THE PROSPERITY OF THE WICKED IN THIS WORLD Now, that his three friends have presented their case, each in his turn, ‘Job’ responds to the second talk of Zophar. Yet, his response bears no more of the same old tension, but, he objectively deals with the state of the wicked in this world: Are they always in misery and affliction? Are temptations a sure sign of the evil of those who fall under them? Job begs his friends to listen carefully to his speech, with no interruption; and to consider their listening as their consolation to him. In his turn, he promises not to interrupt them when it is their turn to speak. Yet, he proclaims to them that his complaint is not presented to any one; but is presented to God, to be the judge between him and his friends. ‘Job’ actually finds difficulty when he searches for the secret of the prosperity of the wicked: Their homes are secure, their flocks increase, their children see happy days, and when their time comes, they peacefully die, without suffering any painful sickness; Although they reject God, yet they prosper; and yes, their prosperity comes from God. However, ‘Job’ rejects the principles of the wicked, and says: “The counsel of the wicked is far from me” (16). Finally, ‘Job’ pulls down the foundation of their criticism against him; by stating that the perdition of the wicked is kept to the other world; although they may keep prospering, up to the end of this world (27-34). 1- A gentle talk to his friends 1 – 5 2- The prosperity of the wicked 6 – 13 3- The wicked say and do wrong against goodness 14 – 16 4- God’s longsuffering on the wicked 17 – 21 5- The wicked and the divine care 22 – 26 6- The wicked and the eternal perdition 27 - 34 1- A GENTLE TALK TO HIS FRIENDS: “Then ‘Job’ answered and said: ‘Listen carefully to my speech, and let this be your consolation” (Job 21: 1, 2). ‘Job’ asks his friends to listen to him with the spirit of love; putting in their mind to realize his intentions, instead of hastening to judge him. Using the language of friendship and peace, he is asking them to consider their listening to him with a good spirit, amid his passion, as their consolation. He probably also means that when they see that listening to him brings him comfort, they may, in turn, feel comfortable and consoled. It is as though their listening to him would have double and mutual benefit for him, as well as for them. Listening to the in pain indeed has benefit to both sides; as, on one aspect, the one in pain feels the compassion and care of his brethren, even by mere listening to him; and on another aspect, as the one in pain feels consoled, his brethren would be a little comforted by his consolation. Pope Gregory the Great believes that the suffering church – in the person of ‘Job’ – calls on the heretics and the people of the world, to listen to her; being able by her crucified Christ, to offer them through thankful passion, exalted divine consolations. St. Paul draws the attention of those suffering, to the cross of Jesus the 2 Lord of glory; not only to get filled with comfort, but to become as well, the source of comfort to others. He says: “Who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God” (2 Corinthians 1: 4); and: “As you are partakers of the sufferings, so also you will partake of the consolation” (2 Corinthians 1: 7). The suffering church follows the example of her crucified Christ; “For in that he Himself has suffered, being temped, He is able to aid those who are tempted” (Hebrew 2: 18). Abiding in Him, we enjoy the fellowship in His sufferings; be crucified together with Him; to become by Him the source of unlimited consolation. Paul rejoices in his sufferings, by seeing the amazing fruits brought to the congregation by the sufferings; like what happened to the Corinthian Christians1. St. John Chrysostom “Bear with me that I may speak, And after I have spoken, keep mocking” (Job 21: 3). He begged them to bear with him, and not to interrupt him,; Then if they intend to mock him, they may, if they choose to do. So he says, hoping that their listening to him with a true intention may be a good beginning for them to accept his words, and to be convinced of his defense, and change their attitude. ‘Job’ was not preoccupied with the mocking attitude of his friends; as much as with their listening to him and bearing with him for the sake of their salvation and comfort. The same way, the church is not preoccupied with her temporal dignity, nor with justifying herself, as much as with the salvation of every soul, even from among her adversaries and persecutors; as love does not seek what is hers, but what is for the others. It is obvious that, when someone advises another, and at the same time he suffers more than the one he advises; He is doing this, not to cause grief to the other, but to present to him deep love. Whereas he who does that without such attitude, is actually treading with his feet upon the feelings of his brother2. Fathere Ambroseaster In (2 Corinthians 1: 4), Paul appears to suffer, not less than those who erred, and may be even more than them. It is very difficult for him to endure the sufferings that the Corinthian have caused him by their doing3. St. John Chrysostom Like her Groom, the feature of the church is the practical true love, desiring, if possible, for the whole world to enjoy the fellowship of the eternal glory. Although the mocking of the people cannot break the believer down, nor harm those who mock; Yet, with the spirit of humility, ‘Job’ begs his friends to bear with him, to gain them to God, and avoid bringing harm upon themselves. The Psalmist enduring the mocking of the haughty, that failed to shake his depths to divert from the law of God, says to God: “The proud have me in great derision, Yet I do not turn aside from Your law” (Psalm 119: 51); And the wisdom cries out, saying: “How long, you simple ones, will you love being simple? For scoffers delight in their scoffing, and fools hate knowledge?” (Proverbs 1: 22); putting the ‘simple ones’ together with the ‘scoffers’ and the ‘fools’ at the same level; As all 1 Homilies on Cor. 40:3. 2 Commentary on Paul’s Epistles (2 Cor 1:4). 3 Hom. On Cor 4:3. 3 of them acquire perdition for themselves. In this concern, the wise Solomon confirms: “If you are wise, you are wise for yourself, And if you are scoff, you alone bear it” (Proverbs 9: 12). It is so amazing how in the middle of their attacks on him, he talks with the spirit of humility, begging them to bear with his words; and promising on his side to accept any mocking directed against him. For their mutual benefit, he is asking them to keep their peace. It is as though he is saying to them: [You may count me as wicked; Yet, I have not benefited from your remarks. Although I know that you mock me, Yet, I shall not surrender! No one can deride me; as I am not wrestling against man!]. St. John Chrysostom Pope Gregory the Great believes that Job is begging his friends to bear with his words, because he utters what is for his benefit as well as theirs. But, talking, not from the lectern of a teacher, but in such a peaceful spirit while on a heap of trash; he will surely get a benefit for himself. When the good talk, they commit themselves to two things: Either their talk is for their benefit, as well as for that of their listeners; or, if this is not possible, it would be for their benefit alone. In case the good issues they utter is heard with a good spirit, both sides can benefit from them; But if their listeners mock and scoff them, they would, at least, have the benefit of not keeping silent on what is wrong. .. Therefore if Job’s friends wish to be taught, they have to listen; and if they intend to keep on mocking, let them bear with what is said! As the teaching presented in humility to a haughty mind, has its own serious weight. He says, “(I beg you) to bear with me”, showing humility to those who are swallowed by pride against him; in order to provoke them to consider the teaching of the saving truth. The saints in the fold of the catholic church, are ready, not only to teach what is right, but also to endure what would be practiced against them, and would not mind being ridiculed. Pope Gregory the Great Humility draws God’s grace to the soul … Which in turn, would spare her of two serious sufferings; namely our anger on others, and the anger of others against us. Because, what would be more serious than getting angry against your brother, or making him angry against you?! But what should I say? Will humility spare the soul of just these two sufferings? No, It spares her of every suffering (lust), and of every temptation. When St. Anthony saw the nets that the devil has set for him, he sighed and asked God: ‘Who can escape from them?’ To which God answered: ‘the humble can And they cannot approach him’. Do you see the power of this virtue?! There is indeed nothing greater than humility; nothing can overcome it. In case some sorrows come upon a humble man, he would hasten to blame himself, on account that he deserve them; and would never blame or rebuke anyone else. By such complete peace, he would endure anything that may come over him, without getting disturbed or grieved; and would consequently, avoid getting angry, or making others angry. Father Dorotheos ‘Job’ was not preoccupied with being mocked by them, saying: “And after I have spoken, keep mocking” (3). The apostle Paul, as well, having seen how his Lord 4 received mockery and scoff with joy, for the sake of the salvation of the world (Luke 23: 35; Hebrew 13: 13), says about the prophet Moses: “By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter …esteeming the reproach of Christ greater riches than the treasures in Egypt” (Hebrew 11: 24, 26); And about the apostles, he says: “… as men condemned to death; for we have been made a spectacle to the world, both to angels and to men” (1 Corinthians 4: 9); … “being defamed, we entreat. We have been made as the filth of the world, the dregs of all things to this very day” (1 Corinthians 4: 13). The Lord Christ commands us to endure insults with meekness, in order to grow in virtue, and make our adversaries in disgrace (Matthew 5: 10-12); which could be realized, not by rebuking them, but by holding our peace1. Paul says that the main point, is not that he and his fellow apostles would suffer; as that is something common to all; But it is rather, that they would suffer without despair or anger; and on the contrary, while being filled with joy; By that, they would confirm that the evil that dwell on them would turn into good2. St. John Chrysostom Those who love Christ are not fools as is thought by the world (1Corinthians 4: 10)3. Father Amroseaster “As for me, is my complaint addressed to mortals? And if it were, why should I not be impatient?” (Job 21: 4). ‘Job’ confirms to his friends that if his complaint is addressed to mortals, it would not be of any use; But it is addressed to God, to whom he also appeals the verdict; He is the Judge; who searches the hearts and minds; and before whom all men equally stand; He listens to all, and cares for all. He confirms to them that, if his complaint was addressed to mortals, his spirit would be disturbed within him; As a mortal, not caring for his fellow mortal, and being not aware of what goes on inside his heart and mind, may tend to issue an unjust verdict; Whereas God, on the other hand, is longsuffering, listens to man, and deals with him with compassion. The believer addresses his complaint to God, not to seek revenge against his adversaries, but to bring pleasure to God. Concerning this the prophet David says: “Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my strength and my Redeemer” (psalm 19: 14); And the apostle Paul says: “Am I now seeking human approval, or God? Or am I trying to please people? For if I were still pleasing people, I would not be a servant of Christ” (Galatians 1: 10). “Am I now seeking human approval, or God? For if I were still pleasing people, I would not be a servant of Christ” I wish we do not assume that the apostle is teaching us, through following his example, to despise or disregard the views of others But in case we can manage to please both the people and God; Then let us please the people But saying “now”, he intends to reveal that people, are or are not pleased, according to circumstances, and not according to the truth4. 1 Homilies on Cor. 13:2. 2 Homilies on Cor. Hom. 13:2. 3 Homilies on Cor. Hom. 12:6. 4 Epistle to Gal. 1:1:10. 5 St. Jerome When someone pleases the others for the sake of truth, then it is the truth who is pleased, and not the party who proclaims it1. St. Augustine Pope Gregory the Great believes that, Job’s admonishment to his friends, on account that their debate with him grieved his heart, and made him impatient, is a confession of his human weakness; As for him, who concentrates his sight on God, grief would never infiltrate into his heart, nor impatience into his spirit. God, the source of Joy, would rather lift his heart up above grief, whatever its source may be, and would grant spaciousness to the spirit. Whoever seeks to please God; being offended by people would never cause him grief. If one thinks that pleasing man would not please God; Or that it does not please both God and man together, grief should not dwell on him; because otherwise, it would confirm that he is an alien to the exaltation of wisdom. Now, that the blessed ‘Job’ admits that he has not pleased God amid his tribulations, his mind got back to grief. Pope Gregory the Great “Look at me and be astonished; Put your hand over your mouth” (Job 21: 5). Every time ‘Job’ thinks about his case, he stands in astonishment and in terror. Whenever he remembers those successive events which occurred in an extraordinary pace; and the strikes that dwelt on him on all sides, he trembles, is confused, and is not able to interpret what came upon him. ‘If you look at what I have gone through, and marvel at the strikes I suffered, you will “put your hand on your mouth”. It is as though he says to them: ‘Knowing the good things I have done, and seeing the sufferings I am going through; You should beware not to err with your words, and should fear for your own wounds!’ … That is why the Psalmist says: “Blessed be the Lord my Rock, who trains my hands for war and my fingers for battle” (Psalm 144: 1); by the hands he refers to the work and by the fingers to reasoning. Pope Gregory the Great The church demands from the people of the world to look at her, and not to hasten to judge her. If they commit themselves to think quietly and reasonably; They will see that behind the great afflictions she endures, and the persecutions pouring on her; the exalted peace of God that fills her being, His amazing plan for her, and His work through her passions, to realize her mission and her testimony to His joyful gospel. The church demands from those outside her, to “put their hands on their mouth” in astonishment before the amazing fact: God’s exalted work in His suffering church. Paul says: ‘Being happy with these wounds, “I bear in my body the marks of my Lord Jesus” (see Galatians 6: 17)’. In all his troubles, he readily submitted to his weaknesses, where the power of Jesus is consummated in virtue (See 2 Corinthians 4: 10; 12: 9) 2. St. Gregory of Nyssa 1 Epistle to Gal. 5 PL 35:2109. 2 Oration 12 on Song of Songs 5:7. 6 How beautiful are the chains of Paul1! Suffering for the sake of His enemies, was an offering with a sweet aroma, an accepted sacrifice. And as for you, if you suffer for the sake of your enemies, as a sweet offering, you will become an accepted sacrifice; even if you die. That is what he means by saying: “Be imitators of God” (Ephesians 5: 1) 2. St. John Chrysostom The holy fathers talked much about the work of enduring passions, insults, and scoffs, with joy; not only in the life of the one who does, but also in the life of the scoffers themselves. St. John Chrysostom applied this to the relationship between the husband and his wife, who causes him to suffer; saying: [Even if it comes to giving your life up for her sake, do not hesitate. And if you are committed to bear troubles without limits for her sake, do not refuse. Because, even if you do all that, you are still far from what Christ has done for the sake of the church When you see her looking at you in despise; and hear her unending complaints, You still can gain her back by your great love and compassion3]. 2- THE PROSPERITY OF THE WICKED: “Even when I remember I am terrified, and trembling takes hold of my flesh” (Job 21: 6). “Why do the wicked live and become old, yes, becomes mighty in power?” (Job 21: 7). While the three friends spoke in length about the tribulations and misery that would dwell upon the wicked, ‘Job’, on the other hand, becomes terrified, and trembling takes hold of his flesh, when he sees how the wicked enjoy prosperity until they become old; how they become mighty in power and in practicing arrogant authority over others; how they live in peace (1 Samuel 25: 6); how their life may reach old age; how they may have children and grandchildren, and how they may collect huge wealth. In the book of Isaiah we hear: “The sinner being one hundred years old shall be accursed” (Isaiah 65: 20). Some of the wicked may misunderstand God’s longsuffering over them, against which the Holy Book warns us, saying: “Do not say, ‘I sinned, yet what has happened to me?’, for the Lord is slow to anger” (Sirach 5: 4). “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance” (Romans 2: 4) If we do not fall under chastisement, and still keep on our bad behavior; Let us heed the words of the apostle, saying: “The goodness of God leads us to repentance; But in accordance with your hardness and your impenitent heart, you are treasuring up for yourself wrath in the day of wrath” (Romans 2: 4-5)4. “Not knowing that the goodness of God leads you to repentance; But in accordance with your hardness and your impenitent heart, you are treasuring for yourself wrath in the day of wrath” (Romans 2: 4-5). Because your punishment is postponed, and you are not stricken on the spot, Your heart becomes as hard as that of Pharaoh, over whom ten plagues were sent, not from an angry God, as much as a warning from a compassionate father. After apostatizing from his repentance (after 1 Hom. On Ephes. 