their own behavior; which was the way, the righteous ‘Job’ was rebuked by his friends, after they started by commending him. The wicked, so as not to appear as such, sometimes say about the righteous, the good things they are known to have, and are difficult to deny. Pope Gregory the Great St. John Chrysostom justifies the weariness in Job’s behavior, as a natural reaction to the horrifying catastrophes that dwelt upon him, so suddenly and successively; beside the vicious attacks and accusations of his friends. However, we cannot disregard the fact that it is more befitting for the one who is in a position of a leader, an instructor, and a father, not to be quickly disturbed before tribulations; but to be a role model of strength and comfort to others. There is nothing that bring more harm to the church, than those who have the image and title of holiness, but show otherwise in their behavior. It is a grave error to give the responsibility of shepherding to such a person; and such an unwise choice would certainly have drastic consequences; as his high position would cause his shortcomings to give the wrong message to his flock. I wish those who feel unworthy, would keep themselves away from bearing such a heavy burden; and would rather let the ears of their hearts listen to the voice, saying: ”Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea” (Matthew 18: 6; Luke 17: 2). Here, the millstone symbolizes the whirlpool of this life; and the depth of the sea, to the eternal perdition. The punishment of hell would be lighter, for a layman, who puts on an appearance of false holiness, to perish on his own, than to put on the attire of shepherding, and causes others to perish through his evil example!1. Pope Gregory the Great Not everyone, who can keep himself pure of sin, even on an exalted level, is capable of leading others to virtue. It is not enough for whoever takes the responsibility of shepherding, to be free from sin... But he is committed to rise up, in doing good, to the level of the commandment, saying: “Depart from evil, and do good” (Psalm 37: 27). His Spirit should, not only be free of every trace of wickedness; but it has to acquire virtues. He should surpass his flock not only in dignity, but rather more in virtues. He should know no limit in doing well, or in spiritual growth; and should not consider his mere prominence on others, a great gain. He should never compare himself to others, whether spiritually advanced or otherwise; but should measure himself in the light of the divine commandments. He should not measure virtue with a small balance, as long as it comes from God “For of 1 Pastoral Care. 1:2. 8 Him, and through Him, and to Him are all things, to whom be glory forever, Amen” (Romans 11: 26). St. Gregory, the Nezenzian “Is not your reverence your confidence? And the integrity of your ways your hope?” (Job 4: 6) Here, he rebukes him on showing vain appearances of reverence, hope, and uprightness; all of which, he thinks, have actually no roots in his depths! Eliphaz in this, is consummating the work, and serving the purposes of Satan; He is trying to provoke ‘Job’ to blaspheme against God, through accusing him of hypocrisy; and of having vain appearances of reverence, hope, and integrity. Eliphaz intends by these accusations to distort the past good history of ‘Job’, and even his intentions.... He means to say to him: You either did not work; your life is full of deceit; your reverence to God was not with a good intention, but was only vain talk; Or your hope was unreasonable, and foolish.... If your actions were true, and your life was pure, you would not fear of these evils! You see how Eliphaz is attacking him; How he is doing his best to prove to him that, it is his foolishness that brought upon him all those troubles! “By the blast of God they perish; and by the breath of His anger they are consumed” (Job 4: 9 LXX). Now, you notice something else; He is telling ‘Job’: Do not assume that, it is the devils and the wicked, full of envy, are those responsible for what came upon you; No, It is actually God Himself who is chastening you; and His chastisement, therefore, is undoubtedly just. St. John Chrysostom Pope Gregory commenting on Eliphaz' words: “Where is your reverence, your confidence, and the integrity of your ways?” (Job 4: 6); says that , although he unjustly reviled 'Job', yet he accurately described the steps and stages of the ordainments of virtues; namely, the reverence to God, the confidence in him; followed by patience, and finally reaching perfection: a- Reverence to