GOD, IS HE MY ENEMY? HE IS MY ONLY HOPE! ‘Job’ let ‘bildad’ go on without interrupting him; Then, hearing him talking with some confirmation about the temporal devastation and the eternal perdition that the evil ‘Job’ is worthy of; he strongly responds to him in this chapter, which is considered of importance, taking into consideration the tribulations and temptations ‘Job’ is going through, and in particular the attitude of opposition taken by his friends against him: 1- As a human being, however righteous he is, because of the fierce nature of his temptation, his view is not as exalted as it should be. Like many others, struggling in such a situation, he is wondering: Has God turned into an enemy, to allow Satan to put him under such an unbearable temptation? And if He has, How did his friends lost their humanity, disregarded his past history with them, and referred to him what is far from his true nature?! The righteous ‘Job’, as many saints do, lived through those human feelings, though temporarily, amid their sufferings. Surrounded by afflictions on every side, when comfort turned into torture (1 – 7), ‘Job’ in this chapter expresses how he is fed-up with Bildad’s talk, on top of the attitude of his other friends, who, crushed his soul and added to his suffering and shame, by their unjust criticism and unfair accusations, about which he knows nothing! They all pretend as though they do not recognize him; and are treating him in a way completely different from what they used to do in his prosperous days. ‘Job’ wondered, if God has chosen to show him as a sinner in the sight of the world; to deal with him as an enemy; to allow for him to pass through such tribulations (8-12); and to suffer such cruel attitude, not only from his friends, but even from his own wife, his household, and his servants (13-19), who, because of the miserable and disgusting condition of his body, despise him and treat him as a fugitive deprived by God of his past glory! 2- In his human weakness, feeling need for compassion from those around him, assumed that he can get what he was denied by god, from his close friends (21- 22). 3- The righteous ‘Job’ was privileged by the fact that, despite his human weakness, By a living faith, he rose up to another true level; namely; that God’s love is exalted, and His care is amazing; which made him wonder: Could it be possible that God, my only hope (23-27), really be my enemy?! At this point, he goes back to his exalted faith, to say in perfect trust: “ I know that my Redeemer lives, and He shall stand at last on the earth’ (Job 19: 25); and comforts himself with faith and hope in the happiness in the other world. We believe that ‘Job’ started here to get under the influence of the Holy Spirit, to lift him up above himself, to enlighten his insight, and to put in his mouth such exalted words. We notice that in Job’s further talks, we find no more protest nor complaint from the dealings of God, as he previously did; because that hope brought peace to his spirit. 4- Having risen up by his heart and mind to realize the love of God, and to have his heart filled by hope, the righteous ‘Job’ utters certain statements concerning his conditions, that bear amazing prophesies about the Lord Christ, who has occupied the position of a Man of passion. In Him, the prophet Isaiah was first 2 offended, saying: “He has no form or comeliness; and when we see Him, there is no beauty that we should desire Him, He is despised and rejected by men, a man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him” (Isaiah 53: 2, 3). Yet later, Isaiah got back to enjoy the secret of His cross, and gave us the praises of the suffering Servant, the song of every soul that encounters the secret of the cross, and recognizes her Savior, the Forgiver of our sins, and the Grantor of the true righteousness, and the fellowship of eternal glories. Most of Job’s words in this chapter came as prophecies that were realized in the Person of the suffering Lord Christ, as the Head of the church; as well as in the church as the body of the suffering Christ: a- Tormented by the talks of his friends (1-4). The leaders of the Jews approached the Lord Christ to tempt Him, using sharp words and vain accusations; instead of preaching him as His friends, who recognize Him through the symbols and the prophesies in their hands. b- They showed haughtiness over the Savior Messiah, despite being unable to prove the accusations against him (5). c- By the passions he went through; as though fallen in the tent of God, He realizes the will of God the Father, through His own will (6). d- His way became as though in darkness; That is why darkness dwelt upon the world at the time of crucifixion. e- As Job’s crown was taken away (9), The Lord Christ hid His glory to carry the crown of disgrace – the crown of thorns – on our behalf. f- As ‘Job’ was utterly broken down (10), the Lord Christ delivered His Spirit on the cross. g- As ‘Job’ was seen in the eyes of his friends as an enemy of God (11), Our Christ carried the sins of the world on His shoulders, to lift up the divine wrath and animosity from us. h- As Job’s household and relatives turned into strangers to him (13), The Lord Christ came to His own, who rejected Him. i- As Job’s own wife could not bear to smell the stinky odor of his body (17), The Lord Christ became “an aroma of death to death” for the Jewish nation that denied Him (2 Corinthians 2; 16). j- As ‘Job’ pleaded to his friends to have compassion on him (21), The Lord Christ cried out on the cross, saying: “I thirst” (John 19: 28); longing to the water of love of those who would forsake their wickedness and denial. “He desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2: 4). And as ‘Job’ seeks from his friends to comprehend the secret behind his sufferings; and wishes that his story be inscribed on stone, for the benefit of the coming generations (23-24), The Lord Christ sends His Holy Spirit, that inscribes the secret of His practical love on the stony hearts, to make them carry the rock of faith, and to turn into joyful heavenly divine kingdom. k- As ‘Job’ draws his friends’ attention to the resurrection that the living God will grant him (25), The Lord Christ directs humanity, whom He dearly love, to His resurrection, to enjoy its power, and to rise by Him from death to the eternal life. L- As ‘Job’ ends his talk by warning his friends against rejecting the truth, and holding fast to vain words (28), lest they would be slain by the sword (29), The Lord Christ warns non-believers, lest they would be denied the joyful eternity, and be cast together with the devil into Hades. 3 ‘Job’ ends his talk by warning his friends that, in case they stay on their conviction that his sin is the cause of his sufferings, the appearance of God whom he hopefully anticipates, will bring fear upon them. ‘Job’ wishes that his story be recorded and inscribed; believing that a day will come when God will stand testifying to him. But, did he expect that to happen before or after his death? 1- Comfort turns into torment (1 – 7) 2- God allowed for his tribulations (8 – 12) 3- Relatives turn into strangers (13 – 19) 4- Nobody has compassion on him (20 – 22) 5- Eternity is our hope (23 – 27) 6- A warning to his friends (28 – 29) 1- COMFORT TURNS INTO TORMENT: “Then ‘Job’ answered and said: ‘How long will you torment my soul, and break me in pieces with your words?” (Job 19: 1, 2). All the physical pains and tribulations that came upon ‘Job’, are nothing compared to the psychological pains that dwelt upon his soul from his friends. While temptations made him offer sacrifices of praise and thanksgiving to God; he was crushed by the words of his friends; to cry out together with the Psalmist, saying: “Have mercy on me, O Lord, for I am weak; O Lord, heal me, for my bones are troubled” (Psalm 6: 2). Father Hesychius of Jerusalem believes that these words are an admonition by ‘Job’ to his friends who almost broke down his hope, something that the devil failed to do! The most that the devil could do, was to bring on him temptations of physical sufferings that would eventually come to an end by death. He did not care for sufferings, and did not fear death; as he believed that the more intense his battle with the devil would get, the more crowns he would have. Whereas the attacks of his friends, who aimed their arrows, not against his body that dissolves day after day, but against his soul to break down his hope, are more serious than the attacks of the devil. The Holy Book often talks to us about how the cruel words could break down the soul; and warns us as well against the smooth words that hide a killing and deceitful heart. The sharp tongue is like a killer arrow, whose stabs are more serious than those of the sword and then the blows of the whip.. The lying tongue is put on the same level with the haughty eyes and the bloody hands. “Many have fallen by the edge of the sword, but not as many as have fallen because of the tongue” (Sirach 28: 18) “Their tongue is an arrow shot out; It speaks deceit; One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait” (Jeremiah 9: 8). “The blow of a whip raises a welt, but a blow of the tongue crushes the bones” (Sirach 28: 17) “A proud look, a lying tongue, hands that shed innocent blood” (Proverbs 6: 17) “The mighty in speech are widely known; When he slips, the sensible person knows it” (Sirach 21: 7) “His mouth is full of cursing and deceit and oppression; Under his tongue is trouble and iniquity” (Psalm 10: 7) “May the Lord cut off all flattering lips, and the tongue that speaks proud things” (Psalm 12: 3) 4 “My soul is among lions; I lie among the sons of men who are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword” (Psalm 57: 4) “Who will set a guard over my mouth, and