9:4:1-3. 2 Homilies on Ephesians, homily 17:4. 3 Homily on Eph. 20:5:25. 4 Homilies on John, homily 28:2. 7 each plague); the ultimate punishment dwelt upon him when he chased the people of God in the wilderness, and arrogantly entered into the sea behind them. He had then to face the wrath of God who is feared even by the elements of nature1. St. Jerome St. Jerome uses this phrase in (Romans 2: 4) in his response to the followers of Pelagius, to confirm how God sanctifies and cares for the freedom of human will. Although He is aware of the wicked who despises His goodness, forbearance, and longsuffering; Yet He shows him great compassion and mercy; and in longsuffering, He gives him the chance to repent. However, when the wicked despises that, It would not be because of God’s prior awareness, but because of his persistence on his wickedness2. St. Ambrose asks us to refrain from judging others according to the goods that are given to them through the mercies of God, who cares for everyone; because this does not mean that God does not care for their behavior, or that he is not aware of their doings, or of what goes on in their consciences. This rather confirms that, despite the flood of goods granted by God to the wicked; yet they are miserable and do not know happiness3. “Their descendants are established with them in their sight and their offspring before their eyes” (Job 21: 8). Believers, and even nonbelievers, often wonder how God allows the wicked to have health, wealth, and long age, enjoy authority and leadership, and see their descendants partake of all these temporal blessings! Man, because of his short life, assumes that God’s justice should be fulfilled in this world; rather than wait for the great day of the Lord, to see the realization of the divine justice. It is equally difficult for the human mind to appreciate the longsuffering of God, who anticipates the return of the wicked from their wickedness to the divine bosom. ‘Job’ proclaims to his friends: [If I am suffering this way because of my sins; Why do the wicked live; grow old in riches; have descendants before their eyes according to their pleasure; their houses prosper without fear; and the rod of God does not fall on them4?!]. St. Ambrose “Their houses are safe from fear, neither is the rod of God upon them” (Job 21: 9). While Zophar refers to the continuous fears and the perpetual worries of the wicked; ‘Job’, on the other hand, refers to some of them who enjoy houses secure from fears and danger; and God’s rod is not upon them. Having their hearts preoccupied with houses built of mud and stones, with the furniture they include, and the treasures they keep; God would give them the desire of their hearts of temporal and temporary peace, and would not let anyone approach their possessions. The righteous, on the other hand, being only preoccupied with the heavenly mansions and the high dwelling places, God would also give them the desire of their hearts. The former would get in abundance temporal blessings and temporary security; whereas the later would get an eternal heritage: an incorruptible, unending, everlasting heavenly glory; And to rejoice, as they hear the divine voice, saying: “I go to prepare a place for you; And if I go and prepare a place for you, I will come again 1 Letter 147:1. 2 cf Against the Pelagians, Book 3:6. 3 cf Duties of the Clergy, Book 3:12. 4 Duties of the clergy, 1: 12. 8 and receive you to Myself; That where I am, there you may also be” (John 14: 2-3). About that, the Psalmist says: “He shall give you the desire of your heart” (Psalm 37: 4); and, “You have given him his heart’s desire, and have not withheld the request of his lips” (Psalm 21:2). “Their bull breeds without failure; Their cow calves without miscarriage” (Job 21: 10). Some wicked are rich, with increasing possessions; Even their bulls breed without failure; and their beasts reproduce in abundance, live long, and are never sick. While the desire of the heart of the wicked is that his beasts increase in number, without a single miscarriage; That of the children of God, on the other hand, is to have many children in the lord, without a single perdition. They anticipate the day of the Lord, to sing, saying: “Here am I and the children whom the lord has given me” (Isaiah 8: 18). There would be no barren among the children of the Lord, but all will be productive. Because of one sermon by the apostle Peter on the day of the Pentecost, about 3000 received faith, joined the new church, offered repentance, and enjoyed the new birth through baptism. In a single day, the apostle Peter gave birth to thousands of children by the gospel of Christ. And what do we say about the apostle Paul, who, almost every day, through preaching by his flaring fiery heart, brought many new members into the hold of faith; and kept on begetting, even while in his chains; to say about ‘Onesimus’, the fleeing slave and robber, “whom I have begotten while in my chains” (Philemon 10). If the beasts in the Holy Book mostly refer to the flesh, People of this world are always preoccupied with things of the flesh and not of the spirit. While the wicked is preoccupied with the birth of his beasts; the true believer, on the other hand, is preoccupied with the spiritual birth of men, to become the children of the holy God; on the expense of chains, prison and even death. ‘Onesimus’ was worthy of such a great honor, having been begotten in the midst of Paul’s struggles an tribulations for the sake of Christ1. Notice how Paul’s heart was on fire! He kept preaching while in chains, and under scourges. Oh, Paul! How blessed are your chains! How hard was your strife! How did you manage to beget children in such difficult circumstances?! How greatly inexpressible are the glory of those chains! How great is the splendor they grant, not only to him, but also to those he has begotten under such severe conditions2! St. John Chrysostom “They send forth their little ones like a flock, and their children dance” (Job 21: 11). “They sing to the tambourine and harp, and rejoice to the sound of the flute” (Job 21: 12). They live well, they and their little children, who multiply and are sent forth like sheep without count; who spend their time joyfully dancing, while their parents play music on several instruments; and are never preoccupied with teaching their children to keep the way of the Lord -- as Abraham did with his children (Genesis 18: 19) -- but only with the enjoyment of temporal pleasures. 1 Homilies on Philemon, 2. 2 Homilies on Ephesians, 8. 9 St. John Chrysostom often warned parents against slothfulness in raising their children, revealed the extent of danger of this very serious sin, which he even calls ‘a murder of children!’ The corruption of children does not come from void, but from the folly that often dwells upon their parents. Being only preoccupied with their earthly interests, while counting everything else as of little value, they become shamefully slothful in raising their children. I can honestly say (and let no one think that my words are spoken in anger), that these parents are actually worse than murderers; who only manage to separate the body from the soul; while these parents, through their slothfulness, end up casting both the bodies and souls of their children in hell. Death, according to the system of nature, is something imperative; but this other destiny could be avoided if the parents are not that slothful. Carnal death could end in a moment with the resurrection; while there is no reward for the lost soul that would never enjoy resurrection, but go through everlasting sufferings. Therefore, it could not be unjust to call these parents murderers of their children, as nothing could be equal to the value of the soul1. St. John Chrysostom The wicked assume that they enjoy life through having a multitude of descendants, disregarding their behavior, their inner life, and their enjoyment of eternal glory. The righteous, on the other hand, feel that they, together with their household, are surrounded by a thin heavenly cloud of saints; have a fellowship with the early fathers, the prophets, the apostles, the martyrs, both those who departed or the ones contemporary to them; and even with the heavenly hosts. … Their life is an incessant heavenly banquet, and an exalted joyful feast! … Their hearts and thoughts turn into spiritual harps, played by the Holy Spirit, that make heaven and the heavenly creatures exult with songs of spiritual joy. “They spend their days in wealth, and in a moment go down to the grave” (Job 21: 13). Despite that, they keep on their successful, and spend their days in prosperity, with no place in them for poverty or need. Yet, as a fruit of their wickedness, they, in a moment, and without prior notice, will go down to the grave. He probably means that, in their death, they may not suffer from serious or painful sickness; As the Psalmist says: “For yet a little while and the wicked shall be no more. Indeed, you will look diligently for his place, but it shall be no more” (Psalm 37: 10); and as said by the wise Solomon: “When the whirlwind passes by, the wicked is no more, But the righteous has an everlasting foundation” (Proverbs 10: 25) Pope Gregory the Great believes that the talk here does not necessarily imply the immediate fall of the wicked, their collapse, and their loss of temporal goods in a moment; but implies that, however long their life may be, what they enjoy is as though for a moment; As their whole life passes by in a moment, to find themselves before the divine Judge, having prepared for themselves a way to the pit; namely to the eternal Hades. Yes, O blessed ‘Job’, Having profusely described their life of pleasure, How would you now proclaim that they, in a moment, would go down to the grave; except because all that long time of their present life would be counted as only a moment, once the end is there. 1 ا رجع مقاله عن "تنشئة الأطفال والمجد الباطل" في كتاب "الحب الأخوي". 10 Pope Gregory the Great 3- THE WICKED SAY AND DO WRONG AGAINST GOODNESS: “Yet they say to God, ‘Depart from us, for we do not desire the knowledge of your ways’” (Job 21: 14). The wicked abuse all what they are given, of riches, authority, or success; and may go even further to challenge God Himself, and to reject His commandment. “They say to God, ‘Depart from us’”; not desiring to be disturbed by being all the time under His eyes; Or to let their fear from Him come in the way of their own thoughts. They feel no need for Him; and reject His knowledge, in which they find no pleasure; as it always tend to rebuke them on their behavior. Concerning this the Lord Christ says: “And this is the condemnation, that the light has come to the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed” (John 3: 19, 20). On the day of the Lord, He will give them their heart desire, saying to them: “Depart from me”, because I do not know you (Matthew 25: 41). Whoever does not bear to see God by faith here in this world, will not be able to see Him on the ultimate day of judgment.. “They shall say to the mountains, ‘Cover us’, and to the hills, ‘Fall on us’”, from the face of the One sitting on the throne (Hosea 10: 8; Luke 23: 30). “They will look on Me whom they have pierced; they will mourn for Him” (Zechariah 12: 10). While the true believer will rejoice with all his being to see the One whom he coveted to encounter face to face (1 Corinthians 13: 12); the wicked, on the other hand, does not bear to stay before God, but his deeds would take him out into the outer darkness. The wicked finds no pleasure in knowing the ways of God; And God, on His part, finds no pleasure in their ways. As the apostle says: “For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6: 14). “They say to God, ‘Depart from us’”. Not even the foolish would dare to utter such words; and yet all the wicked say it to God by their behavior, and not by their words. Those who practice what is not according to the will of the Almighty God, are actually shutting themselves off from Him? As thinking about God’s commandments is entering of man into Him; Opposing His commandments is keeping God away from dwelling in the heart. “For we do not desire the knowledge of Your ways”. They actually do not care to have His knowledge. The Truth says: “As to that servant who knew his master’s will, and did not prepare himself, or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things worthy of stripes, shall be beaten with few” (Luke 12: 46, 47). Some choose not to know what they should do, with the assumption that they would then be beaten less! However, not knowing is something; while choose not to know is something else. Some may want to know, yet they are not able to do; these do not know. But he who intentionally distances his ears away from the voice of the truth, so as not to know, Such a person is not ignorant, but slothful. Now “the Way” of God is peace; humility, and longsuffering; But the wicked do not care for all that, and say: “We do not desire the knowledge of Your ways” (14). 11 They boast in haughtiness in this life; and they are swallowed by their love of honors, until they acquire them, disregarding the ways of God in the thoughts of their hearts. Pope Gregory the Great Whoever sits in the darkness of the night does not go after the sun light as long as he does not see it. But once dawn comes, and the splendor of the sun shines on him, he would right away go after it. St. John Chrysostom “For now we see in a mirror, dimly, but then face to face” (1 Corinthians 13: 12). That is how the angels see, those who are called ‘our angels’, meaning, that once we are saved from the power of the darkness, have the advance payment of the Spirit, and get into the kingdom of Christ, we shall then be referred to the angels1. St. Augustine “Who is the Almighty that we should serve Him? And what profit do we have if we pray to Him?” (Job 21: 15). In an unbefitting dare, they protest against Him, saying what Pharaoh once did: “Who is the Lord that I should heed Him?” (Exodus 5: 2). In God they see an unknown character, to whom some refer power; while, according to them, he profit them nothing; that is why they do not want to have anything to do with Him. Looking at worship as a heavy burden, or as a kind of hard slavery, they say: “that we should serve Him?” They look at themselves as strong capable masters, who refuse submission; “Why do My people say, ‘We are Lords; We will come no more to You?’” (Jeremiah 2: 31). They say: “It is vain to serve God; what profit is it that we have kept His ordinances?” (Malachi 3: 14). There is no need to resort to God, and there is no profit in praying to Him, It is rather a waste of time and energy! The wicked, although they may realize by their minds the might of God, and may know the possibility of His work in the life of men; Yet, through their enjoyment of, and their preoccupation with carnal pleasures in this world, they suppress their consciences, by claiming that God disregards the needs of humanity, and thus showing Him as though weak and helpless to support them. From another aspect, as the time for them is very precious for the sake of collecting riches and gaining temporal honors; any worship of God would be a waste of time. Beside all that, they keep on murmuring because God often postpones responding to their demands, in order to grant them according to His own divine thought, to acquire Him, as the Grantor of all gifts and goods! As man miserably directs his mind toward carnal pleasures, he does not go deep, and cannot think about the unseen. As it is written: “The fool has said in his heart, ‘There is no God’” (Psalm 14: 1, 53: 1) It often happens that men concentrate their goals on serving their fellow men, which they can see by their material eyes, rather than on serving God whom they cannot see. In all they are doing, they only extend their sight to what their eyes can reach; and being unable to reach God, they either despise serving Him, Or if they happen to start doing that, they become filled with anxiety. But once what is seen is taken away from before them, their material eyes, although still open, yet they cannot see or comprehend they end up losing their feeling of patience, because He who dwells in them has forsaken them, and their bodies 1 City of God, 22:29. 