God; namely, the fear of God, is the start of the way: “In the fear of God, there is strong confidence”. I wish we do not count wealth as a very good thing; as the great goodness is not to possess riches, but to acquire the fear of God, and every way of piety1. Fear is not less important than the protection of a high wall, and a mighty tower2. St, John Chrysostom b- Through the fear of God, we cross over to “Strong confidence” in Him; something that appears only in tribulation. Fear of God includes all the necessary requirements of the (continuous joy); because he, who fears the Lord as is befitting, and have confidence in Him, will gather all sources of happiness, and will acquire a complete spring of rejoice. Like when a drop of water falls on a spacious range of ground, and it would soon vanish; It would be the same for him, who fears God, Whatever dwells upon him will scatter and vanish in the spacious range of huge joy. It is really amazing; although there would be reasons for grief, Man would be rejoicing. Any bitterness he may encounter, would be of no significance for him, compared to his enjoyment of that perpetual joy1. 1 Concerning the Statues, homily 2. 2 Concerning the Statues, homily 15. 9 St. John Chrysostom c- Through confidence in the Lord, a believer would enjoy perseverence or patience. He would be justified, in the true sense of the word, and would grow in strength through his endurance of the faults of others. As he, who is not capable of fronting opponents, would be wounded by the sword of cowardice. For the last four days, we are preoccupied with commenting on the parable of ‘Lazarus and the rich man’; demonstrating that treasure we find in a body covered with wounds; a treasure, not of gold or silver, but of wisdom, endurance, and perseverence2. St. John Chrysostom d- Patience would lead to integrity. Man would be perfect, if he is longsuffering before the weakness of others. “By your patience you will gain your souls” (Luke 21: 19). This is the ladder of integrity: The fear of God will grant us confidence in Him; and that will give us strength amid tribulations; and this strength will provide us with patience in enduring the weaknesses of others; and with that patience we will reach ways of integrity. Integrity has two forms: a regular form, and a higher one. The first of them is acquired her, and the other will be acquired later on. One is according to human capabilities, and the other concerns the perfection in the coming world. God, on the other hand, is just through all, wise above all, and perfect in all3. St. Ambrose The apostle speaks of himself as perfect and imperfect. He counts himself as imperfect, when he thinks about the righteousness he still lacks; Yet He is perfect, not to be ashamed to admit it; and that he is making progress toward perfection4. St. Augustine 4- A GENERAL THEOLOGICAL PRINCIPLE: “Remember now, who ever perished being innocent? Or where were the upright ever cut off? (Job 4: 7) Here, Eliphaz introduces a practical proof of what he accuses 'Job'; as, according to him, no righteous man has ever perished; nor an upright man ever cut off. He asks ‘Job’, with his long experience, to provide him with a single example of a righteous or an upright man, who has passed through what ‘Job’ is passing through. This is an ethical theological principle, that prevailed on the minds of many; As even after the law, we find David admonishing the Lord, how could He make the ways of the wicked a success!, And how could He allow the righteous to be afflicted! But he was soon to discover the truth; that the righteous will get their heavenly reward; whereas the wicked, which persist on their evil, will fall under the judgment. The Psalmist says: “Do not fret because of evildoers, nor be envious of the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb...I have seen the wicked in great power and spreading himself like a native green tree. Yet he passed away, and behold, he was no more; Indeed I sought him, but he 1 Concerning the Statues, homily 18. 2 W. W. Wiersbe: Treasury of the World’s Great Sermons, 1993, p. 130. 3 Duties of the Clergy, 3:2:11. 4 Two Letters of Pelagius, 3:19. 