THE DEFEAT OF THE MIGHTY BEHEMOTH We often find no interpretation for the creation of certain creatures; Yet, as the wisdom of God remains beyond our comprehension, It is befitting of ‘Job’ to refrain from referring any fault to the ways of God (1-2). ‘Job’ almost stood silent before God; and if he dared to answer he did it in a very concise way. God gave no direct answers to Job’s questions; but asked him if he intends to get a divine mandate to do a better ordinance of life; a way of thinking that brought perdition upon the wicked (9-14). It would not be difficult for God to crush the wicked; as is clear from presenting such a sample of voracious beasts – the mighty behemoth! (15-24). 1- The first answer by ‘Job’ 1 – 5 2- The second talk of God 6 – 24 1- THE FIRST ANSWER BY ‘JOB’: Although God gave ‘Job’ the chance to answer His inquiries, Yet, because he realized his true weight, he could not answer any question. In the days of Job’s greatness; “The princes refrained from talking, and put their hand on their mouth; the voice of nobles was hushed, and their tongue stuck to the roof of their mouth” (29: 9-10). Now, realizing his true weight before God, he said: “Behold, I am vile; what shall I answer You? I lay my hand over my mouth” (40: 4). The word “vile” in Hebrew, came to mean (worthless or lightweight). He was not preoccupied with his sins, to say: ‘I have sinned’; but was so absorbed into the divine secret, to realize the truth of himself before his Creator. “The Lord answered ‘Job’ and said: ‘Will the one who contends with the Almighty correct Him? Let him who accuses God answer Him’” (Job 40: 1, 2). 224 God asks ‘Job’: Can the creature oppose the will and the wisdom of his Creator? Before such a question, man should hasten to confirm that no one would dare to do that! It is as though God says to him: So far, seeing only your exaltation and your righteousness; you do not take into consideration my care for you, and my wisdom in allowing temptations to dwell upon you. Have you not learned from the beasts of the wilderness and the birds of prey, how to attach yourself to me? “Then ‘Job’ answered the Lord and said…” (Job 40: 3). ‘Job’ is convinced that he crossed the line in his view about the Lord; but now, he has a good understanding of the conformity and harmony that govern God’s creation. Confessing that God is capable of doing anything He likes, and that His purposes have to be consummated, ‘Job’ saw himself invited to bow under the mighty hand of God, and to submit humbly to His wisdom. By entering into such a fellowship with Him, he moved into the circle of light and hope. When God revealed Himself to ‘Job’, ‘Job’ in turn revealed himself, forsaking his human wisdom of looking at the Lord as ‘God the Fighter’, to consider Him again as ‘God the Friend’, who came to him out of the whirlwind. “Behold, I am vile, What I shall answer You, I lay my hand over my mouth” (Job 40: 4). Although ‘Job’ has surpassed his contemporaries in virtue; And could prevail in debate over his friends, Yet, once God talked to him, he admitted that he is weak and vile, and had to lay his hand over his mouth, to keep silent. Here ‘Job’ gives us a lesson in debating with God. Even if we are righteous in His eyes, we should keep silent, lest we would justify ourselves by anything we say. We should rather let our life and practical behavior, by His grace, do the talking. Talking to Him by the language of deeds would be much better than by that of the tongue. The saints learned how to control the lapses of their tongues before the eyes of God, by presenting a good life; They learned 225 how to refrain from exaggerated talk, through the weight of their good work. Pope Gregory the Great ‘Job’ did not keep silent, as far as his sins are concerned; having been a true worshipper of God, he offered his confession in truth1. St. Augustine Let us now contemplate in the definition of man. Let us not take the heathens’ definition, who says that man is a rational, mortal, reasonable, and knowledgeable animal. But let us take ours from the Holy Books, testifying about ‘Job’, saying: “That man was blameless and upright, and one who feared God and shunned evil” (Job 1: 2). Those who do not respond to this description, would never be able to acquire knowledge, and are not recognized by the Holy Book as human, but are called dogs, horses, serpents, foxes, wolves, or any lowly animal. … Whoever lives just for the pleasures of life, and thinks of nothing becoming, could not be defined as man?! Pleasures could never conform to dignity; as one would destroy the other! Even the heathens say: ‘The one with an overfilled stomach could never have a clever mind’2. St. John Chrysostom “Once I have spoken, but I will not answer; Yes, twice, but I will proceed no further” (Job 40: 5). In a true repentance, ‘Job’ says: I spoke once concerning my inability to interpret the wisdom behind the temptations dwelling upon me; dared to admonish God, and wished to enter into a trial, to present my case before Him. …; I probably repeated this once or twice; but now, having encountered the Lord, “I will proceed no further”. If we look into the words already said by ‘Job’, we shall find out that he uttered no evil. But weighing himself with the highly 1 On Nature and Grace, 73. 2 Homilies on Timothy, homily13. 