an effective seal upon my lips, so that I may not fall because of them, and my tongue may not destroy me?” (Sirach 22: 27) “Keep your tongue from evil, and your lips from speaking guile” (Psalm 34: 13; 1 Peter 3: 10). Because the sin caused by the tongue is very active and multi-sided, it has its role in frustration, hypocrisy, judgment, and guile. Do you want me to enumerate the many names of the sins of the tongue? From the tongue come ridicule, foolishness, vain accusations, bitterness, false vows, vain testimony1. St. Basil the Great A horse cannot tame itself; nor can man. There is need for man to tame a horse; And for God to tame man2. St. Augustine The sword kills the body; and the tongue kills the soul. The tongue knows no middle way; it would either be greatly exalted, or intensely wicked. It would be greatly exalted when it proclaims Christ as God; and would be intensely wicked when it denies that. I wish no one deceives himself, assuming that he never sinned; as I may sin by my tongue3. The more the tongue sin, the more miserable man becomes4. St. Jerome A practical proof of a sound and a perfect mind is to refrain from saying the wrong things, and to keep our mouths shut when necessary. It is better for us to adopt the befitting talk that knows and expresses perfection. The talent of most benefit is to be able to utter wisdom when talking about the good life. Bad talk should be alien to the saints5. St. Cyril the Great Keep the tip of your tongue; It is like a horse; If you place a rein in its mouth, and teach it to walk properly, it submits to your control; But if you let it go without restraint, it turns into a chariot for the devil and his hosts6. The tongue is a sharp sword. I wish we would not wound anyone with it, but rather cut off the gangrene in us7. St. John Chrysostom When my body is worn out, I do not feel a real need for anything. … I would count my sufferings as nothing; and would not care for my body to exhaust this mire and pass away. … Do not torment my soul, and do not disturb my spirit. … In the battle, I am a conqueror, … I do not fear pains; … whereas you, my friends, crush me with your words, … take away my hope to get the crowns, … and make me step back, as though I did not run well. 1 Catena. 2 Comm. on Sermon on the Mount, 55: 2. 3 Sermons, 41. FC 48, p. 306. 4 Sermons, 86, FC 57, P. 204. 5 Catena. 6 Catena. 7 Catena. 5 Father Hesychius of Jerusalem You should comprehend the words of ‘Job’, who sometimes utter them on his own behalf; sometimes on that of the Head (the Lord Christ); and other times as a symbol of the Catholic Church. Now, the soul of that righteous man becomes deeply grieved when others revile him without learning how to practice the good life. By their words, they refer the righteousness to themselves, when practically, they are its enemies. Speaking on his own behalf, ‘Job’ utters his words on the tongue of the catholic church, saying: “I am truly ignorant, and my ignorance is in my company” (Vulgate 4); As though he says to the heretics: [All your knowledge are not counted for you, but against you, as long as it lifts you up in foolish pride; Whereas my ignorance is working for my account, As I do not dare to talk in what concerns God with the pride of heart, Butkeep myself in truth, with the spirit of humility]. Pope Gregory the Great If Job’s wounds became more sore because of the bitter words of his friends, it would be befitting for us as believers who should care for the peace, salvation, and joy of our brethren in the Lord, to refrain from uttering harsh words, but should utter nothing but nice words that would rather heal their wounds and put their hearts at peace in the Lord. The Holy Book provokes us, not only to keep away from having a sharp tongue, but to pray to have a mild tongue that would support us and our brethren by its healing sweetness. The apostle, saying: “No man can tame the tongue. It is an unruly evil, full of deadly poison” (James 3; 8), does not mean to deal mildly with the evil of our tongues, but to seek a divine grace to help us tame them1. St. Augustine The spring is the heart of man; the stream of water that flows from it is his talk; the outlet from which it comes out is his mouth; the sweet water is the sound teaching; and the bitter water is what is contrary to this2. Father Hilary, Bishop of Arl It is a great thing to be able to control the tongue; As failing to do so is the greatest of evils3. St. Cyril the Great “Pleasant words are like a honeycomb, sweetness to the soul, and health to the bones” (Proverbs 16: 24) “He who does not backbite with his tongue, nor does evil to his neighbor, nor does him takes up a reproach against his friend” (Psalm 15: 3). “My heart overflowing with a good theme; I recite my composition concerning the king; My tongue is the pen of a ready writer” (Psalm 45: 1). “A wholesome tongue is a tree of life, but perverseness in it breaks the spirit” (Proverbs 15: 4) “Death and life are in the power of the tongue, And those who love it will eat its fruit” (Proverbs 18: 21) “By long forbearance a ruler is persuaded, And a gentle tongue breaks a bone” (Proverbs 25: 15) 1 On Nature and Grace, 15 (16). 2 Introductory Tractate on James. 3 Catena. 6 “Do not be reckless in your speech, or sluggish and remiss in your deeds” (Sirach 4: 29) “Pleasant speech multiplies friends, and a gracious tongue multiplies courtesies” (Sirach 6: 5) “If kindness and humility mark her speech, her husband is more fortunate than other men” (Sirach 36: 28) “The flute and harp make sweet melody, but a pleasant voice is better than either” (Sirach 40: 21) “These ten times you have reproached me; You are not ashamed that you have wronged me” (Job 19: 3). They reproached him by what they referred to him of evil attributes, and by what they accused him several times. Their words were like a deadly sword and heavy rocks that crushed his soul. They were not ashamed to despise him, by estranging themselves from him, and by pretending as though they do not ever know him (Job 2: 12). They did not deal with him as they used to do in the days of his prosperity; about which the wise Solomon says: “A friend loves at all times” (Proverbs 17: 17). They spoke five times; and every one of them multiplied his reproach, that made ‘Job’ say: “Ten times you have reproached me”. The figure 10 refers to time perfection; hence the Ten Commandments in the law, that came as a reference to the commitment of the believer to the commandment all his life long. Here, it is as though Job’s friends did not let a single moment of their sitting with him pass without bearing the spirit of stingy criticism and shameful reproach. “You should have known that it is the Lord who deals with me like this” (LXX 3). He says to them: ‘I wish the honor of Him who chastens me, makes you change your look at me. It is not befitting for you to tread over the someone whom God chastens; but you should rather sigh and grieve for him; It is not befitting for you to rejoice over the death of another; as such behavior would not pass unpunished’. St. John Chrysostom “And if indeed I have erred, My error remains with me” (Job 19: 4). “And if indeed I have erred”; meaning: Suppose that your accusations against me are true; and that indeed I have erred, whether through ignorance or by mistake, as everyone is prone to that; That would only touch my life; As my error – if I did err by intention, and out of craftiness and deceit – would remain with me, and not with you. So why is all this deadly attack?! He probably means, if I indeed am wrong and evil; And if I am suffering all these tribulations that dwelt upon me, because of that; Leave me alone in my bitterness. Why should you add to my sufferings?! “You stand up against me” 1 As though he says to them: It was more befitting of you, seeing me in such bitter situation, and It would be a far better ordinance, to stand up first against yourselves, before standing up against the wicked. We would stand up against ourselves, when we look at our evil deeds, punish ourselves with the recompense of self reproof, when we never forsake ourselves in our sins, and never stand by any foolish thought toward ourselves. We should first firmly chase the evil in us; that we may be justified to stand up to oppose the evil in others for their benefit, and to apply what we punished in ourselves on others. 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 7 This kind of ‘standing up’ is not known at all to the wicked, who disregard their errors and charge against the others … That is why the righteous ‘Job’ says to his friends, who felt haughty over him in his difficult situation: “You stand up against me”; In other words: ‘You overlook yourselves who are worthy of more blame, and reproach me with such cruel words’. Whoever does not first condemn himself, would not be justified to soundly condemn others … Those who, with such deceit, brought over a harlot to be stoned were told by the Lord Jesus: “He who is without sin among you, let him throw a stone at her first” (John 8: 7). They came to condemn the sins of others, and forsook their own sins. Pope Gregory the Great “Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? … ‘Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck out of your brother’s eye” (Matthew 7: 3-5). Take away from yourself the hatred, to be able to mend him whom you love. The Lord says well “O Hypocrite” , Asit is only one with a loving heart, who has the right to complain from the sins of others; But the wicked, if he does, would be a ‘hypocrite’; portraying himself in a way he is actually not … There are pretenders who complain of the sins of others, to appear as someone with good counsel … Let us be aware of such behavior!