10 would not be found… But the salvation of the righteous is from the Lord; He is their strength in the time of trouble” (Psalm 37). What Eliphaz said would be true, if he meant by perdition, what is eternal; But he is not right to apply it on temporal tribulations. That is why what he said does not apply to ‘Job’, who did not eternally perish. The prophet says: “The righteous perishes” (Isaiah 57: 1); And the wise Solomon says: “One event happens to the righteous and the wicked” (Ecclesiastes 9: 2) ; till the temporal life comes to an end; Then this is separated from that. “Who ever perished being innocent? Or where the upright ever cut off?” (7); although this may mostly happen in the present life; Yet, in their perdition, they are kept for eternal glory. If no innocent ever perished, the prophet would not say: “The righteous perishes; and no man takes it to heart” (Isaiah 57: 1). And if God, in His care, does not let the righteous perish, the wisdom would not say about the righteous: “They were caught up so that evil might not change their understanding” (Wisdom 4: 11). Pope Gregory the Great The wicked non-believer, even if we assume that he is clothed with a heavenly body, would remain naked, for he has not done anything to gain the attire of the inner man!1. St. Dedymus the blind The temptations and sufferings, thought by some as evil, are not avoided by the saints, but rather strongly sought by them, and bravely endured; to make them beloved by God, and given the crown of eternal life… The blessed apostle says: “I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong” (2 Corinthians 12: 10) 2. Father Tadrus “Even as I have seen those who plow iniquity and sow trouble reap the same” (Job 4: 8) Eliphaz, in his sayings depends on two main factors: his experience and his personal views; saying: “As I have seen:”(8), and “from the visions of the night” (13 etc.). He assumes, through his experience, that he presents a sound theory; having found out that, on the wicked, tribulations would justly dwell, according to extent of their evil. But what happened to ‘Job’ would prove that this theory is not correct (21: 17) etc. It so seems that Eliphaz has not reacted well to the affliction of ‘Job’; and counted the sufferings which he faces, as little, compared to the extent of his hidden evils; But his most serious evil is rather, going too far in protesting against God. Although he was hoping that ‘Job’ would eventually repent, so that his afflictions would go away; Yet, cursing the day of his birth, is what would destroy him completely. A fact that happens every day, is that what man sows, he will reap; According to the apostle Paul: “Since it is a righteous thing with God to repay with tribulation those who trouble you” (2 Thessalonians 1: 6); And as is said: "He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the 1 Pauline Comm. From the Greek Church. . 2 مناظ ا رت یوحنا كاسیان، طبعة 1968 ، ص 150 11 sword” (Revelation 13: 10). Yet God, in His long-suffering, anticipates the repentance of the wicked; and in his love, He allows tribulations for the righteous, in order to be justified! Job’s friends who came to comfort him, were pressing on him; and like enemies, they were disturbing him with bitter words. The only comfort for those who find themselves in misery and grief, is to be found innocent of their iniquity; so as not to appear bearing their sufferings as a punishment for their sin. But is so seems that Job’s friends were trying to deny him even this comfort; counting him as the actual cause of his own misery; that he brought on himself the wrath of God, by his serious iniquities; and that he suffers those tribulations as a price for his evil deeds! They mentioned the punishments of the wicked (compare Job 4: 8-9), who sowed iniquities, and reaped grief for themselves! Who perished through God’s command, and were consumed by the breath of His anger, that was blown on those who dwell in houses of clay (Compare Job 4: 19, 21 LXX); by God who “catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon them” (Compare Job 5: 13, 16 LXX). What they said would be true, as far as the power of God is concerned, but not true concerning the worthiness of that great righteous man ‘Job’1. St. Ambrose “By the blast of God they perish, and by the breath of His anger they are consumed” (Job 4: 9). It is a fact that, all what the wicked people plan, would fail and perish by a blast of God. He is long-suffering on them, the way he was on the Pharaoh of Egypt in the days of Moses. But when the cup of their evil becomes full, He consumes them; so that the "rod of the wicked would not fall on the righteous"; He destroyed Pharaoh and his hosts in the Red Sea! That, however, does not apply to ‘Job’, for what has dwelt upon him was meant to justify, and not to destroy him. Eliphaz intended to put the terror in ‘Job’ heart, by telling him that the tribulations that have dwelt on him, were only just the beginning; And in case he does not confess