‘JOB’ CONFIRMS HIS INNOCENCE Having responded to Bildad in the last Chapter telling him that he has not provided anything of benefit for him, and that he deviated from the main issue under discussion, to speak about the greatness of God, and how man is unable to justify himself before him; ‘Job’ came with stronger, and more eloquent evidences. It seems that his three friends, having become weary of talking, they let him talk as much as he wants to. They put their weapons aside as though they got out of the battle; either because they were convinced that ‘Job’ is right, Or because they despaired of presenting further evidences that he is wicked. It was expected of Zophar to start the third round of debates; But having kept silent, ‘Job’ set forth talking, to confirm again his innocence (1 – 6), and to deny the charges that his three friends presented against him, both by hinting and by talking openly. But now, he vows by God who “has taken away his justice”; then talked about the end of the wicked (7 – 23). Now, with no warning, ‘Job’ appears as a zealous believer in what his friends embraced; namely, that wickedness is the cause of tribulations! And that the hypocrite will finally realize that he is deceived; As he finds out that God will ultimately take his soul away, he would have no more hope, his prayer would not be answered, and anguish would certainly dwell upon him. Concerning the wicked, although he conformed with his friends’ point of view, that God will bring them into account; Yet he differed in believing that His punishment would not necessarily be prompt, but may be delayed a little while, before destruction chases them together with their children. 1- ‘Job’ proves his integrity 1 - 2 2- “Job’ is horrified of being accused of hypocrisy 7 - 10 3- Punishing the wicked in spite of their success 11 - 23 1- ‘JOB’ PROVES HIS INTEGRITY: “Moreover ‘Job’ continued his discourse, and said: ‘As God lives, who has denied me justice And the Almighty who has made my soul bitter…’” (Job 27: 1, 2) Now ‘Job’ talks with authority as though he has overcome his opponents; and ends the debate by an oath: “As God lives”, as “An oath for confirmation is an end of all disputes” (Hebrew 6: 16); ‘Job’ vows to confirm his integrity, and to proclaim his innocence of the charges presented against him. He vows by the living God, the only Judge with absolute authority, who, being aware of the heart depths, and the inner thoughts, His judgment is true and sound. “Who has denied me justice”; namely, refused to back him up in the debate, to reveal his innocence, and to defend him; Something on which Eliphaz has previously rebuked him (Job 24: 5); As God is Just in all His ways, and would never deny justice to anyone. “And the Almighty who has made my soul bitter”. There is no doubt that ‘Job’ knows for sure that the Almighty is as both Compassionate and Wise; Namely that, together with His might, He has compassionate fatherhood, and wisely chooses the fitting time to reveal the innocence of His believers, and to comfort them. Yet ‘Job’ uttered this in his moments of weakness. It could not be God who makes our souls bitter; but it is our lack of patience, and our inability to conceive God’s love and wisdom, that bring bitterness on us. If the devil would not stop intending by his wicked will to destroy men, seeking to tempt them unjustly and oppressively, Yet God, by His good will, allows for men to be so tempted, for the sake of their justification, purification, spiritual growth, and their enjoyment of glory. Therefore the believer, who is sure of God’s care for him, when tempted, should count it through an allowance of God for his edification. “As God lives, who denies me my right and the Almighty who brings bitterness to my soul” (2). By these same words, ‘Job’ provides us with a portrait of the church under affliction, surrounded by the daring of non-believers, and thrown around by the bitterness of the persecutors. The church is tempted by her adversaries either by words or by the sword. Now the church by her great strife, seeks to acquire wisdom and perseverance: To practice wisdom when tempted by words; And to practice perseverance when tempted by the sword. Anyway, he is now speaking about the persecution, not by the sword, but by vain words. We know that some, either deny the existence of God altogether, or, although they believe in Him, yet they count him not caring for the affairs of men. About the former, David says: “The fool says in his heart, ‘There is no God” (Psalm 14: 1); and about the later, he says: “They say,” ‘The Lord does not see’, ‘The God of Jacob does not perceive” (Psalm 94: 7). Thus, ‘Job’, who bore a symbol of the holy church, amid the bitterness of his grief, responds to these two groups: He proclaims that God exists, by saying: “As God lives”; and tells us as well that He cares for the mortals, by adding: “Who denies my right, and brings bitterness to my soul”; and testifying that the evils he is going through, are not haphazard, but are allowed by God, by whose command everything happen. By that he refers his bitterness to his tempter, and not to his Creator. Although the will of Satan is evil, Yet God, with His power, justly allows it. On his part, Satan seeks to tempt man, oppressively and without care; Yet, God allows for those intended to be tempted, to be tempted only justly. Pope Gregory the Great We should know that all men are tempted for one of three reasons” a- Mostly, for the sake of testing (or justifying) them. b- Sometimes, for the sake of reforming them. c- Sometimes, as punishment because of their sins. d- Sometimes, simply for the sake of revealing God’s glory and works e- There are other punishments that dwell upon those who have gone too far in the bonds of evil in their life. 1- For testing (or justifying) them: As we read about the blessed Abraham and ‘Job’, and many saints who endure temptations without count. 