… And in case you find yourself in a position, when you have to reveal the sins of others, or to rebuke them; … Look first into yourself, and see whether you are committing the same sin, or have committed it. If you are not or did not, beware that you are only human, and prone to the same danger. But if you did commit such a sin before, then got rid of it, You should always have in mind your own weakness; should embrace for those whose error you intend to reveal, love and not hate. However, we should not preoccupy ourselves with the sins of others …; before blaming or rebuking the sinner, we should rather grieve for ourselves, not demanding from him to obey us, but to strive together with us1. We should rarely use rebuke; and if we have to use it, then we should eagerly seek the ministry to God and not to ourselves. … Let us have only one goal, and do nothing with a double heart; … Let us take out from our eyes the plank of envy, hatred, and pretense, to be able to see clearly, to take out the speck from our brother’s eye; … Let us look at that speck with the eyes of a dove, those of the bride of Christ – the church (Songs 4: 1), whom God chose for Himself a glorious bride, not having a spot or a wrinkle, holy, and without blemish (Ephesians 5: 27)2. St. Augustine A Christian should be diligent … not to judge anyone, not even a harlot, nor anyone well known for an iniquity, or for his lack of discipline; but to deal with all mankind with the simplicity of intent, and the purity of eye. He, as a man, by his nature and foundation, should not disregard, judge or hate anybody, and should not discern between men. … If you see a one-eyed man, do not despise him in your heart, but give him his due of respect, as though he is without blemish … The perfect purity of heart that befits the saints of God, dictates that, in case you encounter the sinners or the weak; Commiserate with them, and show them mercy; 1 Sermon on the Mount 2:64. 2 Sermon on the Mount 2:66. 8 “Set yourselves on the rampart” (Habakkuk 2: 1; Isaiah 21: 8), to watch the vanity and deceit of the world, and to address God through the inner man. St. Maccarios the Great Do not do wrong to man, who is in the image of God, on account of the evil in him; As evil is only a temporary thing, a tribulation, or a kind of sickness; whereas his being, as an image of God, is still intact1. Father John Kronstadt “If indeed you magnify yourselves against me, And make my humiliation an argument against me …” (Job 19: 5). ‘Job’ felt that they are not only taking against him an inhuman position, turning away from their friendship, But they are actually magnifying themselves against him, counting themselves exalted above him, in order to humiliate him. Instead of taking away their own disgrace, they are using his humiliation as a proof of his lack of integrity, faithfulness, and perfection; making it an argument against him. The haughty Pharisee saw in the harlot (Luke 7), some unbearable defilement and an unpardonable evil; and wished to drive out the Lord Jesus, to keep such a woman away from his house. The Lord Jesus, on the other hand, saw in her contrite heart, and in the tears of her eyes, much love, to warrant the forgiveness of her many sins. The multitudes, likewise, saw in Zacchaeus (Luke 19), the head tax-collector, a sinful man, and a money-worshipper, who should not live among them; Whereas the Lord Christ saw in him his longing to be saved and to get rid of iniquity; that not only warrant the entrance of the Lord of Glory into his house, but His entrance even into his heart. The look of our Lord Jesus, the lover of the soul who admits her dark countenance, is “Behold, you are fair, my love! Behold, you are fair” (Songs 1: 15); whereas her sisters, who only see her darkness, she rebuked, saying: “Do not look upon me, because I am dark, because the sun has tanned me” (Songs 1: 6). Father Hesychius of Jerusalem believes that the righteous ‘Job’, to whom God testified, and who has got such wisdom from high above, could never err, utter what is alien to the truth, or embrace any vain thoughts. Yet, even if he did, that does not give his friends the right to magnify themselves against him in his humiliation. He is as though saying to them: Why should you deal with such haughtiness with someone in humiliation? … Why should you attack such a fallen man...? Why should you harm someone, toward whom you should have compassion, and for whose sake you should pray? … And even if you chose to feel haughty against him, why should you equally feel haughty against God, whose exalted care dwells upon him?! St. Cyprian says: [It is indeed pride and haughtiness, for anyone to dare to assume that he is capable of doing what God did not grant even to the apostles; … to discern between the tares and the wheat; … and to choose the golden and the silver vessels, and despise and cast away the wooden and the ceramic ones; … When the wooden vessels are not to be burnt except in the great day of the Lord, by the burning divine fire; and the ceramic vessels are only to be crushed by Him who was given the iron rod! 2]. The Lord commands us not to judge anyone hastily and oppressively; As He wishes for us to do everything with a simple heart, always inclined toward God. And 1 The Spiritual Counsels of Fr. John Kronstadt, 1966, p. 189. 2 Ep. 51: 52. 9 because the intention of him who judges others, is to rebuke and judge, motivated by pride and envy, rather than to mend and correct in love;, the Lord of glory added: “Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye?” (Matthew 7: 3). If your brother falls in the sin of anger, you, through judging him, would fall into that of hatred; there is a great difference between anger and hatred, as it is between the speck and the plank! Hatred is a long-term anger… With time the (speck) of anger would develop into a (plank) of hatred; because, if you happen to get angry with someone, you would wish for him to get back to the truth; whereas if you hate him, you would not1! St. Augustine “Know then that God has put me in the wrong, and has surrounded me with his net” (Job 19: 6). ‘Job’ probably intended to say to his friends that, since God allowed for his life to be broken up, and for his person to fall into a net like that of a hunter, from which there is no escape, It is then up to Him, and not to them to judge him. Some see in this a reference to what the Persians, the Romans, and the Gothic, used to do in their battles, where warriors used to go in pairs: one holds a sword and a shield, while the other holds a net and a spear. The latter throws his net over the head of the enemy and nails him with his spear to the ground; Then the other soldier would easily slay him with his sword2. “Though I cry, ‘I have been wronged’, I get no response; Though I call for help, there is no justice” (Job 19: 7). ‘Job’ feels that God has taken a position against him; that there is no explanation for what dwelt upon him; that he is being treated unjustly; and that he is calling God, who does not listen to him. He as though says to his friends: ‘Why are you disturbing and crushing my soul? Let me keep crying out to my God; He may probably explain to me the reason for what I am passing through1 “Though I cry, ‘I have been wronged’, I get no response” (7). That reminds us of the Lord Christ, who said to the officer who struck Him on the face: “If I have spoken evil, bear witness of the evil; but if well, why do you strike me?” (John 18: 23). It is obvious that the verdict against Him then, was not right or just; because despite the numerous judges and witnesses, no one of them uttered the truth. Father Hesychius of Jerusalem Job’s cries here are probably symbols of that uttered by the Lord Christ amid his passion on the cross: “My God, My God, why have You forsaken Me?” (Psalm 22: 1; Matthew 27: 46; Mark 15; 34). In His very gentle Manhood, and through His form as a servant, we come to learn what we should not care for in this life, and what we should hope for in eternity. In His passion, which his haughty enemies thought as victory, He uttered the words of our weakness; As our sinful nature was crucified together with him (Romans 6: 6); to break down the body of sin, saying: “My God, My God, why have You forsaken Me?” …; the same words sung by the Psalm, long ago, as a prophecy about His passion, and as a proclamation of the grace by which His believers would be saved and liberated3. 1 Sermon on the Mount 2:63. 2 James M. Freeman: Manners and Customs of the Bible, Logos International Plainfield. N J, 1972, p. 211. 3 Letters, 140 to Honoratus, 5. 