his hidden evils, and stop his arrogance, he would definitely face utter perdition. Eliphaz intended to say to ‘Job’: You are not what you claim to be! In deception, you wish others to count you righteous! See, what you have brought upon yourself! Your body is corrupted; Your children, your possessions, wealth, and the crown of your inheritance are all destroyed. You are truly, not as pure and true as you claim to be, and as you think of yourself. You are a sick man! And it is not unjust that you are facing all these tribulations that God has brought upon you! Father Hesychius of Jerusalem Anyway, if both the righteous and the wicked are subjected to temptations and afflictions, Yet, the soul of the first would rejoice inside him amid the sufferings, for he feels that they are brought by the hand of God to purify and justify him. Whereas the wicked would groan within himself, and would feel as though he has fallen in a net. He would have the option, either to reconsider his position and return to the Lord his Savior, or, foolishly and stubbornly persist on his evil, to fall in the bitterness of this world, as well as in the coming age. 1 De interpellatione Job et David, Book ترجمة جرجس كامل . 1:4:10 12 God justifies the righteous by testing them, but hates the oppressor. He judges both the righteous and the wicked; But as the wise Solomon says: “He who disdains instruction despises his own soul” (Proverb 15: 32); whereas “He who gets wisdom loves his own soul” (Proverbs 19: 8). “Upon the wicked He will rain coals” (Psalm 11:6); Or, (according to another version), He rains upon them (traps), to catch, and commit them to take the straight road, under the control of His rein; and to give them the possibility of abiding to his words: “I am the Way” (John 14: 6) 1. “How lovely are Your dwelling places, O Lord of hosts!” (Psalm 84: 1); where the dwelling place of man will move from earth to heaven... The mind and heart, filled with longing to the dwelling place of the lord, are fruitful and happy! Whereas the sinner's mind, at the time of his death, will not be preoccupied, with that dwelling place, but with the punishments awaiting him; He would not be meditating in the kingdom of heaven, but in the terrifying fire of hell!2. The wicked are “like the chaff which the wind drives away” (Psalm 1: 4). The Holy Book says that the wicked will be miserable, not even as the dust of the earth, that may seem as though without being, but, as it scatters here and there by the wind, with no power to resist, definitely has a sort of existence in itself... . The same thing with the wicked; Once he denies God, he would be driven away, to wherever the vain blast of Satan casts him3. Miserable is he, who has the masks of evil; and happy is he, who has the many masks of goodness4. St. Jerome “The roaring of the lion, the voice of the fierce lion, and the teeth of the young lions are broken” (Job 4: 10). He likens the fierce oppressors and persecutors to roaring lions; whose voice, by God’s justice, would no more terrify the wilderness and forests; and whose teeth would be broken, to make them unable to tear their prey apart; namely they would be stripped off their weapons by God (11); to starve, and leave no young ones behind them. Eliphaz probably intends to accuse ‘Job’ in an indirect way; that he used to be like a fierce lion, with no one in the whole region to challenge his authority; His commands were like the terrifying roars of a lion that oppressively and unjustly devours and robs his prey. But behold, his authority is now no more; his wealth is scattered; his family is lost; and no son to take up his place. So Eliphaz turned from commending ‘Job’ to cursing him! “The old lion perishes for lack of prey, and the cubs of the lioness are scattered” (Job 4: 11). It is easier for the lion to become coward, than for the righteous to lead an easy life. St. John Chrysostom Eliphaz compares ‘Job’ to a lion, because of his past royal authority; Yet he adds: “the roaring of the lioness” (according to the Septuagint version), as a hint to the greatness of Job’s virtue; Then he further adds: “the arrogance of the dragons”; 1 Homily 60 on Ps 11 (10). 2 Homily 63 on ps 84 (83). 3 Homily, on Ps.1. 4 Homily 14 on Ps.82 (81). 