2- For reforming them: When God chastens His righteous for the sake of simple (involuntary) sins or faults, to exalt them to a higher degree of purity, and to purify them from unclean thoughts; according to the words: “Many are the afflictions of the righteous” (Psalm 34: 19); “My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him, For whom the Lord loves He chastens, And scourges every son whom He receives. If you endure chastening, God deals with you as with sons; For what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Hebrew 12: 5-8); In the book of Revelation we read: “As many as I love, I rebuke and chasten” (Revelation 3: 19); In a prayer for the sake of purification, David says: “Examine me, O Lord, and prove me; Try my mind and my heart” (Psalm 26: 2); knowing the value of temptations, the prophet says: “O Lord, Correct me, but with justice, Not in Your anger” (Jeremiah 10: 24); And: “O Lord, I praise You; Though You were angry with me, Your anger is turned away, and You comfort me” (Isaiah 12: 1). 3- As punishment because of their sins: Like when God threatened to send pestilences upon the children of Israel because of their Sins: “… I will send against them the teeth of beasts, with the poison of serpents of the dust (Deuteronomy 32: 24);”Many sorrows shall be to the wicked” (Psalm 32: 10): And in the gospel, the Lord says to the man He just healed: “See, You have been made well, Sin no more, lest a worse thing come upon you” (John 5: 14). 4- For the sake of revealing God’s glory and works: Like what came in the gospel: “Neither this man nor his parents sinned, but that the works of God should be revealed in him” (John 9: 3); And: “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it” (Jon 11: 4). 5- As punishment for those who have gone too far in the bonds of evil in their life: Like what we read about how Dathan, Abiram, and Korah, were punished And those about whom the apostle says: “God gave them up to vile passion”, and “gave them over to a debased mind” (Romans 1: 26, 28). These are considered the most bitter of all punishments, being found unworthy of being healed by the visitation of God, the Grantor of life; “having given themselves over to licentiousness, to work all uncleanness with greediness” (Ephesians 4: 19); And because of the hardness of their hearts, and of going far in their practice of evil habits, they had to be punished in this world without purification, to be rebuked by the holy word uttered on the tongue of the prophet:“I overthrew some of you, As God overthrew Sodom and Gomorrah, And you were like a firebrand plucked from the burning; Yet you have not returned to Me” (Amos 4: 11). And Jeremiah says: “I will bereave them of children; I will destroy My people, since they do not return from their ways” (Jeremiah 15: 7); “You have stricken them, but they have not grieved; You have consumed them, but they have refused to receive correction. They have made their faces harder than rock. They have refused to return” (Jeremiah 5: 3). And believing that all the remedies in this life failed to heal them, the prophet proclaims that he despaired of their life, saying: “The bellows blow fiercely, The lead is consumed by fire; The smelter refines in vain, For the wicked are not drawn off; People will call them rejected silver, Because the Lord has rejected them” (Jeremiah 6: 29, 30). God mourns them, because He intended for them to be purified by fire; but having hardened their hearts in their sins, they got no benefit; He mourns them in the person of Jerusalem that was covered with rust, saying to His prophet Ezekiel: “Set the pot empty on the coals, that it may become hot and its bronze may burn, that its filthiness may be melted in it, that its scum may be consumed. She has wearied herself with lies, And her great scum has not gone from her. Let her scum be in the fire! In your filthiness is lewdness. Because I have purged you, and you were not purged, You will not be purged of your filthiness anymore” (Ezekiel 24: 11-13). He is like a clever Physician who has used every way of healing; and as there was nothing left to be used He says: “I will lay to rest My fury toward you, And My jealousy shall depart from you. I will be quiet, and be angry no more” (Ezekiel 16: 42) 1. Father Theodore When God intends to give man conquest and greatness, He delivers him first to evil (temptations) to be tested; Then He would reveal to the world his beauty by the goodness He does for him. When God intended to do that to Joseph, He first allowed for him to be caught by his brothers, insulted, ridiculed; stripped his clothes, cast in a well, cut off every hope, then sold to a caravan of merchants, who in turn sold that beautiful sun of the free, who did nothing wrong, as a slave! No one would ever imagine that all those evil deeds, would ultimately turn to his own good. But God, who knew beforehand what He intended to do, did not show him any compassion while he was going through those tribulations; After which, He let his beauty shine like the sun, revealed his truth like gold, scattered all his anguishes as smoke, made him ride the chariot as a king, And gave him all the greatness prepared for him; He humiliated him to raise him high2! St. (Mar) Jacob El-Serougi “As long as my breath is in me, and the (Spirit) of God in my nostrils …” (Job 27: 3) In the name of every believer, serious in his spiritual life, ‘Job’ proclaims the true zeal to live a holy life, to reject every sin, and as long as there is a breath of life in him, never to utter an unfitting word. Realizing that, as long as his life is nothing but swift breaths; namely, just moments, he is committed to stay faithful up to his last breath. From another aspect, ‘Job’ realizes that the breath of life is a gift from God, who breathed it in his