10 Having adopted a human soul, the incarnate divine Word, adopted as well the feelings of that soul. Although as God, He was not suffering, Yet as Man He was indeed prone to it; And in a human voice He cried out: “My God, My God, why have You forsaken Me?” As Man He suffered passion on the cross, bearing our terror; Because during difficult times, as humans, we count ourselves as being forsaken; As Man, He also went through passion, cried, was crucified, and died1. St. Ambrose He was forsaken, because His Manhood had to pass through death. It should be taken into consideration that He delivered His Spirit through a loud voice after He was given, by a Roman soldier, a sponge filled with sour wine, put on a reed, to drink (Matthew 27: 46); Meaning that He took from the bodies of the Gentiles, the sins that destroyed humanity; He transferred our sins to Himself, to unify us by His eternal nature2. St. Hilary, Bishop of Poitier 2- GOD ALLOWED FOR HIS TRIBULATIONS: “He has fenced up my way, so that I cannot pass; and He has set darkness in my paths” (Job 19: 8). He comments on the bitterness that God allowed for him to pass through, in the hope that they may feel some compassion on him, and leave him alone. He portrays God as though blocking his way, not allowing him to pass, even through death, and as though setting darkness in his path, that he does not know where to go. He admonishes God, and asks Him for the reason behind all those events. Amid all that cruelty of their hearts, and all their deadly words, ‘Job’ hoping to find a little compassion from them, intends to provoke them to stop their aggression and to have some mercy on him. “He has fenced up my way, to keep from me any chance to escape”. The soldiers sent by Pilate, together with the crowd of Jews, “fenced” the Lord Jesus, by orders from Pilate (Matthew 27: 26-27). Some spat on His face (Matthew 27: 30), and others struck Him with their hands (John 19: 3); Yet He did not try to escape from those who “fenced” Him. “He has set darkness before my face”. There was darkness from the sixth to the ninth hour; to keep the creation from looking at the bare countenance of the Creator. Father Hesychius of Jerusalem Those who surrounded Him ridiculed Him; He became their laughingstock; “They bowed their heads and kneeled before the Lord”; Even in their ridicule they unknowingly acknowledged His royalty! Before crucifying Him, they clothed Him with a crimson robe, and put a crown over His head. Why did they put on His head a crown, even though of thorns? Being a king, He was symbolically crowned by the soldiers. The Holy Book says in the book of the Song of Songs: “Come out, O daughters of Jerusalem, to see King Solomon with the crown given to him by his mother”. Here, for the Lord Christ; being the One who forgives the sins, and takes away the curse, it was a secret crown Like Adam who got the verdict: “Because of you, the earth is cursed …., thorns and thistles it will produce for you”; 1 Of the Christian Faith, 2: 7: 56. 2 On Matt., 33: 6. 11 It was befitting for Jesus, the second Adam, in order to cancel that verdict, to receive the thorns; and to be buried in the earth, that was cursed to receive the blessing1. St. Cyril of Jerusalem The crucifiers like the shearers, took off His clothes; Yet He, like a goat, did not utter a word! He forsook His garment, to clothe with it those who were driven out naked from paradise! He gave up His garment, and stayed ridiculed; because He knew that it would be better cover the naked Adam! They took off His clothes, and adorned the slain Groom with a crimson robe with the color of blood! As a Judge, they put in His hand a scepter; and for their sake, He had to write down a certificate of divorce from their mother, the daughter of the Hebrews who hated Him! She gave Him the scepter to write down the certificate of her divorce, because she saw that He loves holiness, as much as His Father. They blindfolded Him, ridiculed Him, and struck Him with their hands; saying: ‘Prophesy, who struck You!’ When with the reed they struck the high head, the angels trembled! By all those evil and corrupt deeds they madly rewarded Him! They madly intended to cover the face of the Sun of Righteousness; lest it shines for the world to see their corruption! The ignorant bride covered the Groom’s face, lest He sees her corruption and filth! They covered the face of the physician, lest He bandages their wounds and heals them! Look how much the Lord Christ bore from the transgressors! Look how that ignorant slave dared to spit on His blessed face! St. Jacob El-Serougi “He has stripped me of my glory, and taken the crown from my head” (Job 19: 9). It is as though God has taken away from him his wealth, his honor, and his royal crown; to leave him completely helpless. There is no doubt that, under the violence of such temptation; and not in pride and haughtiness before God’s ordinances. ‘Job’ uttered these words in grief and bitterness of heart that is why, although they might seem to include some daring words, Yet God looked at his meek spirit. And as said by Pope Gregory the Great: [Although he who stops his righteousness, because of grief, would not be righteous; Yet the blessed ‘Job’, with his meek spirit, did not err, despite his seemingly harsh words. If we say otherwise, we would let Satan realize his goal when he said to God: “But stretch out Your hand now, and touch his bone and his flesh, and he will surely curse You in Your face” (Job 2: 5). “He has stripped me of my glory” (9). As there was need for the words of Isaiah to be realized, saying: “He has no form or comeliness; And when we see Him, there is no beauty that we should desire Him; He is despised and rejected by men” (Isaiah 1 Catechetical Lectures, 13:17-18. 12 53: 2, 3). “And taken the crown from my head”; to set for Him a new crown of thorns (Matthew 27: 29). Father Hesychius of Jerusalem He says: “He has stripped me of my glory”; Man’s glory being his righteousness; the way a garment protects against cold, righteousness protects against death. It is befitting to liken righteousness to a garment, being said by the prophet: “Let Your priests be clothed with righteousness” (Psalm 132: 9). Pope Gregory the Great “They twisted for Him a crown of thorns”; Which is befitting for our Lord, having come to take out the thorns from the earth! By the crown put over His head, he bore the curse of the earth; and mightily, He carried the weight of the whole world! Sins, iniquities, passions, pains, and strikes, were all twisted to form the crown that was put over His head! By the thorns, the curse of Adam was dissolved! He became a curse, to give blessing to the returning heirs! By His crown of thorns, He uprooted the cursed seed of the serpent! By the thorns of His crown, and by the curse of the earth that destroyed generations, He took away Adam’s curse and sweat! By His crown of thorns, He broke down the crown of Satan who intended to become a god over creation! By His crown of thorns, He twisted a crown for the daughter of the Gentiles, whom He betrothed from among the idols, and let her bear His name! The Great Savior was struck with reeds; And according to the ruler’s verdict, He was taken out to be crucified. He came to His own, and His own did not receive Him, but drove Him out in ridicule! When He was taken out to die without guilt, Judas – the lamp that was extinguished from among his brethren – was remorseful because of his evil deed. He, who delivered Him, regretfully gave the silver back to those who took the Lord, and confessed that he delivered an innocent Man …; to which the crucifiers said: “What is that to us? You see to it” (Matthew 27: 4). The pure blood brought terror and horror over those who shed it. St. Jacob El-Serougi “He broke me down on every side, and I am gone; He (cut) my hope like a tree” (Job 19: 10) He did not only leave him on a dead-end road, nor like a humiliated slave, but he also broke down his whole being on every side, as though he is an uprooted tree. Satan heard that complaint; he who said that God made a hedge around ‘Job’, around his household, and around that entire he has on every side (Job 1: 10). “He broke me down on every side, and I am gone” (10); when the disciples who were around Jesus forsook Him and fled (Mark 14: 50). As for Him, He delivered Himself to those who put Him under arrest; and was gone! “He (cut) my hope like a tree”. He did not say that He has uprooted it from its roots, but just (cut) it. As a tree when cut above the root, from the root a new tree or trees would grow. 13 Once Christ was crucified, many people lost the hope they had, despite the fact that He has told His disciples beforehand about His crucifixion and resurrection (Matthew 16: 21). When they got disturbed by His passion, they despaired concerning Him as a Savior. That is exactly what ‘Cleopas’, one of the two disciples whom He encountered, on the road to Emmaus said, “But we were hoping that it was He who was going to redeem Israel” (Luke 24: 21). That was when the Savior firmly rebuked him for reaching such an extent of despair, saying: “O foolish ones, and slow of heart to believe in all that the prophets have spoken”. And to confirm that there was no need for losing hope, He added: “Ought not the Christ to have suffered these things and to enter into His glory?” (Luke 24: 26). Father Hesychius of Jerusalem ‘Job’ was almost broken down by despair when he was surrounded by temptations on every side, and became like a tree, although (cut), yet its root remained alive to produce little shoots to grow. Concerning the Lord Christ, all were aroused against Him, was condemned to death, and those around Him almost lost hope in what they hoped for: that it was He who was going to redeem Israel. Nowadays, as tribulations surround the church, and some weak fall; some assume that it has failed in her mission. But God, who allows for her to pass through such troubles, to the extent that she seems like a (cut) tree; Is a Support for her, working in her by His Holy Spirit, to gain in weakness a multitude, and to stay in the world like a leaven which may looks like dead in the dough, which would all be leavened! Therefore, it is befitting for us not to lose hope, but always to rejoice in those who join her to enjoy eternal salvation, through the living word of God. The church is broken down on every side when certain weak members perish - those who used to appear as strong - when the crown is taken away; namely, when the eternal rewards are disregarded by those who occupy the position of the head; hence, concerning the fall of the weak, he adds: “My hope was (cut) like a tree”. Pope Gregory the Great Like the leaven which, although a tiny portion, yet it would hold together the whole dough, and would soon give to it all its characteristics; the Word of God works in us in a like manner; as when we receive it inside us, we become holy and blameless1. St. Cyril the Great “He has also kindled His wrath against me, And He counts me as one of His enemies” (Job 19: 11). The wrath of God against ‘Job’ became like a fire that flares up to consume him; and make him cry out together with the Psalmist, saying: “Remove Your plague from me; I am consumed by the blow of Your hand” (Psalm 39: 10). That was symbolized when God commanded Moses, saying: “I will be standing there in front of you on the rock at Horeb. Strike the rock, and water will come out of it, so that the people may drink. Moses did so, in the sight of the elders of Israel” (Exodus 17: 6). It is said: “Then Moses lifted up his hand and struck the rock twice with his staff; water came out abundantly, and the congregation and their livestock drank” (Number 20: 11); Hence the Psalmist says: “He opened the rock, and 1 Commentary on Luke, Sermon 98. 