13 hinting to his Spirit; as the dragon is counted as a king among the reptiles. Anyway Eliphaz, treading more upon the sufferings of the righteous man, says that all that would be broken, and come to an end. Father Hesychius of Jerusalem 5- SUPPORTING HIS VIEW BY A VISION OF THE NIGHT: “Now a word was secretly brought to me, And my ear received a whisper of it” (Job 4: 12). Here, Eliphaz, with the intention to condemn ‘Job’, tells him about a vision he saw before coming to encounter him. Some believe that God granted Eliphaz that vision, secretly in a whisper, to bring peace to his soul that was disturbed for what he heard about his friend ‘Job. Humbly, Eliphaz admitted that he got a little portion of the divine secret, although he failed to understand it all as he should. “In disquieting thoughts from the vision of the night, when deep sleep falls on men” (Job 4: 13). During the night, when deep sleep falls on men; and while Eliphaz was preoccupied with what is behind what happened to his friend, God gave him this vision. The Psalmist David calls on us to talk with God in our hearts; and to keep still when He talks to us: “Meditate within your heart on your bed, and be still” (Psalm 4: 4). And St. (Mar) Isaac the Syrian says to us: [Keep your mouth still, for your heart to talk; and keep your heart still, for God to talk]. It is befitting for us during the night to remember God, and to meditate in His law; He would then proclaim to us His secrets and wisdom: “When I remember you on my bed, I meditate on You in the night watches” (Psalm 63: 6). “Fear came upon me, and trembling, which made all my bones shake” (Job 4: 14). It seems that before he saw the vision, he felt that all his bones trembled, and his heart was filled with the fear of God; he realized His might; and felt that he is too small to admonish God. By that he was prepared to receive the divine message. The Psalmist exhorts us, saying: “serve the Lord with fear, and rejoice with trembling” (Psalm 2: 11). “Then a spirit passed before my face; The hair on my body stood up” (Job 4: 15). It was most probably an angel sent by God, to minister to His word. The hair of his body stood up; as the heavenly creatures became a subject of horror to men since the fall of Adam; for fear that they may be carrying a painful message, never expecting good news. In the old days, the Levites used to shave all their body hair (Numbers 8: 7), regarding it as dispensable carnal things. Eliphaz, carrying evil intentions toward ‘Job’, could not bear the spirit passing before his face; He lost his peace, and was wholly disturbed, that the hair on his body stood up. “It stood still, But I could not discern its appearance. A form was before my eyes” (Job 4: 16). Eliphaz clearly saw an angel, passing before him like a spirit, as though he was looking in a mirror; Yet he could not discern its figure. As we do not hear god’s voice amid the noise of the world, it came to him as a whisper. ... Elijah “did not encounter God in the wind, but through a still small voice” (1 Kings 19: 11, 13). 14 Having carried bitter carnal thoughts toward ‘Job’; as the spirit passed before his face, he could not, with his carnal mind distinguish the spiritual things; but saw imaginary forms; And could not discern the small voice of the Spirit. So Eliphaz unintentionally confessed that he has lost his peace, the night vision disturbed him, his bones trembled, his body hair stood up, and he could not sleep in peace. That is the fruit of man, who unjustly accuses his brethren, turning the truth into vanity. “Then I heard a voice saying: Can a mortal be more righteous than God? Can a man be more pure than his Maker?” (Job 4: 17). The message came to rebuke ‘Job’; who could not claim that he is more righteous than God, nor more pure! “Woe to him who strives with his Maker!... Shall the clay say to him who forms it, What are you making?” (Isaiah 45: 9) “Righteous are You, O Lord, when I plead with You” (Jeremiah 12: 1). “Do You enter into a judgment with Your servant? For in Your sight no one living is righteous” (Psalm 143: 2) “Let God be true, but every man a liar. As it is written, ‘That You may be justified in Your words, and may overcome when You are judged’” (Romans 3: 4). “By the deeds of the law, no flesh will be justified in His sight” (Romans 3: 20). To be righteous, man is committed to keep the whole law; something that is almost impossible for the human nature to realize. As every man is a liar, on that day when the lord comes to judge mankind, he will alone be justified in what He says; as His words are true in everything; they are the words of truth1. The scholar Origen I do not trust myself, but I seek the mercies of the truth and justice that are Yours. “Do not enter into a judgment with Your servant” (Psalm 143: 2). See how, in saying this, the prophet clearly proclaims his trust in the compassion of Christ!2. St. Jerome