father Adam, Therefore, As it is God who grants all life, soul, and every thing (17: 25), It would be fitting for man to glorify Him as long as he has a breath of life. Attached to the expression of St. Ambrose Job "puff of God in my nose," saying that he did not mean physical nose, but a man's nose internal Itensm smell of eternal life3. There is no doubt that by “The Spirit of God in my nostrils”, he means the nostrils of the inner man, by which he smells the sweet fragrance of the eternal life, and the dew of the heavenly ointment, as a sense of a double nature4. St. Ambrose The Holy Spirit of God, which renews our inner man, would draw our whole being to enjoy the heavenly God, to rejoice in His heavenly divine fragrance. God smells in His beloved children, a pleasing odor (Genesis 8: 21); like what happened after the great flood when Noah offered a sacrifice to God. And as the Lord Christ sings to His bride (the human soul or the church), saying: “The fragrance of your breath is like apples” (Songs 7: 8); we, in turn breathe in our Christ the fragrance of the eternal life. The Spirit of God could never dwell in someone who walks according to carnal things1. 1 Cassian: Conferences,6:11. 2الرسالة الثانیة والثلاثون. 3 The Holy Spirit, 2:7: 67. 4Of the Holy Spirit, Book 2:7:67. Father Ambroseaster “My lips will not speak wickedness, Nor my tongue utter deceit” (Job 27: 4) Pope Gregory the Great has an amazing commentary on this phrase; saying that “Job’ does not say: ‘I will not think wickedness’, but says “My lips will not speak wickedness”; as speaking wickedness is less serious than thinking it. Oftentimes, unfitting words unwillingly get out of our lips; but, as far as our thoughts are concerned, they are mostly the object of evil and wicked preoccupation. ‘Job’ pledges that his lips would never speak a wicked word, nor his tongue would utter deceit; that he would always utter the truth, even if it involves a judgment against himself; and that he would never cover up a sin in his life by a word of deceit; namely, that hypocrisy would have no place in his life or his words. There is a great difference between the term ‘speak’ and the terms ‘think or meditate’. Sometimes thinking vanity is worse than uttering it. In most cases, when someone speaks, fault may happen unwillingly; whereas thinking, on the other hand, bears a deadly evil. Pope Gregory the Great “Far be it from me that I should say you are right; Till I die I will not put away my integrity from me” (Job 27: 5) ‘Job’ was not ready to flatter his friends by a word of deceit, in order to gain their favor at the expense of the purity of his heart; He utters only what he embraces inside it. The apostle says: “For we are confident that we have a good conscience, in all things desiring to live honorably” (Hebrew 13; 18). The prophet Ezekiel attacked the false prophets, because, for the sake of material or social benefit, they used to flatter the wicked, saying: “Peace! When there is no peace” (Ezekiel 13: 10); or as the prophet Isaiah says: “They spoke to us smooth things” (Isaiah 30: 10). Having put his death before his eyes It was not possible for ‘Job’ to flatter his friends by justifying their faults; and, whatever the cost is, he would is not intending to depart from this world, having lost his innocence. He would lose his innocence if he counts the wicked as good, as testified by Solomon, saying: “He who justifies the wicked and he who condemns the just, both of them alike are abomination to the Lord” (Proverbs 17: 15). As there are people who glorify the evil deeds of men, that they should rebuke; according to the words of the prophet, against those who, in order to win the favor of men, sew cushions under elbows, and place pillows under every reclining head (See Ezekiel 13: 18). Pope Gregory the Great ‘Job’ would rather die holding fast to his integrity, than flatter the wicked, As, according to the prophet: “Woe to those who call evil good, and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet, and sweet for bitter” (Isaiah 5: 20). “My righteousness I hold fast, and will not let it go; My heart shall not reproach me as long as I live” (Job 27: 6) ‘Job’ confirms to his friends that their bitter criticism against him will not shake his depths; As he knows for sure what is in his heart of love for God, and firm zeal for practicing what is good; And that no one can take away from him his inner joy for this 1 Commentary on Rom 8:9. kind of life. Despite their reproach, he will never allow his heart to reproach him. He is not preoccupied with the criticism of men against him, as much as with the purity of his own heart. When David did wrong, his heart stroke him, and said: “I have sinned greatly in what I have done; But now , I pray, O Lord, take away the iniquity of Your servant, for I have done very foolishly” (2 Samuel 24: 10). What complains against us is our heart in which the Holy Spirit of God works, reproaching us on iniquity. “I shall never let go my righteousness to which I started to hold fast” (6). “My heart shall not reproach me as long as I live” (6). Someone may wonder: How could he proclaim that his heart will never reproach him, when he has previously accused himself, saying: “Have I sinned? What have I done to You, O Watcher of men?” (Job 7; 20); and confirmed it by saying: “If I justify myself, my own mouth would condemn me!” (Job 9: 20)?! We should know that there are sins that the righteous can avoid; while there are other sins, that even the righteous cannot avoid. Where could ever be a heart of man, bound to the corrupt body that would not slide to a thought inclining to evil, even if he does not hasten to fall into the pit of approving it? Yet, although the mere evil thinking is a sin, yet through resisting it, the soul is liberated from confusion. Therefore even though the righteous may be free