14 water gushed out; It flowed through the desert like a river” (Psalm 105; 41); “Who turns the rock into a pool of water, the flint into a spring of water” (Psalm 114; 8). And that was what the prophet Isaiah saw in the Lord Christ on the cross, and said: “Surely He has borne our griefs and carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. But He was wounded for our transgressions. He was bruised for our iniquities. The chastisement for our peace was upon Him, And by His stripes we are healed” (Isaiah 53: 4-5). “He has also kindled His wrath against me”; by condemning Adam, the new (Adam) came (1 Corinthians 15: 45), to wipe out the debt (Colossians 2: 14) of the old Adam; Hence ‘Job’ says: “And He counts me as one of His enemies”; namely, He sought from me the debt that the rebel owed. Father Hesychius of Jerusalem To be sure that He was the One seen by Moses; Listen to the testimony of Paul, saying: “All drank the same spiritual drink; For they drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Corinthians10: 4) 1. St. Cyril of Jerusalem For those concerned, water gushed out of the rock; whereas for us, blood gushed out of Christ. For them water was just enough for sometime; But now, it will eternally fulfill your thirst2. Father Ambrose I count the Word of the Creator, and liken Him to the rock that followed the people of Israel in the wilderness. Yet, the Word who made the creation out of nothing -- was not like that rock, a source of water that flowed over them like glorified rivers, but He was rather like mighty oceans of water3. St. Ephram, the Syrian The cloud was lifted up, and led them to another place (Exodus 17: 1- 7), that was equally barren, with burning sand, and without a drop of water. Here again, when the people were exhausted by thirst, Moses struck a rock with his staff, and from it water gushed out abundantly, more than enough to fulfill the need of such huge congregation4. It is not difficult to conform between the historic sequence and the spiritual meditation. Man, who left the Egyptians behind, dead in the water; was purified by the tree; enjoyed the springs of the disciples; and found comfort in the shade of the palm trees; is actually capable of receiving God. The Rock, according to the apostle is the Lord Christ; A Rock, although solid, and opposing to the non-believers; Yet if man uses the staff of faith, this Rock would gush out water for the thirsty, and would flow over those who receive the Lord Christ; who says: “’My Father and I’ will come to him, and make our home with him” (John 14: 23) 5. Father Gregory of Nyssa The rock was struck twice to gush out water; and as the cross has two bars, all those things were proclaimed to us as symbolic6. 1 Catechetical Lectures, 10:7. 2 The Mysteries 8:48. 3 Hymns on Paradise 5:1. 4 Life of Moses, 1:35. 5 Life of Moses, 2:136. 6 In Ioan., tr. 28: 9. 15 St. Augustine “His troops come together and build up their siege ramp against me; they encamp all around my tent” (Job 19: 12). As the attack of the troops was allowed by God, he calls them ‘God’s troops’ or ‘His troops’. They came to ‘Job’, encamped around his tent unopposed, like an invading army building up a siege ramp around a city to let its inhabitants perish from hunger and thirst. It often happens that evil spirits, on top of the strikes that come from outside, bring certain evil thoughts into the hearts of those who suffer, which warrant the wrath of God; Those troops of evil spirits build for themselves a siege ramp in the hearts of the sorrowful to seek their death; Hence ‘Job’ added: “They encamp all around my tent” (12). Father Hesychius of Jerusalem It is strange how ‘Job’ talks about those invading troops as ‘His’, referred to “Him”. In this concern, we should discern between the authority of the evil spirits and their will. He calls them ‘the troops of God’, as, although the evil spirits are always running around seeking to harm us; Yet they have no authority over us, unless they are allowed by the “Supreme will”. They long to harm us unjustly; Yet, by the will of the mighty God, they are unable to do anybody any harm, except through justice. Pope Gregory the Great The Devil plans, not just to draw us away from the blessings we have, but even to draw us to a rocky high cliff; But God in His compassion did not fail to care for humanity. To the devil, He reveals how foolish he is in his attempts; And to man, He reveals the greatness of His divine care: By death, He granted him the eternal life. While the devil drew man out of paradise, God led him to heaven; the benefit surpassed the loss1! St. John Chrysostom Satan’s temptations are more directed against those sanctified; as he longs more to gain conquest on the righteous2. St. Hilary, Bishop of Poitier 3- RELATIVES TURN INTO STRANGERS: “He has removed my brothers far from me, and my acquaintances are completely estranged from me” (Job 19: 13). Our Lord Jesus Christ did not come to this world to reject the Jews – His own – But through their lack of faith, He opened the gates of hope before the Gentiles. “Our brothers were removed far from me; they recognized the strangers more than me” (Job 19: 13 LXX). To this the grace of the gospel testifies … John says about the Lord: “For even His brothers did not believe in Him” (John 7: 5). When they said to Him: “Depart from here and go into Judea, that Your disciples also may see the works that You are doing” (John 7: 3-4); They said that because they did not recognize His might, “They recognized the strangers more than Him”. Father Hesychius of Jerusalem 1 Baptismal Instructions, 2:7. 2 In Matt. hom. 2. 16 Meditate into the words of John: “He came to His own”; Not for the sake of Christ’s need; As it is impossible for the divine Being to be in need; But He came for the sake of doing good to His own. John made his rebuke to the Jews more stinging by saying: “And His own did not receive Him” (John 1: 11). And they even drove Him out of His vine and killed Him. St. John Chrysostom “He came to His own, And His own did not receive Him” (John 1: 11). “His brothers were removed far from Him; and His acquaintances were completely estranged from Him”; Namely the Hebrews who, despite having the law, and having been given the prophecy, When He was there among them, they did not recognize Him. Pope Gregory the Great He did not come to reveal the Jews’ lack of faith; But, through His prior knowledge of what was going to happen; and by His amazing divine ordinance, He used the denial of the Jews to call the Gentiles through Christ to faith; to the Kingdom of God, despite being strangers from the covenants of promise (Ephesians 2: 12) 1. The scholar Origen “My relatives have failed, and my close friends have forgotten me” (Job 19: 14). God allowed for his relatives and acquaintances, not only to fail giving him love; but even to deny him the spirit of brotherhood, friendship, and compassion; to give him the back and not the face; to forget him as though he never existed in their life; and to disregard every blood relationship or old friendship. They failed him, and were not moved by the tribulations that dwelt upon him. ‘Job’ found no one to soothe his pains; That, out of the bitterness of his grief he says; “My relatives have failed me; … My servants talked behind my back; … I called my own sons, and they disregarded me” … Some of them mocked, others rebuked, and still others ridiculed. …; Not only the enemies, but the acquaintances, and even the servants, went so far to abhor him; … not just for two days, three days, or ten days, but for several months; … He did not find comfort even at night; the horrors of the night, in his sleep, exceeded those of the day; that made him say: “You scare me with dreams, and terrify me with visions” (Job 7: 14). … What man of iron or a heart of steel could bear such tragedies2?! St. John Chrysostom “Those who dwell in my house, and my maidservants, count me as a stranger; I am an alien in their sight” (Job 19: 15). No one of them stretched his hand to serve him during his painful sickness. If he calls one of his servants and ask him for something, he or she would not respond, forgetting how he used to be a merciful master who never denied them any request or favor. “Those who dwell in my house, and my maidservants, count me as a stranger” (15). This is a prophecy about the incarnate Lord, whom the Jews, despite being told about Him long ago by the words of the law; they refused to recognize or to honor Him. 1 Contra Celsus 2:78. 2 Resisting the Temptations of the Devil, homily 3:6. 