If every man is a liar, and God alone is truth, what is befitting for us, the ministers and bishops of God, to do, but to put off the human faults, and to keep the commandments of God?3. Cyprian, the martyr “Even in His servants He puts no trust and His angels He charges with errors” (Job 4: 18). St. John Chrysostom believes that he speaks here about the heavenly hosts, in whom God puts no trust; namely, that their nature is prone to error. St. Basil, in his letter to 'Emphelicus', says that, because the heavenly hosts have the freedom of will, and can lean, either to good, or to evil, they are in need of the help of the Holy Spirit. In his third essay against 'Omonius', he also says, that the rulers and principalities, etc. derive holiness from their strife, and continuous meditation in God; as they are not holy by their own nature; longing to goodness, they gain holiness according to the level of their pure love for God. And in his essay on the Trinity he says that those heavenly creatures get their holiness from the Holy Spirit according to the rank of each of them. This indicates that 1 Commentary on Romans (3:4). 2 Homily 53 on Ps 143 (142). 3 Letters, 67:8. 15 they are not good by nature, but through the freedom that draws them to goodness and grace. What keeps the angels now from falling is that firstly, their meditation in God steadily grows and increases; and secondly, their knowledge of what has once dwelt upon the falling angelic hosts, as a result of their vain pride. That is beside their persistent opposition against the evil angels, makes them longing more and more to goodness and justification before God. The lilies represent to us, the beauty of the heavenly angels, whom God clothed with the splendor of His glory. Like the lilies, they did not labor nor spun, but received from the beginning what is, and will perpetually be theirs. And as in the resurrection, men will be like angels, He intends for us to wish for the beauty of the heavenly attire, to become like the angels in splendor1. St. Hilary Men and angels are indeed counted as cruel, if compared to You; As You alone is the wholly compassionate King... We supplicate You to be the Judge, as You are compassionate on all nations2. St. Jerome The nature of angels, is uttering, rational, and free; and it is also changeable; namely, their will is transferable. All creatures are transferable; and it is the noncreated, who is alone un-transferable. As long as the nature of every creature is both uttering and rational, it is free. And as long as it is created, it is transferable (changeable); has the ability to persist and to progress in goodness, or to transfer to evil... The angel is eternal, not by nature, but by grace3. Father John of Damascus It seems that the words concerning the angels are not a part of the vision, but a commentary by Eliphaz. Although angels are holy creatures, yet they could not be trusted on the secrets of God that He reveals to whom He chooses. God is the good Vinedresser who takes care of His vineyard by Himself; and does not trust neither the heavenly nor the earthly creatures with it; however holy or pure they are. As angels, if compared to God in wisdom, they are considered ignorant and fools. There is no need to say, how, when Moses and Aaron disobeyed God at the waters of 'Maribah' , they were denied entrance into the promised land (Numbers 20: 12). The righteous ‘Job’ says that angels and all creatures are prone to err4. St. Jerome “How much more those who dwell in houses of clay, whose foundation is in the dust; who are crushed like a moth?” (Job 4: 19). Comparing the wisdom of angels to that of God, the former is considered a folly; and comparing the life of man to that of angels, the former is considered like that of a moth. If this is the case of the angels who dwell in heaven, how would it be for men who dwell in houses of clay? By the houses of clay here, he probably means the bodies created from dust. Angels do not die, whereas men are easily and swiftly 1 Catena Aurea. 2 On Ps. Homily 14. . 3 الأرشمندریت أدریانوس شكور: المئة مقالة في الإیمان الأرثوذوكسي للقدیس یوحنا الدمشقي، بیروت 1991 ، كتاب 2، مقال 17 4 Against Jovinianus, Book 2, 4. 