12 became empty The unseen Spirit that used to see through the windows of the body has already departed. That is why, the unseen things, being better than the seen, It is befitting for all men to reach the right decision for their own sake; And by the (ladder) of meditation they should ascend to God, the unseen, yet continuing to be exalted and unrealized. There are some who, although they have no doubt that God is there, and cannot be realized; yet they, instead of seeking Him, they only seek His outer gifts. “What profit do we have if we pray to Him?” During praying, if God Himself is not the Object of our supplication, our minds would be instantly disturbed. … God longs to be Himself more sought than the things He has created; And that we should seek the eternal things and not the temporary ones; according to what is written: “Seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Matthew 6: 33). Pope Gregory the Great “Indeed their prosperity is not in their hand; The counsel of the wicked is far from me” (Job 21: 16). Not believing that what in their hand is a gift from God to them; and thinking that everything they have are their own doing, and the fruit of their labor, cleverness, and planning; they consequently close their hearts against their needy brethren, and count giving, as robbing them of their possessions which they have labored to collect. The rich usually imagine that he is not doing anything wrong, as long as he does not directly rob the poor; Yet his sin lies in not sharing his wealth with them. Keeping all of it to himself, is actually a kind of robbery, because all the riches, being from God, they are equally the possessions of everyone … The proof of this is all around us. Look at the nice fruits incessantly produced by the trees. Look at the abundant crops annually given by the fertile soil. Look at the sweet grapes that unfailingly give us wine to drink. The rich may probably claim that, as long as they possess the land on which all these are produced, everything should be theirs. But as it is God, and no one else, who let the seed grow, mature and produce the fruits; the rich are committed to share the crop of their land with those working them, and with everyone in need1. St. John Chrysostom Leave this same vain spirit to their descendants after them, ‘Job’ proclaims: “The counsel of the wicked is far from me” (Job 21: 16). 4- GOD’S LONGSUUFERING ON THE WICKED: “How often is the lamp of the wicked put out? How often does their destruction come upon them, the sorrows God distributes in His anger?” (Job 21: 17). Having spoken profusely about the success of the wicked in this world, ‘Job’ again wonders, saying: “How often is the lamp of the wicked put out?” Do not you see how, after the lamp keeps on burning, its element is exhausted, and is automatically put out? How often do you see them come to their destruction? Or how often God, in His anger, brings pain on them?; Do not you see how their joy and prosperity rarely go on up to the inevitable end? 1 ترجمة الدكتورة نو ا ر العجمي. 13 While the righteous usually die at the climax of his simplicity, and in complete authority over his will; the wicked, on the other hand, even when he is in the apex of his prosperity, with the fragrance of sweet perfumes coming out of him, his life will eventually ends in the bitterness of his soul; and he departs from this world without taking with him anything of the goods that he enjoyed, but taking only the wages of his evil1. The blessed ‘Job’ answers, saying, ‘Do not assume that, as God’s strokes have not dwelt on you in this world, that you indefinitely, are going to keep on enjoying your pleasures; because “The lamp of the wicked (will be) put out”; Although it may continue shining for a certain time, Yet it bears no everlasting light. And although the world usually favors such people, on account that they are actually fulfilling the will of the ‘prince on this world’ (See John 14: 30). Yet, once the turning moment of events comes, and the sorrows of the wrath of heaven finally dwell; the wicked will be sifted “like straw before the wind”, and the righteous “like wheat”. Listen to the words of the Lord to Peter, saying, “Indeed Satan has asked for you, that he may sift you as wheat, But I have prayed for you , that your faith would not fail” (Luke 22: 31, 32) 2. St. Ambrose The believer treasures the word of God, as the lamp that lightens the way for him, through which he crosses over to the bosom of the Father, to enjoy the glories on an eternal level. The wicked, on the other hand, sees in the riches, the authority, and the enjoyment of carnal pleasures, his lamp that would bring him over, not to the kingdom of light, but that leads him astray, and brings him over to the kingdom of darkness. And according to the apostle Paul, even Satan can appear like an angel of light, in order to deceive the believers, and to take them captives under his authority, to become the children of darkness. Yet the deceits of the devil will never hold fast before the men of faith, but will scatter, and be put out like a lamp! The wicked often assumes that the earthly resources for him are like a great lamp of light; but once destruction dwells upon him, he would lose the riches that he loved more than himself. Pope Gregory the Great “They are like straw before the wind, and like chaff that the storm carries away” (Job 21: 18). ‘Job’ proclaims that his talk about the prosperity of the wicked does not mean that they are actually prospering; as they are “like straw before the wind, and like the chaff that the storm carries away”. They are nothing; they are prone to destruction, which they will face in the climax of their glory and authority. When the wicked is seen in his might, with nothing that can control or oppose his violent works; the weak may think of him as strongly and hopelessly anchored in this world; Yet, once the firm verdict by the divine Judge is issued, “The wicked will be like straw before the wind, and like chaff (or ashes) that the storm carries away”. In the sight of the Almighty God, the wicked is like chaff that may look green for a moment, then would eventually be put aside for eternal combustion, and would be carried away by the storm. About this it is written: “Our God shall come, 1 Duties of the Clergy 1:12:4. 2 St. Ambrose: The Prayer of Job and David, 5: 17, 18. 14 and shall not keep silent; a fire shall devour before Him, and it shall be very tempestuous all around Him” (Psalm 50: 3). Pope Gregory the Great The wind which is indispensable for the fruition of the trees is the same wind that scatters the straw and carries away the chaff What edifies the believer, would destroy the wicked! The wind that refers to the Holy Spirit, by which the birth of the believers, as children of God in the water of Baptism, is realized; and by which they are renewed, to become truly the icon of Christ; is the same fiery Holy spirit, before which the thorns of sin cannot stand, but will be consumed. “They say, ‘God lays up one’s iniquity for his children; Let Him recompense him, that he may know it” (Job 21: 19). Although God sometimes let the wicked succeed; Yet they leave after them, an inheritance of failure for their children; who, together with the wealth, that came as a result of oppression and iniquity, they inherit curse and destruction. To those who probably wonder: What is the guilt of children, to inherit the sorrowful evil after their fathers? We say: 1- God is not unjust to punish the children for the wickedness of their parents. The soul that errs will be the one to die. But God wishes for the repentance of the parents to store for their children the divine righteousness. We should not deny the impact that the life of the parents may have on their children: Some of the wicked had after them, saintly children, whose crowns were counted especially great, having not consummated the evil measures of their parents, but received God as their Father, and walked according to His Holy Spirit. There were, as well, wicked children who came out of saintly parents. Those had the holy life of their parents, a cause fore a greater judgment on them. 2- God may warn the wicked against what would dwell upon their children because of their wickedness; on account of that man, even if he does not seem to care about what would dwell upon him; yet he would strongly grieve for what would dwell upon his children. That warning is meant therefore for the parents to repent for fear of the probable perdition of their children. We know that it is written: “visiting the iniquity of the parents upon the children, and the children’s children to the third and the fourth generation” (Exodus 34: 7); And that it is also written: “What do you mean by repeating this proverb concerning the land of Israel, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge’. As I live, says the Lord God, this proverb shall no more be used by you