of practicing evil, Yet he, sometimes fall into evil thinking. Pope Gregory the Great Although God’s ministers and friends keep themselves away of the sins that are for death, and practice several good works, Yet we can not expect that they would be completely free of little sins. God would never lie when He says on the tongue of ‘Job’: “No infant of one day of age on this earth would be without sin” (Job 14: 4-5 LXX). Beside what the blessed John the Evangelist, who is not less worthy than ‘Job’ says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1: 8); And in someplace else we read: “A righteous man may fall seven times and rise again” (Proverbs 24: 16) 1. Father Caesarius, Bishop of Arl 2- ‘JOB’ IS HORRIFIED OF BEING ACCUSED OF HYPOCRISY: “May my enemy be like the wicked, And he who rises up against me like the unrighteous” (Job 27: 7) Shocked for being accused of being wicked, worthy of punishment more severe than what has actually dwelt upon him, and that he should expect an utter perdition, ‘Job’ tries to confirm to his friends that he is not as wicked as they portray him; and says to them that he is far from receiving any evil way, or finding any pleasure in it; to the extent that, he would wish for his worst enemy to be wicked, as this is the worst thing to be. This does not mean that ‘Job’ has enemies whom he hates, and that he so wishes for them, But it is a form of speech to reveal how much he detests wickedness; The same way the prophet Daniel said to king Nebuchadnezzar: “May the dream concern those who hate you” (Daniel 4: 19). It is as though ‘Job’ says that he would rather be poor, a despised slave, or bereaved of his children, than to be a sinner; The Lord Christ says: “Most assuredly, I say 1 Sermons, 91:4. to you, Whoever commits sin is a slave of sin” (John 8: 34); The apostle Paul says: “Sin might become exceedingly sinful” (Romans 7: 13); And the apostle John says: “Everyone who commits sin is guilty of lawlessness; Sin is lawlessness” (1 John 3: 4). And, “He who sins is of the devil, for the devil has sinned from the beginning. For this purpose, the Son of God was manifested , that He might destroy the works of the devil” (1 John 3: 8). “May my enemy be like the wicked”. Sometimes the word ‘like’ comes, not to simulate, but to portray an actual fact; as for example, saying: “And the word became flesh and lived among us, and we have seen His glory, the glory (like) that of a father’s only son” (John 1; 14), Here the word (like) comes to confirm and not to simulate. Pope Gregory the Great Although sins harm the soul in a way worse than that done by worms to the body, Yet we do not conceive the extent of their corruption, and do not feel the necessity of purifying ourselves of them. We are like a drunkard who cannot realize how detestable wine tastes, which someone reasonable can easily do. It is the same way with sins; whoever lives honorably, can easily discern between mire and corruption; while he, who lives in wickedness, is like a drunkard who cannot realize that he is really sick. The worst thing about sin, is that it deprives those who fall into it of the ability to realize the extent of their actual condition; They are as though lying in mire, and imagining that they are lying in perfumes, and therefore have no intention of setting themselves free; Boasting that the worms devouring their flesh are precious jewels, they have no intention to have them killed, but rather to have them fed and nourished, until they bring them over to the worms in the coming life1. St. John Chrysostom “For what is the hope of the godless when God cuts them off, when God takes away their lives?” (Job 27: 8) Or, as it came in King James’ version: “For what is the hope of the hypocrite, though he may gain much, If God takes away his life?” The wicked, and in particular the hypocrite, lives without hope, as he is destined for eternal perdition. Having been accused by his friends of being a hypocrite, ‘Job’ confirms to them that he is not foolish enough to practice hypocrisy that would destroy hope; As, even, if hypocrisy offers a temporal gain, like being commended by people, or getting temporal wealth, it would only be a temporary deceit, to be exposed, once the soul of the hypocrite is taken away, and all what is in his heart is revealed. The Psalmist says about the hypocrite: “For when he dies he shall carry nothing away; His glory shall not descend after him” (Psalm 49: 17); And Ben-Sirach says: “Do not be a hypocrite before others, And keep watch over your lips” (Sirach 1: 37). “As what is the hope of the hypocrite, if he is taken over by greed, and his soul is not freed by God?” (8). the hypocrite, called a ‘simulator’ in Latin, has no other goal but to show off. Father Gregory the Great Hypocrisy is hated by God, detested by men; brings no reward or benefit for the salvation of the soul; But would rather be the cause of its perdition. 1Homilies on Rom., 40. If hypocrisy is not exposed for sometime, that would be only temporary, then everything would be revealed, bringing woe over man; The same way when an ugly woman takes off her outer make-up, and the ugliness of her real face is seen by everyone!. Hypocrisy is alien to the saints; as nothing of what we do or say would escape the eyes of the Holy Trinity; “Nothing hidden would not be proclaimed and known” on the great day of judgment. As hypocrisy is both troublesome and without benefit; It is befitting for us to be justified as true worshippers, who minister to God with open and honest countenances1. St. Cyril the Great “Will God hear his cry when trouble comes upon him?” (Job 27: 9) The prayer of the hypocrite would not be heard; when trouble comes upon him, he would cry out in vain; God would never listen to the cries of the hypocrite until he forsakes his hypocrisy, offer repentance, and return to Him. God says