17 “I am an alien in their sight” (15). Our Redeemer, not recognized by the synagogue, became as though an alien in His own house. Pope Gregory the Great “No prophet is accepted in his own country” (Luke 4: 24). ‘Anathoth’, Jeremiah’s hometown (Jeremiah 11: 21) did not receive him well; So it has been with Isaiah and many other prophets, who were rejected by their own people; namely, by those of circumcision …; Whereas we, although strangers from the covenant of promise, contrary to the Jews who rejected Christ, and refused to testify to Him, We received Moses and the prophets who proclaimed Christ, with our whole hearts1. (The scholar Origen) “I call my servant, but he gives no answer, I beg him with my mouth” (Job 19: 16). He, the Master, calls and begs his servant, who does not respond, and gives no answer! “I call my servant, but he gives no answer” (16). It is obvious that (Christ) here is talking about ‘Judas’. “I beg him with my mouth” (16). Here (Christ) talks about His bride – Jerusalem – whom He betrothed for Himself to minister to the law. He often prayed for the sake of her salvation, and often begged her to change her ways; and even said: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matthew 23: 37). Father Hesychius of Jerusalem Who are the Jewish people, but “a servant” who disobeyed God in loving His Son? … God calls us through His gifts to us; And we respond to His call through worthily ministering to Him according to the benefits we get. “I beg him with my mouth”. As though He more clearly says: ‘I, through the mouths of the prophets, gave commandments to be practiced, came to him incarnate, and begged him with my mouth’. Telling us about the commandments that the lord delivered on the mount, St. Matthew the Evangelist says: “He opened His mouth and said …” (Matthew 5: 2). He opened His mouth, He who previously opened the mouths of the prophets’. The bride longing for His compassion also says: “Let Him kiss me with the kisses of His mouth” (Songs 1: 2). Though all the commandments taught by preaching, it is as though the holy church receives His many kisses of His mouth. Now, it is well said: “I beg”; having appeared in flesh, and having humbly uttered the commandments of life; it is as though He is looking for His servant, full of pride; hoping for him to come! Pope Gregory the Great O, Jews, when you come to Jerusalem and find it desolate, and turned into dust, do not cry like children; Do not grieve! But seek for yourselves a city in heaven instead of the one you are searching for on earth. Lift up your eyes, You will find above in the Highest, “the free Jerusalem, which is the mother of us all” (Galatians 4: 26). 1 In Luc. hom 33:3. 18 Do not grieve for the absence of the temple here; Do not despair for being deprived of a priest; As there in heaven, you will find an altar and priests of the coming goodness, according to the order of Melchizedek, in a procession before God (Hebrew 5: 10). God’s love and mercy have chosen to take away from you the earthly inheritance, to be given the chance to seek the heavenly1. The scholar Origen “My breath is offensive to my wife, and I am repulsive to the children of own body” (Job 19: 17). His own wife could not stand coming near him, nor smelling his sores; despite his past loving marital relationship, she abhors him “I am repulsive to the children of my concubines” (LXX 17). The same way we understand the children, as being the Jewish congregation, we do likewise with the children of the concubines; and those “dwelling in my house”, as the scribes and the Pharisees. The prophet Isaiah says: “I have nourished and brought up children, and they have rebelled against me” (Isaiah 1: 2). I have often called upon them, comforting, mourning, and angrily chastening, to mend their ways. Father Hesychius of Jerusalem “My breath is offensive to my wife” (17). Who is this wife of the Lord, in a carnal concept, but the Jewish congregation submitting to Him through the covenant of the law? Now, breath is produced by the body; and the nonbelievers understand the incarnation of the Lord in a carnal way; counting Him merely as man! “I begged the children of My womb” (17). God, the Infinite, is so carnally called; … How could we understand the ‘womb’ but as (His counsel)? Pope Gregory the Great The prophet Zechariah, with the spiritual harp, hastened before the Lord with the prophetic songs; and joyfully cried out, saying, “Sing and rejoice, O daughter of Zion” (Zechariah 2: 10); Rejoice and cry out; because, according to the prophecy, He is coming to dwell in your midst. But the lowly bride (the Jewish congregation who refused to become His bride), did not rejoice as she was called, but His coming caused her grief. Her heart was captivated by the golden calf, her lover; with whom she intends to negotiate. She refuses to head the call of the prophet to rejoice. She refused to go out carrying the olive and palm branches together with the children. While the children glorify and bless the coming heavenly King, the old hag is preoccupied with cleansing her idols (the self-love and the pride of heart). The prophets knock on her high gates to awaken her; but she is deep asleep in her love for her many friends. She grieved for the coming of the Heir of God the Father; because she knew that He will expose her, she hated Him; and was not happy to hear the children glorify Him. As envy muted her mouth, she could not take part in the glorification; and was keen on muting those who did. She was angry to hear the voices of those who glorified Him. Isaiah cried out: “Awake, awake, put on strength” (Isaiah 51: 9). 1 In Jos. hom. 17:1. 19 Zechariah cried out: “Sing and rejoice, O daughter of Zion, for the coming King” (Zechariah 2: 10). The children cried out: “Blessed is He who comes in the name of the Lord” Yet she did not listen to the prophets, or to the children, but instead, their voices made her sad and angry. O Jews, haters of the Light; How could you disregard such glorification that fills both the heaven and the earth?! St. Jacob El-Serougi “Even young children despise me; I arise, and they speak against me” (Job 19: 18). Here he probably means the children of his servants, born in his house, which he counted like his children; they, as well, despised him, and spoke against him. When he had authority over them, he gave them his whole love; and when he lost it, they insulted and ridiculed him. “I arise, and they speak against me” (18). It is as though the Lord gets close to the hearts of men, when He perform miracles for them; And as though He departs from them when He does not. But they speak against the Lord, as though He departed, when they refuse to submit to Him through faith … Moreover, He adds that the scribes of the law and the Pharisees “whom he loved, have turned against Him”. Through not believing in Him, they turned against the belief in the Truth … They even persecuted Him. Pope Gregory the Great “All my close friends abhor me, and those whom I love have turned against me” (Job 19: 19). Those who were around him have given him nothing more but hate; everything turned upside down. 4- NOBODY HAS COMPASSION ON HIM: “My bone clings to my skin and to my flesh; and I have escaped by the skin of my teeth” (Job 19: 20). Having complained for what God allowed for him: that He made his way narrower; surrounded him to have with no outlet; ignited the fire of His wrath upon him; provoked strangers and gave them power to invade his property; and let all his household, acquaintances, relatives, and even his servants hate him; Now he complains because of what came upon his body, which is about to dissolve; that his health, beauty, and strength have almost gone; that his bone clings to his skin; that he turned into a skeleton; and that he has nothing left but the skin of his teeth. “My body got corrupted under my skin” (20). It is to be understood from these words, that he speaks about the secret of the Lord; As it is befitting to call all humanity as “skin”, especially the churches and the meetings of their congregations; where, and for whose sake, the Lord’s body was not corrupted; As His body is not allowed to see corruption (Psalm 16: 10). But, concerning the fact of His descending from heaven for the sake of passion; and that He has partaken somehow in the food of the pious; Job’s talk does not concern corruption, but concerns the spiritual food; As Christ became food presented for our teeth. We would not be able to partake of the body of the Lord, if He did not intend to approach us, and let us taste His body. Father Hesychius of Jerusalem 20 “Have pity on me, have pity on me, O you my friends, for the hand of God has struck me” (Job 19: 21). After presenting that painful description of his physical condition, he seeks from his friends to pity him, for he has fallen under the wrath of God, which is the worst of all tribulations. He seeks from them to show him their practical love by praying to God for his sake, instead of persecuting him. Amid his tribulation, ‘Job’ was noble, when he said: “Have pity on me, have pity on me, O my friends” (21); a scream, not out of misery, as much as it is out of admonition to his friends who have unjustly rebuked him. They should have shown compassion, instead of attacking and crushing someone, whom they should have pitied amid his passion, for the sake of friendship1. St. Ambrose Notice how he calls ‘friends’ those who insulted him; as for the pious minds, they count what is against them as for their own benefit. Any wicked man could change through the sweetness of the good, turn back from his wickedness, and become a friend. Although ‘Job’ was struck by Satan, yet he does not refer the strikes to Satan, but says: “The hand of God has struck (touched) me”, which conforms to what Satan personally said to God: “But stretch out Your hand now, and touch his bone and flesh, and he will surely curse you to your face” (Job 2: 5). The blessed man knew that what Satan did to him through his evil intention, was given the authority to do by the Lord. Pope Gregory the Great Friendship could only be strong, if we attach ourselves to our friends, by the love poured by the Holy Spirit given to us. We should conform with everyone in order to gain everyone, following the lead of the apostle Paul who says: “I have become all things to all men, that I might by all means save some” (1 Corinthians 9: 22). Be sorrowful with the sorrowful, because there is nothing that would give comfort to a sorrowful man than to see someone partaking of his sorrow in the time of his affliction; And with the joyful be joyful; and with the weak be weak. Yet this conformity is necessary to help save a fellow man of his evil, and not to partake of his evil. Notice how man bows to haul up the fallen; how he stands firm holding his feet fast on the ground; then stretch tohim his hand, just far enough to help hauling him up, lest he would fall together with him. Let this be a convenient lesson for us; we should bow a little, conform to their ways a little, in order to save the fallen, and gain them back for God. Yet that commits us to hold our hearts fast, lest they may draw us along with them. St. Augustine “Why do you persecute me as God does, and are not satisfied with my flesh?” (Job 19: 22). If God persecutes him, It would be for a reason not known to anyone. Would that not be enough? Why should they also persecute him? It is only God, with His exalted wisdom, who has the absolute authority over him; so why should they also practice affliction over him? 1 Duties of the Clergy, 3:22:130. 