in Israel. Know that all lives are mine; the life of the parent as well as the life of the child are mine; It is only the person who sins that shall die” (Ezekiel 18: 2-4). These two phrases, despite the difference in meaning between them, yet the listener’s mind should learn how to search carefully for a way of discernment. Having inherited the serious old sin after our early parents; unless we are absolved from it by Baptism, We shall continue to carry them; on account that we are one with them. Anyway, this could also be understood in another way: That he who continues to walk along the way of evil of his father, would also be bound to his sins. But he, who keeps himself away from the evil ways of his father, would not bear the weight of his sins. 15 Therefore a wicked son of a wicked father, would not only be committed to his own sins that he added, but also to those of his father; having, not only practiced his wicked works, which he knows that they offend God; but did not fear to add to them his own wickedness; By which it is well said: “to the third and the fourth generation”; As it is possible, to the third and the fourth generation, for the children who testify to the life of their parents, and follow their lead; to have the wrath extend even to them. Pope Gregory the Great “Let his eyes see his destruction, And let him drink of the wrath of the Almighty” (Job 21: 20). The wicked, having intentionally closed his eyes, so as not to see the grace of God; and having kept his insight not open to His mercies; he filled his cup by his rebellion and disobedience. The wicked oftentimes closes his eyes to what would dwell upon him or upon his children because of his wickedness; but he will surely open them on the day of the Lord, to see his eternal perdition dwelling upon him. He will drink from the wrath of the Almighty, as a portion of his cup, which he filled during the days of his sojourn in the world. If man, during his presence in this life, opens his eyes on his sin, he would not later on “drink of the wrath of the Almighty” (20). But he, who turns his eyes here, away from seeing his iniquity, would not avoid the ultimate judgment. Pope Gregory the Great God, in many ways, calls on us to enjoy the enlightenment by the Holy Spirit, to open our eyes to see the evils that have corrupted our beings; while seeing, at the same time, the exalted work of the Almighty God, to the forgiveness of sins, and the enjoyment of the unity with Him. If we see our perdition while we are still in this world, we would escape to God Himself, who, alone, is capable of keeping us from the eternal wrath. Whereas he who does not intend to realize the truth of his evils, would fill his cup with the divine wrath, to drink from it on the great day of the Lord. “For what does he care about his household after him, when the number of his months is cut off” (Job 21: 21). Although ‘Job’ has spoken in length about the prosperity and success of some wicked; Yet he makes it clear that this success, even if it extends all their days on earth; Yet they would only be counted as few months; After which he, all of a sudden, would open his eyes, to find himself fallen under the divine wrath. In the proverb of the rich man and Lazarus (Luke 16: 25), the Lord Christ revealed to us how the rich man, while in torment in Hades, worried about his household, when he realized that his riches that he enjoyed his whole life on earth, could not cool his tongue; And his grief got doubled when he realized that his own five brothers would follow in his steps. Pope Gregory the Great believes that the wicked, even in the coming world, would not forget his household; The Lord Himself told us about the rich man who lifted up his eyes while in Hades, to ask for the sake of his five brothers (Luke 16: 25- 28). Yet that supplication, being much too late, did not benefit them. Our duty – being bearers of the Lord Jesus – the Source of joy – is to be joyful, and be the cause of joy to our household. As if we rejoice here in our Christ dwelling in us, heaven would rejoice in us, and so would many; to become like members in an 16 almost heavenly family, whose feature is the true joy. Then, even after coming out of this world, we would keep asking for the sake of our households; which we practically notice when we see the saints in paradise asking for the sake of the joy of the whole world through their return to God, and their enjoyment of the divine joy. 5- THE WICKED AND THE DIVINE CARE: “Can anyone teach God knowledge, since He judges those who are on high” (Job 21: 22). No man can realize the knowledge of the divine Judge of heaven and earth; … He who judges the fallen angels and humans on the Day of Judgment; … Whose ordinances are far from being searched, and His ways from being investigated. He alone can decide whether the wicked would succeed here on earth; and whether his success would extend or fail to the end of his days. By His divine wisdom, He would ordain what man cannot realize. Since we are unable to realize God’s knowledge, wisdom, and plans; we then, have no right to judge any man, whether he is righteous or wicked, through the troubles that dwell upon him, or the temporal blessings he enjoys. Instead of judging our brethren, we should rather love them and pray for the sake of their spiritual edification and growth, and for the sake of their repentance; So that God may grant us, together with them, a true repentance, and a true spiritual growth. The ordinances of the Almighty God on us, are both very secret, and are never unjust. But if we lift the (inner) eyes of our minds up to the high places, we would see that we have nothing to complain about, concerning the justice. The Almighty God, discerning the worthiness of the angels, have set some of them to dwell in an eternal light without falling; Whereas He let some others fall, through their own will, from their well-established high positions, to the wrath of eternal judgment …. God does amazing things, beyond our comprehension; and It is obvious that He ordains all what concern us with His perfect knowledge. Pope Gregory the Great “One dies in his full strength, being wholly at ease and secure” (Job 21: 23). God alone is the One who decides whether someone would die while in temporal peace and vain glory, despite being consistent on his sins; while another would die in bitter sufferings, and in misery; when both of them are going to encounter each other in the outer darkness. The wicked may die in the perfection and the fullness of his strength, without sickness or frailty, “wholly at ease and secure”; not fearing death, because he never get to think about it nor anticipate it. The Word of God came to us incarnate, and dwelt among us, to grant us His true peace, and the advance payment of the glory that He has set for us since the foundation of the world; Peace and glory that could fulfill the soul; not like the false peace and the vain glory of the world, that would deceive man just for a moment then go away. Here, it is befitting for us to seek the enlightenment of the Holy Spirit, to be able to discern the kind of peace we are already in; as there are several kinds of peace: a- Peace that deceives the wicked who drink iniquity like water, and foolishly say: ‘As there is neither God nor judgment, “Let us eat and drink, for tomorrow we die”’ (1 Corinthians 15: 32). b- Peace that comes with friendships and fellowships with others; like partaking of their joyful and sorrowful occasions; but not preoccupying ourselves with 17 the salvation of their souls and of ours. This peace is only temporary; on which the Lord Christ says: “Peace I leave with you” (John 14: 27); As though He says: ‘This kind of peace, I will not take away from you, but will leave with you; to be sanctified by My peace that I will grant you’. c- The divine peace promised to us by the Lord Christ: “My peace I give you” (John 14: 27); A divine gift, we enjoy through our fellowship with Him, His dwelling among us, and our perpetual companionship throughout the journey of our life. “I am with you always, even to the end of the age” (Matthew 28; 20). “His pails are full of milk, And the marrow of his bones is moist” (Job 21: 24). This is interpreted by some as “His breasts are full of milk, and his bones are moist with marrow”; And in the interpretation of the Jesuits it came as: “Fat covers his forehead; and moistens his bones”; Meaning that he is in good health, with strong body, has no care for anything but to live a long life with joy and pleasure, and His hopes in this life are broad, until death comes suddenly on him! They probably challenge death within themselves, as though it is far from becoming their portion. Job’s