16 crushed like moths between the fingers. If God does not trust the angels, the pure and eternal spirits who dwell with Him in heaven, ; Will He trust man who dwells on earth, created from dust, and may die for the smallest reason like moth?! We dwell in houses of clay; namely in earthly bodies. Meditating in this, Paul says: “But we have this treasure in earthen vessels”; and, “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands” (2 Corinthians 4: 7; 5: 1). Pope Gregory the Great It is obvious that God did not trust the righteous the way you trust yourself; being aware of their nature and the tendency of their bodies to fall. The corruption of the fallen angels (Satan and his hosts); thinking evil on God, made Him reject them; took away their original honor, and ranks, and made them lowly. If that was the case with those who dwelt in the heights amongst the virtuous hosts; and who, by nature are more exalted than us; What can we say concerning men, who are still sinners; whose nature is dust, dwell in houses of clay (Genesis 2: 7); who are easily corrupted as sinners, like moth-eaten garment (James 5: 2). Father Hesychius of Jerusalem “Between morning and evening, they are destroyed ,they perish forever with no one regarding” (Job 4: 20). Man should not boast to God, thinking that he has knowledge; as between morning and evening of the same day, he may die, and exist no more; with no one aware of his death. The sinner could be cut off between morning and evening; namely, from the beginning of his life to its end; Contrary to that, Paul exhorts us, saying: “… redeeming the time, because the days are evil” (Ephesians 5: 16). We redeem the time, if by tears we correct our past life that we have lost through our negligence. Pope Gregory the Great “Their tent-cord is plucked up within them? And they die devoid of wisdom!” (Job 4: 21). Their human wisdom, of which they are proud, is taken away of them; They perish together with their wisdom, and their foolish thoughts. Here, Eliphaz presents an accusation against sinners as a whole; and shamelessly includes ‘Job’ among them. Father Hesychius of Jerusalem As though he says: ‘Those I said will perish forever, and will surely die devoid of wisdom... are the wicked that distantly look at the elect, believing that they are walking toward an unseen life, through the seen death’. Although what Eliphaz said about the wicked is true; Yet, in haughtiness of wisdom, he also counted the righteous ‘Job’ worthy of rebuke. Pope Gregory the Great That was how man became because of sin; but the incarnation of the divine Word, and the presentation of salvation, have utterly changed the situation. We have gained all that because of the “body” offered by the Lord; He offered the Father the firstfruit of our nature. And because of the honor of the One who offer, and the perfection of the One who receives, the Father found the gift acceptable; 17 received it with His hand, embraced it, and said to (the incarnated Lord): “Sit on My right hand” . Hasn’t (the Manhood united to the Godhead) risen above heavens?! Isn’t this an un-measurable honor?! (Our nature in the Person of the incarnated God) was raised above heavens; and exalted above the angels. It surpassed the Archangels and the Cherubim, soared above the Seraphim and all the heavenly hosts, and found rest in the true divine throne. In the past, the behavior of our race was evil, to the extent that mankind was in danger of being wiped out altogether from the face of the earth. Now, we, who were counted unworthy of remaining on earth, have been raised up to heavens. We, who were before unworthy of the earthly glory, are ascending now to the kingdom of heaven, to enter into heaven, and to take our place before the divine throne. Our nature, against which the Cherubim stood guard on the gates of paradise, now soars above the Cherubim! How could we, so lightly pass over such a great event (the feast of Ascension)?! We, who did wrong to such great mercies, to become unworthy even of the earth itself; and have fallen from every authority and honor; by what worthiness can we, are raised to such exalted honor?! How did the struggle come to an end?! How and why God’s anger came to an end?! It is indeed amazing; that peace dwelt; not through something done by those who aroused the wrath of God… But He, who got angry against us, is the One who calls us to peace! The apostle says: “We are ambassadors for Christ, as though God were pleading through us” (2 Corinthians 5: 20). What does this mean? Despite the fact that we wrongly behaved against Him, He is the One who seeks us, and who calls us to peace! It is indeed like that; the loving God is calling us1. St. John Chrysostom He, who knows the weakness of human nature, gains the experience of God’s power. Father Maximus the Confessor When you hear how the divine majesty is exalted above heavens; its glory is unexpressible;; its beauty is un-describable; and its nature unapproachable; Do not despair to be able to see what you long to see. It is in your capacity; As within you, is the level by which you can realize the divine things. He, who created you, has granted you, at the same time, that amazing exaltation. St. Gregory of Nyssa 1 In Ascensione, PG 50. 