to the prophet Isaiah: “Trembling has seized the hypocrite” (Isaiah 33: 14); It is written: “If I regard iniquity in my heart, The Lord will not hear” (Psalm 66: 18); and, “One who turns away his ear from hearing the law, Even his prayer shall be an abomination” (Proverbs 28: 9). On the day of the Lord, the wicked will cry out, and He will not hear them; He says: “Because I have called and you refused, I have stretched out my hand and no one regarded, Because you disdained all my counsel, and would have none of my reproof” (Proverbs 1: 24, 25). How miserable is the hypocrite! He will never experience God’s peace and comfort, and would never enjoy the Almighty; because he is only interested in the riches of this world, in its temporary glories, and in the pleasures and lusts of the body. He does not know how to call God; because in the time of prosperity, he is preoccupied with what he has, and despises the spiritual worship; And in the time of affliction, he murmurs and blasphemes against God. He does not know how to call God, because He has no place in his heart; God does not dwell together with hypocrisy, Nor Truth, together with deceit. The hypocrite may believe that God exists, that He is the Almighty, and that He should be worshipped; Yet practically, he has no place for Him in his depths. He assumes that his own real might is in what he gains of temporal things, and leans upon his possessions, authority, friends, and not upon the Almighty God! The goal of the church is to present the Lord Christ to the world, to tell everyone about the Father, And to proclaim His mighty plan for the salvation of humanity. Experiencing the fellowship with her Groom, the Lord Jesus, called ‘the Hand of God’, the church tastes the sweetness of the secrets of God, and experience His power and might, and calls upon every one to share with her this joyful experience. “Will God hear his cry, when trouble comes upon him? Will he delight himself in the Almighty2?” (9). God will not hear his cry in his time of trouble; because in the time of peace he did not listen to the Lord who cries in His commandments. It is written: “One who turns away his ear from hearing the law, even his prayer will be an abomination” (Proverbs 28: 9). 1 In Luc Ser 86. 2التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. The prophet says: “seek the Lord while He may be found, Call upon Him while He is near” (Isaiah 55: 6). Now God, though near, could not be seen; whereas later on, He will be seen and will not be near. As He has not appeared yet for judgment, If He is sought He will be there; but when He appears for judgment in an amazing way, He will be seen, but He will not be there. Solomon describing how wisdom embraces with sweetness, and judges with awe, says: “Wisdom calls aloud outside; She raises her voice in the open squares” (Proverbs 1: 20). Pope Gregory the Great The Lord Christ admonishes us on the secret prayer, in order to keep us from the hypocrisy that corrupts the prayer and makes it unheard. The Savior teaches us, saying: “When you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; And your Father who sees in secret will reward you openly” (Matthew 6: 6) My beloved brethren, why does our Savior instruct us, saying: “Pray to your Father with your heart in the secret place, and where the door is closed?” I shall try to explain this as much as I can. What is the door that you should close, but your mouth? It is the door of the temple where Christ lives; according to the words of the apostle: “Do not you know that you are the temple of God?” (1 Corinthians 3: 16). In order for God to enter into that dwelling place of your inner man, it has to be cleaned of everything filthy, while its door, namely, your mouth is closed1. St. Aphrahat Because God, Himself, is unseen, He wants your prayer likewise to be unseen2. Before anything else, we should observe the evangelic commandment that commands us to enter into our secret place, to close our door, and to pray to our Father. This could be realized as follows: We enter into our secret place, when we take away from our hearts all the disturbing thoughts, and the vain interests, Then enter into a secret and closed talk between us and God. We pray with closed doors, when we pray with closed lips, quietly and in complete silence. to Him who demands the hearts and not the words. We pray in a secret place, when we keep our supplications that come from our hearts and flaring minds, under cover; reveal them only to God, so that the adversary hosts (the demons) would not be aware of them. We should pray in complete silence; not only to avoid disturbing those praying near us by our whispers or loud words, But also to conceal our supplications from the adversaries who keep watching us, especially in the time of prayers; By this we consummate the commandment, saying: “Guard the doors of your mouth (even) from her who lies in your bosom” (Micah 7: 5) 3. Father Isaac “Will he delight himself in the Almighty? Will he always call on God?” (Job 27: 10) 1Demonstrations, 4:10 (Of Prayer). 2 In Matt., hom., 19:4. 3 Cassian: Conferences, 9:35. Some1 believe that here, he means to say; what hope would the wicked or the hypocrite have, even if they get all the riches desired by their hearts? Will God hear their cries the moment they are in anguish2? 