friends look at him as someone who has lost all his riches, honors, and possesses; and counts this as an indication of his evil. They assume that he is going through a great inner need; and is suffering a void that could never be filled. As for him, on the other hand, he sees many wicked who are rich, with temporal authority and honor; Who count their (breasts) as full of milk, like a mother nourishing her suckling infant with the milk of her breast; And their bones as moist with vitality, and would never get dry. These feelings that prevail on such wicked people, originate from their temporary riches and vain honor; until the divine Judge comes, when they will realize that they were in a dream that came to an end. There is a great difference between the (milk) that comes from the temporary riches, and the (bones) filled with power and vitality, because of temporal honors, on the one hand; and the unfeigned (milk) provided by God to His children through His life-giving word, and the strong bones granted by His grace, that will make the believer as steadfast as a rock that no wind of this world would shake; on the other hand. “His body organs will be covered with fat and his bones moist with marrow” (24). As fat comes from excess of food; so is pride that comes from an abundance of goods; both of them would cover the mind with the fat of an abundance of riches; and the spirit with arrogance. There may be some who, although lacking the necessary means to acquire riches in this world, yet they covet them; and seek to be glorified. Despite feeling helpless to get what they covet, on account of the fact that they have neither wealth nor honor to support their wicked lust, yet their inner conscience proclaims their weakness before the divine Judge Notice that, because, for the same reason, the rich rejoices with an arrogant heart, It is well said: “They lie down alike in the dust, and worms cover them” (Job 21: 26). However, the blessed ‘Job’ neither got proud when he had the riches; nor anxiously coveted it when it was taken away from him; Or perished, because of his outer losses. Pope Gregory the Great 18 “Another man dies in the bitterness of his soul, Never having eaten with pleasure” (Job 21: 25). He who dies after passing through bitter sufferings and miserable condition, would encounter with the one who spent the moment of his passing away from this world in temporal riches and glories. No riches, glories, or even sufferings could save the wicked on that day, as long as they did not return to the Lord. God may allow for some wicked to have temporal blessings until their last breath in this world, to motivate them to present a sacrifice of thanksgiving to the Grantor of gifts, to return to Him, and to enjoy a fellowship with Him. He may also allow for some others to suffer, to spare their souls from getting attached to the love of temporal things, and to make them long for crossing over to God, to enjoy the glory He has set for His beloved ones. But unfortunately, there are many who neither benefit from the gifts, nor learn from the sufferings! Temporal blessings would make God’s children offer incessant sacrifices of thanksgiving; and the sufferings would justify them in receiving them as a fellowship of passion together with their Savior. “They lie down alike in the dust, and worms cover them” (Job 21: 26). In the grave, the healthy would encounter with the sick, and the rich with the poor. If a wicked man dies in a palace, and another in a cottage, they would together join the congregation of the dead; and their portion would be the fruit of their wickedness; namely, the worms which would never die, and the fire that would never be put out. As the joy of the wicked would deliver them to woe; And the woe of the righteous would bring them over from grief to joy; It is thus not befitting for the soul to be lifted up by the riches, nor to be disturbed by the poverty. The blessed ‘Job’, in the midst of his material losses, did not receive any harmful thoughts; While those who despised him, while being under the strikes of the rod, he rebuked, saying: “Look, I know your thoughts” (27). How could the outer losses harm the one who did not lose the God he loved inside him?! Pope Gregory the Great 6- THEWICKED AND THE ETERNAL PERDITION: “Look, I know your thoughts and the schemes with which you would wrong me” (Job 21: 27). Once again, ‘Job’ admonishes his friends, saying to them that he knows that they are holding fast to their point of view that tribulations would chase the wicked. He says to his friends: I know you will not accord with me; and I also know your intention toward me. How can I convince you, when you are so prejudiced against me? By listening to their talk, ‘Job’ realized their intentions; and felt that debating with them is futile. “Look, I know your thoughts and the schemes with which you would wrong me” (27). And as it is written: “For what man knows the things of a man except the spirit of the man which is in him?” (1 Corinthians 2: 11) … Yet, the spirit of man would not be known to others, unless it is revealed by words or deeds; as it is also written: “by their fruits you will know them” (Matthew 7: 20). What is inside is revealed by what happens outside; according to Solomon’s words: “As water 19 reflects a face, so a man’s heart reflects the man (or, as it comes in King James’ version 🙁 is reflected to the wise)” (Proverbs 27: 19). Pope Gregory the Great “For you say, ‘Where is the house of the prince? And where is the tent, the dwelling place of the wicked’?” (Job 21: 28). It is as though he says to them: I know you will answer me, saying: ‘Where is the house of the oppressor? Where is the tent of the wicked? And by this you mean me as the oppressor and my children as the wicked’. If we exclude the evil intention of Job’s friends, and their exhaustive attempts to disrupt his person; what they say truly applies to the oppressor and mighty princes who, even if they live their whole life in riches, honor and authority, they will eventually die and return to their dusts. Then, it will be well said: “Where is the house of the prince”, who assumes that the whole world is his well-established house, on which he prevails and control, as though he lives forever, and nobody is capable of driving him out of it, nor of pulling it down?! All along the generations, a multitude of princes, who counted themselves as gods, died, became dust, and their kingdoms were utterly destroyed. In ignorance, they lived in this world, as though in an unstable tent; and behold, their tents are wiped out, and with them their own authority. About the wicked, after they die, it is said: “Where is the tent, the dwelling place of the wicked?” If we look carefully at this, Can you deny that there is recompense by the divine Justice? The heart of the righteous will be overwhelmed with joy; while that of the wicked, by misery. The former, by his own testimony, is innocent of guilt; while the later is guilty. The former is happy with his departure from the world; while the later is sad. Who can vindicate the guilty in the eyes of his own conscience? It is said: “Where is the cover of his tent?”; “His memory will be no more” (See Job 21: 28). The life of the wicked is no more than a dream; even the comfort in which they live here, is but an illusion; they are already in hell; as they go down to Hades while still living1. St. Ambrose The weak covet success in this world; fear the probable strikes; and get offended by the punishment of those they see stricken. Pope Gregory the Great “Have you not asked those who travel the road? And do you not accept their testimony?” (Job 21: 29). “For the wicked are reserved for the day of doom; They shall be brought out on the day of wrath” (Job 21: 30). Because ‘Job’ knows for sure that any debate with those who bear no true and faithful intention, is futile; he seeks from them to ask any impartial person; even to ask those who travel the road! He does not say, ‘Ask the holy ones”, as Eliphaz did (Job 5: 1); the matter does not even need their experience, but is well known to all men: that the wicked would not necessarily meet their recompense here in this world; But it may probably be postponed until the great day of the Lord. “When all the workers of iniquity flourish, It is that they may be destroyed forever” (Psalm 92: 7). By his call to ask those who travel the road, ‘Job’ probably means, to look for anyone who realizes the truth of this temporal life; that it is just a road for passing by; 1 Duties of the Clergy, 1:12:44. 