18 AN INSPIRATION FROM THE BOOK OF ‘JOB’4 ANOINT MY WORDS WITH LOVE Job’ s friend put in their heart to destroy him. They thought of the bitter moments of his tribulation as a chance to attack him. Yet, Let the whole world attack him; What would come upon him, as long as You are on his side? What would insult him, as long as You testify to him? I often think of myself as wise; And count all my words as true. Yet, what is the benefit of understanding and wisdom without love? Anoint my lips with Your Holy Spirit. Put a guard on my mouth. That I only utter what my heart bears of the abundance of Your love. Let my love for You reflect on my love for Your creatures. And instead of the bitter criticism, let me fill every soul with hope in You. Eliphaz saw in the righteous ‘Job’ a hypocrite. And in the tribulations that dwelt upon him, A natural fruit of his hidden sins. Although ‘Job’ is wise in the sight of men; And although he saw him teach and instruct others; When he is unable to instruct himself. He saw him unable to follow what he instructs others to do. Grant me holy eyes; not filled with hate like those of Eliphaz. Who waits in hiding for his righteous brother, to accuse him of vain charges. Grant me eyes, compassionate on my brethren. Let my cry out within myself: “Who is weak, and I do not become weak?” “And who stumbles, and I do not flare inside?” In compassionate fatherhood, ‘Job’ knew no feeling of authority. He was not the commanding type to those under his authority. But in compassionate fatherhood, he instructed many. All his life, he was only preoccupied with the salvation of every soul including his household. He was a support for those with weak hands; To lift those who stumble, and to calm down the trembling knees. He carried Your image, O Philanthropic. And did nothing, except according to Your divine pleasure. Temptations surrounded him to swallow him. Mercilessly, tribulations dwelt upon him successively and suddenly. He seemed to have lost every thing, even his health. But, being human, he cried out to You in bitter moans. Yet his heart did not go astray. And his lips never uttered a word of blasphemy. He counted himself as though he lost nothing; As long as You are his treasure, and the source of his goodness. He lost nothing, because he acquired You. 19 Eliphaz found his chance; To show off his wisdom and his theological understanding. He said: No righteous has ever gone through such tribulations! And no upright man, has experienced such perdition! This could be nothing, but a divine testimony to the hidden evil of ‘Job’. And as no one in history has gone through such calamities; He must then be the wickedest of the wicked! And the worst of all sinners and hypocrites. He saw ‘Job’ walking about like a roaring lion, threatening and terrifying. And now, he is dying of hunger with no prey to devour. He lost everything, and has no cub to take his place. The lion became a laughingstock to kids, and a helpless toy. Eliphaz saw a heavenly vision; Yet, instead of learning a lesson from it, he trembled and became terrified. And again he confirmed that ‘Job’ is no more righteous than the angels. Whom God charges with error. Who is ‘Job’, the dust and ashes, to justify himself before God? There he is, with the cords of his tent taken away! And there he is dying in shame and disgrace before the eyes of every one. In longsuffering, God let Eliphaz and his friends go on mocking ‘Job’. And by His heavenly wisdom, he allowed them to insult him. But behold, the insults became for him a deposit for a heavenly and earthly glory. And every charge against him turned into an eternal crown. Let the wicked unjustly accuse the children of God. But He will never let their rod settle down upon His righteous. Indeed, no one will be justified before You! You are alone the Holy One. Before the splendor of Your light, all lights will disappear. Before Your righteousness, no creation will ever be justified. If, when You are the Judge, You came down to save and not to judge; How would I dare judge my brother?! How would I dare rob Your authority, O who search the hearts?! Together with wisdom; grant me love; And together with my longing for the salvation of all, grant me a compassionate heart.
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