3- PUNISHING THE WICKED IN SPITE OF THEIR SUCCESS: “I will teach you about the hand of God; what is with the Almighty, I will not conceal” (Job 27: 11) Here, ‘Job’ confirms that his knowledge of the divine secrets that he has got, are as though from the hand of God; which he will not hesitate to proclaim. In this, he is a symbol of the holy church that was given the Truth from the Lord Christ, being He the Truth; who came to tell us about the Father. Symbolizing the persecuted church, ‘Job’, in her name, proclaims her mission; namely, to teach people by the hand of God; namely, by the hand of Jesus Christ; As the hand of God refers to the Son Word; And the finger of God refers to the Holy Spirit. St. Clement of Alexandria often refers to the Lord Christ, as the Teacher, or a Guardian -- ‘the Paedagogus’. He used to discern between the divine Logos, as a Guide – ‘Protrepikos’, and a Guardian – ‘Paedogogus’, and a Teacher – ‘a Didaskelos3’. He is the Guide when He calls people to salvation; and He is a Guardian when He incites the believers toward a better life, and heals their sufferings, through practicing His spiritual work in them; And He, Himself, is the Teacher, who teaches and explains the basic knowledge, and interprets the symbolic utterances. The words of St. Clement of Alexandria are: [The divine Logos – is called, ‘A Guide’ when He calls upon humanity for salvation But when He acts as a Physician, He is called ‘A Guardian’ As the sick soul needs a Physician or a Guardian to heal her of her sufferings. Then it needs ‘A Teacher’ to give her the conception. Thus, intending for us to have salvation, step by step, He follows an excellent scheme: Starting by guiding, then reforming, then teaching4]. There is no knowledge without faith; and there is no faith without knowledge The Son is the true Teacher about the Father. We believe in the Son in order to know the Father, with who is also the Son. Again, In order to know the Father, we have to believe in the Son, the Son of the Father. Knowing both the Father and the Son, in the true Gnostic way, is nothing but reaching the Truth through the truth Indeed, few are they who believe and know5. St. Clement of Alexandria The blessed ‘Job’ talks here about something that concerns us. The holy church in her teaching, presents the truth to us to know, and hides no part of it. Because “the hand of God” is the name of the Son, as all things were made through Him (John 1:3), the church confirms that by the hand of God, she teaches those whom she sees persistent on their ignorance through holding fast to their self-wisdom. It is as though she says: On my own, I know nothing; the truth I apprehend is through the generosity of the Truth. 1 Cf. Barnes’ notes on this verse. 2 Cf. Matthew Henry Commentary. 3Osborn : The Philosophy of Clement of Alexandria, Cambridge 1957, p 5. 4 Paedagogus 1: 1. 5 Strom 5: 1. Pope Gregory the Great “All of you have seen it yourselves; why then have you become altogether vain?” (Job 27: 12) Here, he rebukes those who, although knowledgeable, yet they do nothing, which is a sin according to the apostle (James 4: 17). What have they got against ‘Job’? His soul is utterly embittered by their vain accusations, which add to his anguish a lot worse. Yet, despite all that, he does not blaspheme against God, nor refers oppression to Him. In the bitterness of his soul, he seeks to stand before God for trial; with confidence that, being Just and Loving, He will surely vindicate him. In admonishment he says to them: Why do you utter vain? Why do you search elaborately for my faults? Why do not you judge me by the situation I am going through? Why do not you apprehend what is behind my words of a living faith in the Almighty God? “This is the portion of a wicked man with God, And the heritage of the oppressors from the Almighty” (Job 27: 13) He says to them: ‘Why do you utter vain against me? If I am suffering from tribulations and calamities, Looking at the portion of the wicked and the heritage of the oppressors in this world, You would realize that although many of them are prosperous, of authority, and rich …; Yet all that would be for a limited time, after which everything would completely collapse, If not in this world, It would be in the coming one. Seeing that not all the righteous are prosperous, and not all the wicked are in anguish, You should not hasten to judge me. “If his children are multiplied, it is for the sword; and his offspring shall not be satisfied with bread” (Job 27: 14) The descendants of the wicked would suffer hunger, and would not get satisfied even with the necessary bread “They eat, but not have enough” (Haggai 1: 6). It would also mean that they would lack the taste of the heavenly bread, the word of God that fulfills the soul; They would fall under a famine for the word of God; according to the words of the prophet, saying: “Behold, the days are coming”, says the Lord God, ‘That ,I will send a famine on the land, Not a famine of bread, Nor a thirst for water, but of hearing the words of the Lord” (Amos 8: 11). “Those who survive him, the pestilence buries, and their widows make no lamentation” (Job 27: 15) His seed would be a burden on the society; Even in their death, they will not be honored, but, according to the prophet, “They shall be buried with the burial of a donkey” (Jeremiah 22: 19); their widows would make no lamentation, counting their death as a profit for them. ‘Job’ here, describes the miserable portion of the wicked; although they may have many children; Yet, lacking the good seed, and the appreciated good works, they are counted as childless. As it is not the descendants left back on earth, but those in heaven, such people are counted as lacking the real heritage, and death would be their end. In spite of their great riches, they beg; when they die, they find no rest, and no one would show compassion on their widows1. 