20 he would surely utter the truth in wisdom and honesty; Man’s realization of this fact, would grant him an actual, wise, and true judgment of the temporal life, as well as the coming eternal one. He calls him, “One who travels the road” (29); he who puts in his mind that his present life is just ‘a road’ and not ‘a home’; who counts it a lowly thing to have in his heart to covet such a passing-by state; and who longs, not to continue being preoccupied with such temporary things, but to reach with his heart to the eternal world. Seeking the glory of heavenly meditation, Moses said: “I must turn aside and look at this great sight” (Exodus 3: 3). As unless man draws his feet away from the love of this world, he would not be able to comprehend the exalted things. And supplicating for the grief of his heart, to be taken into consideration, Jeremiah says: “All you who pass by, Behold and see if there is any sorrow like my sorrow, which has been brought on me” (Lamentations 1: 12). As those who pass by through this present life, not as though it is just a road; but consider it their home, would not have the experience to behold and see, with the eyes of the mind, the sorrow of the hearts of the elect; whom the prophet Jeremiah beseech to behold and see his sorrow! Pope Gregory the Great “Who condemns his way to his face? And who repays him for what he has done?” (Job 21: 31). The wicked embraces a kind of dare and might; and does whatever he likes unopposed, with nobody to confront, to rebuke, to punish for his deeds, or to put terror in his heart. Yet it is going to be according to what the wise Solomon says: “The complacency of fools will destroy them” (Proverbs 1: 32); those who count themselves above the law; whom nobody can provoke to repentance, and to return to the true God. Pope Gregory the Great noticed that Job’s talk changed from the plural tense, by which he refers to the human race, who turned to be member's pf the body of the devil; to the singular sense, by which he refers to the devil, being the head of the wicked. The same way the believers are the members of the body of Christ, the Holy Head, the wicked are likewise, the members of the body of the devil, the wicked head. “Who condemns his way to his face? And who repays him for what he has done?” (31). Talking about the wicked as a whole, ‘Job’ abruptly turns his words to the head of all the wicked. At the end of the world, he sees Satan enter into a man, called by the Holy Book ‘the anti-Christ’, and supports him to exalts himself haughtily, by miracles and wonders, to reveal false signs of sanctity, that no man can dare to rebuke him or to “condemn his ways to his face”; except only for Elijah, Enoch, and all the elect, who would have the authority, not by their own power, but by the divine grace, and with God’s help; to despise him, about whom it is said: “Whom the Lord will consume with the breath of His mouth, and destroy with the brightness of His coming” (2 Thessalonians 2: 8). “Who repays him for what he has done?” Who else, indeed, but the Lord who alone will recompense that cursed man for what he has done, by an everlasting judgment? Pope Gregory the Great “Yet he is carried to the grave, And a vigil is kept over the tomb” (Job 21: 32). 21 Although the wicked knows for sure that he is going to die like anybody else; Yet he makes great plans for himself even after his death: He sets a memorial on his tomb, and makes preparations for a great funeral procession! While many wicked preoccupy themselves with temporal honors even after their departure from this world, caring for their dead bodies, for magnificent graves, and for an elaborate vigil in their memory; The righteous, on the other hand, are only preoccupied with setting forth to meet Christ, the heavenly Groom; which, for them, is far better than anything else that may seem of value! “He is carried to the grave; and a vigil is kept over (a heap of dead bodies)” (32). In the world, there is a scarcity of good people and a multitude of the wicked; described well as: “a heap of dead bodies”. “For wide is the gate, and broad is the way that leads to destruction, and there are many who go in by it” (Matthew 7: 13). Satan keeps a vigil over a heap of dead bodies, through practicing the deceits of his evil in the hearts of the children of perdition. Pope Gregory the Great “The clods of the valley shall be sweet for him; everyone shall follow him, as countless have gone before him” (Job 21: 33). Referring to the representative of Satan; the evil anti-Christ who sets himself as god in the temple of the Lord, ‘Job’ sees him only as just a dead man who turns into dust and ashes. By saying: “The clods of the valley shall be sweet for him”, ‘Job’ considers that, as far as the anti-Christ is concerned, having forced himself on the divine glory; counted himself as eternal; persecuted and rebelled against the church of the Lord Christ, his death and his return to the dust would be better for him than his life! He also probably refers to how the wicked prepares everything concerning embalming his body, and pouring perfumes over his corpse, although he is of no more value than the clods of the valley in which he is buried! To how he learns no lesson from death; And to how he does not take into consideration, that he would not be the only one to confront death; countless have preceded him, and countless will follow! All with no exception will die! All men follow him, And a countless throng goes before him (job 21:33) In this place, the word "person" means a taste of things human… The old enemy enters the human loss; pull each body who find them under the luminous of his dominion. Pope Gregory the Great “How then can you comfort me with empty words, since falsehood remains in your answers?” (Job 21: 34). Again ‘Job’ goes back to the plural tense; to say that what would dwell upon the wicked of destruction and perdition, would not relieve them of the judgment; and that claiming their intention to comfort those who suffer, is vain! ‘Job’ rejects their debate and their proofs, that originate from unfaithful hearts, and bear the spirit of betrayal to friendship; and refuses their claims as vain that concentrate on his repentance, as a way to enjoy a probable return to the state of prosperity that he had before the tribulations dwelt upon him. There is no place for the comfort which originates from hearts that bear no love. Pope Gregory the Great believes that the debates of those friends have caused him more pain; and, instead of bandaging his wounds, they increased their inflammation. On one aspect, the righteous man suffered; not on account of their 22 accusations, but rather because of their lack of loyalty, unfaithfulness, and betrayal of the old friendship, that used to be between them. He felt more bitterness, because he loves the truth, and longs for the salvation of everyone. The smell of the sin of death that comes out of their depths makes his soul moan over their perdition. “How then can you comfort me, When your responses show as being against the truth?” (34). Job’s friends, accordingly, could not comfort him. By calling him a hypocrite or wicked, they commit the sin of lying; besides adding to the troubles and wounds of that righteous man. The minds of holy men, being submitted to the truth, suffer because of the deceit of others. Being strongly convinced of the seriousness of the crime of vanity, they hate, not only to do it themselves, but also to see it done by others. Pope Gregory the Great 23 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 21 MY SOUL TREMBLES FOR THE PERDITION OF THE WICKED There are many who are preoccupied with wondering: Why does God let the wicked prosper in their ways? As for me, what preoccupies me more is their eternity! Yes, the wicked may prosper and flourish! They may enjoy having positions of power! That makes them feel as though secure! That they are above the law! And that everything around them grant them comfort and peace! My soul grieves, not because of their success; But because they despise the longsuffering of God; Because they count serving Him a waste of their time and energy; and, Because they assume that their life is not in the hands of the Almighty! I expect their lamp to be put out all of a sudden. My heart moans; seeing them like straw before the wind! And like chaff before the storm! When their life comes to an end, like a passing moment; Their tents will utterly collapse. I wonder how they will stand before the throne of judgment! How miserable they will be; having lost the glory! How they will ask the mountains to fall over them; And the hills to cover them! Together with the prophet Jeremiah, I cry out, saying: “My heart is faint in me” “Wax is dissolved in me’ “My evil only gives me a temporary pleasure, followed by destruction of my whole being”
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