21 If they rejoice over his tribulations, let them be satisfied with his flesh, which almost completely dissolved; Why should they also wound his spirit and break up his soul?! He does not say that God persecuted him in a way that contradicts his piety; As there could be ‘a good persecutor’, according to the words of the Lord Himself on the tongue of His prophet, saying: “Whoever secretly slanders his neighbor, Him I will destroy” (Psalm 101: 5). When a righteous suffers a stroke, he knows for sure that it must be for some evil he has unwittingly committed. It is as though he says: Why should you persecute me for my weaknesses; as though you yourselves, like God, are with no weakness?! He did well by adding: “… and are not satisfied with my flesh”; as the mind that hungers for persecuting others, definitely seeks getting satisfied by their flesh; according to the words of Solomon: “Do not mix with winebibbers, or with gluttonous eaters of meat” (Proverbs 23: 20). Seeking flesh to eat is like searching for what is bad in your neighbor’s attributes; and its punishment would be: “The drunkard and the glutton will come to poverty, and drowsiness will clothe a man with rags” (Proverbs 23: 21). As it is written, he who defames his neighbor will be uprooted; whereas the slothful (the drowsy), is as though covering him with rags, to make him a laughingstock, with nothing good in him. Pope Gregory the great Having spoken against judging our neighbor1, Father Dorotheos meant our commitment not to take by force God’s right to judge, being the only One to know what is in every man, his strengths, intentions, talents, biological form, energies, and the circumstances surrounding him; And accordingly is in a position to judge or justify. We may probably know for sure that someone has committed a certain sin, in a clear way that needs no further investigation. Yet could we condemn someone for the sake of a single sin, or for sins that he has committed in a certain time, without taking into consideration his depths or circumstances? It is only God, being aware of the circumstances, possibilities, divergences, and talents, of everyone of us, can judge according to His unique knowledge: He may judge the bishop or a head of a monastery in a certain way, and a junior disciple who seeks to become a monk in another; and the sick in a way other than that of the healthy. Who could understand all these ordinances except the Creator of everything? Father Dorotheos Notice, O brethren, how the servants’ job in the wedding feast of the king’s son (Matthew 22), was only to call both the good and the evil to the banquet; How the Lord did not say that they judged the guests and discerned between the good and the wicked; nor that they have spotted the one who did not have on a proper wedding attire; But it was the king himself, the head of the house, who found him and drove him away. St. Augustine Judging others is considered as rudely robbing of the divine right; whereas telling someone off (without love) would break down his soul2. St. John El-Dargy 1 Eric P. Wheeler: Dorotheos of Gaza: Discourses and Sayings, 1977, p. 131F. 2 Ladder 10:14. 22 5- ETERNITY IS OUR HOPE: “Oh, that my words were written! Oh, that they were inscribed in a book!” (Job 19: 23). The following phrases reveal the amazing life of ‘Job’, his hope, thoughts, and concepts; and would let us reconsider all his past talks, that, although they seemed as though they bore a harsh-worded admonition, and which were criticized by some interpreters as having crossed the line; Yet they have certainly come out of a heart that longed to see God. In all the words of the debates that come in this book, between ‘Job’ and his friends, we do not see anything more eloquent than we have here within our hands! He amazingly tells us about the Lord Christ, and about heaven as a better home; he talks about his faith in God the living Redeemer; and about the resurrection from the dead, and life in the age to come. While in his previous talks, you may smell despair and loss of hope; here, the Spirit of God lifts him up; enlightens his insight; and grants him life-giving words. Some, noticing that from these moments on, we see no murmur nor complaint against God, as he did before, They believe that the Spirit of the holy God, who is aware of the faithfulness of his servant’s heart, and the trueness of his intention and faith, comforted his soul amid his sufferings, lifted him up, and tore before him the veil, to recognize the secret of salvation, and the exalted love of God; and to completely change the tune of his talk. Although he was before as faithful and true; Yet, having concentrated his sight, heart, and mind on his friends, he went through some kind of despair, and got preoccupied with defending himself against the accusations of his friends. Now, the Spirit of God has lifted him up, as though to heaven, and has brought him on, as though to the throne of grace, to see the Savior Messiah coming; and his soul became comfortable in him. Starting with an enjoyable introduction that reveals his exalted heavenly peace, that he wishes for every believer to share, he says: “Oh, that my words were written; Oh, that they were inscribed in a book” ; As though he says: ‘I wish that everyone forget what I previously said, which came as fruits of my human wisdom, and weakness. But now, that the Spirit of God is guiding me, … I wish everyone hears His voice with me; and partake of what I enjoy, … Being unable to express what I feel in words; …I shall inscribe it in a book, that would probably be more convenient. What prophecy could be more eloquent than that? No one since the days of Christ talked with such clarity about the resurrection, as did ‘Job’ long before Christ. … He longed that his words would stay forever, and not to be wiped out with time; … He wished they would be inscribed on a sheet of lead, or engraved on a rock (Job 19: 23). He hoped for resurrection. No, the wrestler of the church, seeing Christ, his living Redeemer alive, rising up from the ground, says: “I shall again put on my skin, And shall see God in my body”, I do not think that he is speaking as though he loves his own body that dissolved and got corrupted before his eyes; but his miserable present was enlightened by confidence of his resurrection, and through comfort in his future1. St. Jerome “That they were engraved on a rock, with an iron pen and lead forever!” (Job 19: 24) 1 To Pammachius against John of Jerusalem, 30. 23 He wishes his words to remain as a document for mankind forever; as a testimony to God’s work in the believer along the generations; engraved on a rock, with an iron pen, then to have lead poured in it, to resist the wear and tear of time, and to draw the attention of every eye. Documents used to be kept in three ways: 1- By being inscribed in a book of cloth, skin, or plant leaves, like papyrus (a word from which the English word ‘paper’ was derived); or sometimes of the inner cortex of trees, Liber in Latin (a word from which the word ‘library’ is derived) 2- On lead plates, a very old way. In the year 1699, ‘Montfaucon’ of Rome, purchased a very old book, made of lead, formed of a group of lead plates bound together with lead nails and hinges. This book included some Egyptian Gnostic figures, together with Greek and Etruscan inscriptions. In a temple of the city of Cnidus, there was found a memorial depicting Hell, that goes back to the fourth century B.C., portraying women presenting thin lead plates on which are inscribed the names of those whom they hate, together with a list of their evil works, and the curses that they hope to dwell on those who did them wrong. Several of those plates were discovered in the year 1858 A.D., during the excavations that took place in the ruins of the temple; They are kept in the British Museum. 