1 The Prayer of Job and David. (Frs. of the Church vol. 65, p. 366). St. Ambrose “Though he heaps up silver like dust, and piles up clothing like clay …” (Job 27: 16) Silver and gold for the wicked would be like dust, And clothing would be like clay; Their treasures would be a burden upon them. As silver in the Holy Book often refers to the word of God, The wicked, even if they acquire the Holy Book, It would become for them like dust, Because they receive it, not to enjoy the advance payment of the heavenly things, but for the sake of getting temporal blessings. And as the clothing refer to the righteousness of Christ that covers the believer and keeps him from sin; The wicked, on the other hand, even if he practices some virtues, It would be for the sake of temporal glory in hypocrisy; And his underwear would be dirty like clay. Up to a recent time, people of the Orient used to include their expensive apparel among their wealth like gold and silver. The apostle says: “I have coveted no one’s silver or gold or apparel” (Acts 20: 33); and, referred to the: “costly clothing” in (1 Timothy 2: 9). Addressing the rich oppressors, the apostle James says: “Your riches are corrupted, and your garments are moth-eaten” (James 5: 2). And favoring his brother Benjamin, Joseph “gave him three hundred pieces of silver and five sets of garments” (Genesis 45: 22). In the old days, precious pearl used to be among the gifts given as a form of appreciation and honor: Samson promised to give linen garments to those who correctly solve and explain his riddle (Judges 14: 12-13, 19). Naaman the leper took with him, together with gold and silver, changes of clothing, as a gift to the prophet Elisha (2 Kings 5: 5); Solomon in all his glory, found no offense to accept clothing as precious gifts (2 Chronicles 9: 24); And Daniel was honored by the king by clothing him with a purple garment (Daniel 5: 29). Says the famous poet from east in the nineteenth century that gave him many gifts in his life, and when his death was with 100 crew full of clothes, 200 and 500 T-shirt turbans. Hindus still give at the end of feast clothes for each new guest attended the feast.. Silver was often used to refer to the purity of the Holy Book: “The words of the Lord are pure words, like silver tried in a furnace of earth, purified seven times” (Psalm 12: 6). Yet, as some longed to have the word of God, not to treasure them in their hearts, and to follow, but outwards to parade and to boast, They were described by the prophet as “All who weigh out silver are cut off”(Zephaniah 1: 11). Pope Gregory the Great The wicked buries the silver he gathered underground; but the righteous shares it with the poor, “He gives a serving to seven and also to eight” (Ecclesiastes 11: 2); He deposits it in a secure safe where it would support him on the great day of the Lord. “The innocent distributes the silver”; Namely, he shares the words and proclamations of the Lord that came in the Holy Book with others with discernment, giving everyone what suits him. The word of God, are called here, ‘silver’, ‘apparel’, are even called ‘spoil’, as testified by the Psalmist, saying: “I rejoice at Your word, like one who finds great spoil” (Psalm 119: 162). Pope Gregory the Great “He builds his house like a moth, like a booth which a watchman makes” (Job 27: 18) The wicked may build luxurious palaces, assuming that they would grant them happiness and comfort in their life, and would endure as a memorial for their names; They are not aware that they are actually like what the moth make in an old garment, that would eventually go away. “He builds his house like a moth” (Clothes moth) "[18]. moth build a house for the same corruption. Pope Gregory the Great “The rich man will lie down but not be gathered up; He opens his eyes, and he is no more” (Job 27: 19) When he goes to sleep, he says: “O my soul, relax” (Luke 12: 19). Having gathered what would be sufficient for life, for himself, his children, and grandchildren; He may seem to others as very happy and at ease; Yet, in his depths, he finds no true comfort; As it is written: “The sleep of a laboring man is sweet, whether he eats little or much; But the abundance of the rich will not permit him to sleep” (Ecclesiastes 5: 12). When the wicked lies on his deathbed, he finds out that all what he has gathered has been scattered, and would never support him before the divine Judge. “When the rich lies down, he takes nothing with him; He opens his eyes to find nothing” (19). In harmony with this phrase, the Psalmist says: “The stouthearted (the rich) were stripped of their spoil; they sank into sleep; none of the troops was able to lift a hand” (Psalm 76: 5). That is why, in order to find something in their hands, after their death, the rich are advised by the Lord, while still living: “Make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into everlasting habitation” (Luke 16: 9). When the body of the rich lies down in death, his soul wakes up in true knowledge, to find out that everything it acquired is naught; and finds herself in void; It used to rejoice in being filled with goods more than the rest of the world; And now it lies down in death, and takes nothing along, other than the sin of acquiring what she had. Pope Gregory the Great “Terrors overtake him like a flood; a tempest steals him away in the night” (Job 27: 20) For the wicked, death becomes the king of horror; He would be terrified to depart of this world; and as though drowning in a flood; A tempest of God’s wrath would come over him by night, and would take him away amid the darkness he has chosen for himself; No one would be there to save him. Having deprived himself of the shining of the Son of righteousness, who would have poured His mercy upon him; he finds himself being put under the divine justice. “Need would overtake him like water, and a tempest would sweep him away by night1” (20). It is not strange to liken the need to water, the same way Hades is likened to ‘a pit’ (or a lake), that swallows those thrown into its depths; That is why it was said by the prophet, on the tongue of humanity: “They flung me alive into a pit”(Lamentations 3: 53); Whereas the victorious who escape from it sing, “O Lord my 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. God, I cried out to You, and You have healed me; O Lord, You have brought my soul up from the grave; You have kept me alive, that I should not go down to the pit” (Psalm 30: 2-3). “A tempest steals him away in the night1” (20). What is that he calls ‘night’, other than that hidden time of the sudden departure? Pope Gregory the Great “The east wind carries him away, and he is gone; It sweeps him out of his place” (Job 27: 21) On the wicked, the tempest of God’s wrath would blow like a violent and extremely horrible east wind that would carry him away to eternal perdition. While on the righteous, a breeze of God’s love and mercy blows, to bring him over to the bosom of the Father in heaven. Death for the wicked is destructive, whereas for the righteous, it is utterly rejoicing. Pope Gregory (the Great) See the east wind is the Holocaust, evil spirit arrow firearms, which raise the desires of the wicked, and introduces him to eternal hell. “The burning east wind would carry him by force and drive him away2” (21). The burning-hot east wind here is the evil spirit that, by the evil suggestions, it flares the hearts of the wicked by the earthly lusts, to draw him to the eternal punishment. “Like a tempest it sweeps him out of his place” (21). The place of the wicked is that where he enjoys the temporal life, and the pleasure of the body. That is why every individual by some way is swept out of his place by a tempest, when he is swallowed by fear of the last day, when he is separated from his pleasures. Pope Gregory the Great “It hurls at them without pity; they flee from its power in headlong flight” (Job 27: 22) While still in the world, God would have compassion on him. Even while firmly chastening him, He opens the door before him to return by repentance. But on the Day of Judgment, when there is no more mercy or longsuffering, he would not be able to flee from the divine justice. “Men shall clap their hands at him, and shall hiss him out of his place” (Job 27: 23) After talking about the temporary prosperity of the wicked, and portraying the bitterness of his soul while confronting death; Now he notices how some of the weak and sinners, seeing in this a practical example of the bitter fruit of evil, clap their hands in astonishment, and tend to return from their evil ways to God. “Men clap their hands at him”; Clapping their hands may also mean rejoicing in the punishment that puts an end to oppression, and brings the devil and his hosts down to Hades. It is written: “When the wicked perish, there is shouting” (Proverbs 11: 10); “The righteous will see and fear, and will laugh at the evildoer” (Psalm 52: 6); “You shall tread down the wicked, for they will be ashes under the soles of your feet” (Malachi 4: 3) As the sinner dies, those watching his death mute their mouths, hissing (like the sound of a serpent). Then, they may probably return to the spiritual words which they used to 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. despise; and may start to believe what they did not believe before; when they assumed that the wicked will perpetually live in prosperity. “When the scoffer is punished, the simple is made wise” (Proverbs 21: 11). Every strike from God is meant, either to purify the present life in us, or as a start of a coming chastisement… As to those, on the other hand, for whom the strikes from God are a curse, and not a chastisement; about them it is written: “O Lord, You have stricken them, but they have not grieved; you have consumed them, but they have refused to receive correction” (Jeremiah 5: 3). For them, their strikes start in this world, and will continue as eternal ones. The Lord says by Moses: “For a fire is kindled in My anger, And shall burn to the lowest hell” (Deuteronomy 32: 22). Pope Gregory the Great AN INSPIRATION FROM THE BOOK OF ‘JOB’ 27 WHO CAN SUPPORT ME IN MY TEMPTATIONS BUT YOU, O LORD? You, the only Mighty, who became tempted, to help me, Grant me the wisdom, when I confront the temptations of vain accusations. And grant me the perseverance, when a bitter anguish dwells upon me. I believe that You are living, and that You care for all my affairs. You allow for bitterness to come over me; then You turn my bitterness into sweetness. Let the anguish be for my spiritual growth. Let my tongue not hasten to utter any unbefitting word. Nor my thoughts fall into denial. Nor flatter the wicked at the expense of the purity of my heart. But let me behave with a good conscience all the time. My death would be better for me than to flatter the wicked. Take away from me every evil, that kills my soul. Take away from me every hypocrisy, that to me is deceit. Instruct me on how to enter into my secret place; And on how to talk to You, O Heavenly Father. I have nothing greater than to acquire You. You are the Guide, who guides me along the way to salvation. You are the Guardian, who carries me, and instructs me on Your grace. You are the Teacher, who grants me Yourself, O the divine Wisdom. Why would I fear the wicked? Even if he succeeds, it would be for a limited time, before his eternal punishment. Even if he has a multitude of descendants, they will suffer hunger. His seed would be a burden on society. And when they die, they would not be honored; And would not even be lamented by their widows. And if they get rich in silver and apparel; How would silver benefit them, without the Word of God, the pure silver? And how would the apparel benefit them, if they are not covered by the blood of Christ? They build palaces to keep their memory, to become eventually like a moth-eaten garment. They gather riches; Then within moments, their soul is required from them. The tempest of death would come over them, as though in the darkness of the night. They would open their eyes to see the pit with eternal fire waiting for them. The devil will draw them to live eternally together with him.
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