3- On rock memorials: The law of God was engraved on two tablets of stone, written with the finger of God (Exodus 31: 18); Then on two other tablets of stone, engraved by Moses by a divine command (Exodus 34: 4, 8). And Joshua, wrote on stones a copy of the Law of Moses in the presence of the Israelites (Joshua 8: 32). “For I know that my Redeemer lives, and He shall stand at last on the earth” (Job 19: 25). “For I know that my Redeemer lives”. He believed in the coming Redeemer; who will be his life. “And He shall stand at last on the earth”. He anticipates the Messiah, the Word of God, coming incarnate in the fullness of time, to walk among us on the earth. Yet some believe that he is speaking here of the ultimate coming of the Lord on the clouds, to encounter us humans as earthly creatures, and to bring us over into the fellowship of His glories. The word “Redeemer”, as it came in (Leviticus 25: 25), is the one who has the right to (redeem) a piece of property that his next of kin has sold or pawned. After our heavenly inheritance was sold because of sin; there came the One who would redeem it to us by His precious blood. Our Christ is alone the living Redeemer capable of paying back our debt, of canceling the pawn, and of giving us back our eternal inheritance. He will come on the clouds, as He did on earth; to command the dead to rise out of their tombs; and to bring them over to no death and non-corruption. “I know that He is eternal, He who saves me on earth, setting up my skin that would endure all these things” (25). That is why ‘Job’ says: “Oh, that my words are written (for the coming generations)”; As after passion, they will experience resurrection; It is positive that the body which receives passion will rise again. Father Hesychius of Jerusalem “I know that He is eternal, He who saves me on earth” (25). This means that it is God who guides me, here on earth. Now, If God is eternal, Why do you wish for these words to be written in such a way that their memory would eternally remain? 24 Notice the attitude of those in affliction; … How they wish, not only for contemporary eye witnesses, but for those who will come later to testify as well to their tribulations; … How they wish to get sympathy on all sides. This reminds us of the rich man mentioned in the gospel (Luke 16: 19), who wished for those who used to know him in the days of his prosperity on earth, to know about his anguish and horrible condition after he died. “And I shall rise again on the last day on earth” (25). That is because the resurrection proclaimed by the Lord Christ in His Person, He will also, one day, grant to us … For which He has given us an advance payment that the members of His body would follow in the glory of their Head (Christ). Our Redeemer has gone through death, that we would not fear death; Has revealed resurrection, that we would have a steadfast hope, that we shall resurrect as well1. St. John Chrysostom That man has truly abstained from every evil deed; has not allowed the sin in him to have authority on him; and in case an unbefitting thought would get into him, has not allowed it to ascend to his head, and consequently, has not allowed himself to practice it. As the existence of sin is something, while not abiding to its lusts is something else2. St. Augustine “And after my skin is destroyed, this I know, That in my flesh I shall see God” (Job 19: 26). While ‘Job’ was sure of the ultimate destruction of his body, he still talked uncaringly about it. “And after my skin is destroyed”; meaning, that without this body I shall see God. It is as though he is saying to them: This body of mine, with all its misery, on which you have concentrated your sight, I know for sure that it will become food for the worms; and so also will be my skin; Yet what makes my soul rejoice, is that I shall see God. St. Augustine believes that the word ‘skin’ refers to our acceptance of death3. The destruction of our skin refers to our getting rid of the condition of inner mortality, and inner corruption; to receive the resurrection and non-corruption of the soul. By that we can enjoy seeing the eternal, all-holy God. In other words, we would take off, by the Holy Spirit of God, the works of our inner man, until he is no more; and put on the works of the new man, who is in the image of his Creator, for our Christ to transfigure before our inner insight. “Whom I shall see for myself, and my eyes shall behold, and not another. How my heart yearns within me!” (Job 19: 27). By the spirit of prophecy, he saw the coming of Christ, the incarnate Word of God; who could be seen by the eyes of the body; although He, Himself, in His Deity, could not be seen by them; Yet to Him, the depths of the soul would yearn. “Whom I shall see for myself”; Namely, I shall see Him, and would rejoice in Him; As He is the secret of the happiness of my soul. “I see Him as He is”, and not another. On the last day, we shall see the Messiah, who is the same, yesterday, today, and forever; He, for whom my soul inside me moans in yearning. 1 Homilies on 2 Cor., homily 3. 2 On Nature and Grace, 72. 3 On Ps. 104 (103). 25 Every mind would rise and be conformed in prayer according to its purity. If he cares for material things on earth, he would keep bearing this look before his inner eyes, as far as seeing the Lord Jesus is concerned; whether it is when he humbly came in flesh, or when He will come in His glory. Such people would not be able to behold the Lord Jesus coming in His Kingdom; as long as they hold fast to that kind of Jewish weakness (namely, the material look); And would not be able to say together with the apostle: “Even though we have known Christ according to the flesh, yet now we know Him thus no longer” (2 Corinthians 5: 16). But those, who rise above the lowly earthly works and thoughts, and ascend up to the exalted mount of loneliness (seclusion), liberated from disturbance by any earthly trouble or thought, secure from the interference of sins, and glorified by strong faith; would be able to behold by pure eyes to His deity; And, in the heights of virtue, would discover His glory, and the portrait of His exaltation.. The Lord Jesus could be proclaimed to those in cities, villages, and farmlands; namely, to those who have their daily preoccupations; Yet not in the splendor by which He appears to those who ascend together with Him up the previously mentioned mount of virtue … In loneliness (seclusion), God appeared to Moses, and spoke to Elijah1. Father Isaac Be sure to keep the purity and peace of your heart, to be able to behold the Lord your God. Mar. Ephram the Syrian 6- A WARNING TO HIS FRIENDS: “If you should say: ‘How (or why) shall we persecute him?’ Since the root of the matter is found in me, (Job 19: 28). Be afraid of the sword for yourselves; For wrath brings the punishment of the sword, So that you may know there is a judgment” (Job 19: 29). ‘Job’ tells them to ask themselves:: “Why should we persecute him?” Why should we grieve him and make him mad by our criticism of his ordinance; since the root of the matter is in him? Having revealed his joy in beholding his Redeemer, for whom his soul yearns, He warns them to fear the day of His coming, lest they would be judged on account of misjudging their brethren (Matthew 7: 1; James 2: 1). “You say: ‘What shall we say before Him; since the root of the word is in Him?” (Job 19: 28 LXX). It is obvious that through the spirit of prophecy, ‘Job’ says this about the scribes, the Pharisees, and the other rulers of the Jewish people, as they search for something to say against the Lord (Matthew 26: 29). It is as though they are told by the lord Jesus: ‘If you are looking for some excuse to criticize or to blame Me, whether for My words or My deeds; Beware of deceit! As, since I am able to reveal what is hidden, and to proclaim the secrets, beware that your own words and thoughts will make you worthy of many chastisements’. “For, when wrath dwells on the transgressors; then they will realize their real worth” (29). Who would be as transgressor as the Jewish people, who crucified the Giver of the law, among the breakers of the law; who killed Him between robbers 1 St. John Cassian: 10:6. 26 (Matthew 27: 38)? Wrath dwelt upon them; when the city was burned with fire; the temple was destroyed; and their pride was extinguished. Father Hesychius of Jerusalem 27 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 19 WHO CAN SUPPORT ME BUT YOU? I believe that You are the Almighty God; Nothing will happen without Your knowledge, and your permission. Amid my anguish, I see how, even my household have turned into enemies. I cry out to You from my depths. Have You become my enemy, to deliver me to such anguish? How difficult it is for me to see my own becoming my enemie! Amid my temptation, I expected to find compassion from by beloved. But their hearts were shut tight. Yet, when I find the gates of Your heaven open before me; Amid my temptation, I find sweetness in enjoying Your care. If the tongues of my friends have become very stinging; The tongues of Your own have turned into deadly swords, They aimed their charges like spears against You, When my friends stand against me, I shall always remember how Your own stood against You, O Savior of the Whole world! If my friends were haughty against me, I the dust and ashes! The dust has been haughty against You, O Creator of heaven and earth! If the nets got around me, and the snares were put on my way, The leaderships together with the people! Have plotted against You! When I often suffer from feeling lonely; I hear You, the One with Your Father, cry out in my name: My God, My God, Why have You forsaken Me? In place of the glory, You have forsaken through Your own will, for my sake, They put on Your head a crown of shame; And despised You. If they wish to kill me; I behold You hanged on the cross; and buried in the grave; Carrying me in You, O the First fruit of those who repose; To make me cross over by You to the bosom of Your Father. Finally, I praise and glorify You; You, who turned my bitter temptation into the sweetness of meditating in You. With every anguish, You carry me by the two wings of the Spirit. To see You, Then my soul would rejoice. To You is the glory, O who turn the crucible of temptation, into a new Mount of Tabor. Where I see You transfigure; Not preoccupied except with talking about the cross. To let me ascend by it to You.
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