226 accurate balance of God, he confessed that he has erred in his talk once or twice. Pope Gregory the Great If you confess that you are a sinner, the truth would be in you; Truth Himself is light. Having sins in you would not make your life shine with a perfect splendor. But once you start to be enlightened, before anything else, comes confession, to be followed by love. … As it is said about love: “Love will cover a multitude of sins” (1 Peter 4: 8) … Pride quenches love, and humility makes it stronger; Love quenches sins, and humility goes hand in hand with confession. Tell God who you are; because If you do not, He will condemn you on what He finds in you…. Do you want Him to forgive you? Say to Him: “Hide your face from my sins”; and, “I acknowledge my transgressions” (Psalm 51: 3, 9)1. St. Augustine 2- THE SECOND TALK OF GOD: In His second talk, God made it clear to ‘Job’, that, as there is no comparison between the creature and his Creator, It is not the right of the creature to question his Creator. “Then the Lord answered ‘Job’ out of the whirlwind, and said: ‘Gird up your loins like a man, I will question you, and you shall answer me’” (Job 40: 6, 7). Defending himself against the strikes allowed for him by God, ‘Job’ would be, as though accusing the divine justice. But accepting the temptation with thanks, he would be justified and glorified. Whoever wrestles to defend himself against the strikes of God, would be disregarding the ordinances of God who gave them. … He who claims that he was stricken for no obvious fault on his part; would be accusing the Striker! … The strikes of heaven against ‘Job’ were not meant to chasten him for his sins, but rather to add to his worthiness; that he, who in his time of 1 Homily, on 1 John. 227 tranquility, has shone with such a great holiness; would now proclaim the virtues of perseverance that was hidden within him… But having assumed that he was unjustly stricken, and finding nothing in him that warrant correction; Lest in his innocence, he would be puffed up with pride, the divine voice rebuked him, Actually, there was no controversy between the blessed man and God, but rather conformed with Him, yet with some difficulty, because of the strikes. Pope Gregory the Great “Would you discredit my justice? Would you condemn me to justify yourself?” (Job 40: 8). According to the Septuagint version, this verse came as: “Don’t you think that I dealt with you for any other reason but to proclaim your righteousness?” It is as though God strongly reveals to ‘Job’ His exalted care and love for him. If He allowed for him to go through such great temptations, it is to justify him and to let him enjoy the conquest over the devil. This exalted declaration by God of the victory of the wrestler is an ointment to his wounds; a crown to his struggle; and a reward for his perseverance1! St. Gregory the Nezenzian The righteous endure the temptation here in this world, to be tested, because they are sojourners and strangers in a foreign land. What In Job’s case, God so dealt with him for no other reason but to proclaim his righteousness? The sinners, on the other hand, when they suffer any tribulation, it would be because of their sins. Therefore, under any circumstances, Let us thank God, as in both cases it is for our good; as God does nothing out of hatred, or of animosity toward us, But out of His care for us2. St. John Chrysostom 1 On the Great Athanasius, 18. 2 Homilies on Timothy, homily 8. 228 If ‘Job’ did not fight the battle, and conquered, he would not have got the crown of righteousness; and would not have heard the words of the Lord: “Don’t you think that I talk to you, for any other reason, but to proclaim your righteousness?” (Job 40: 8 LXX) 1. St. Jerome I think that the ‘wind’ refers to temptations; Like the wind, temptations would reveal that the heap of believers includes both chaff and wheat grains. When you are swept away by a certain temptation, It does not turn you into chaff, The temptation only reveal your true status; what you actually are!… On the contrary, when you endure the temptation with courage, temptation does not make a perseverant believer out of you, but it rather reveals the virtues of courage and perseverance that were hidden in you; to hear the proclamation of the Lord: “Don’t you think that I warn you for any other reason than to proclaim your righteousness?” (Job 40: 8 LXX) 2. The scholar Origen “Have you an arm like God? Or can you thunder with a voice like His?” (Job 40: 9). God admonishes ‘Job’, saying that there is no point of comparison between the arm and voice of God, and his own arm and his voice; God is mighty in His work, as well as in His words. When we talk about God’s arm and His voice, we should be cautious not to assume referring anything material to Him; As by limiting in the frame of a body, He who is no not material, who is filling all, and embracing all; We would be falling into the heresy of ‘Anthropomorphism’; namely. Referring human characters to divinity. To draw us closer to Him, the Almighty God, in His Holy Book, condescends to use sometimes, analogies from the human body, and even from those of animals and birds. 1 Letter 108: 18. 2 Homilies on Luke, hom. 26: 4. 229 Pope Gregory the Great “Then adorn yourself with majesty and splendor, and array yourself with glory and beauty” (Job 40: 10). Man may adorn himself with glory and splendor, to impress others, and to gain the friendship of great men; But this would still be nothing compared to the glory of God, and His majesty. “The Lord reigns; He is clothed with majesty” (Psalm 93: 1). He becomes exalted in us, when we are aware that His nature could not be searched by our minds; He is glorious; and needs no commendation; He is clothed with beauty; and designates saintly angels to minister to His beauty. He created them, and set His church as glorious garment, with no defilement or wrinkle; as it is said to Him by the prophet: “You are clothed with honor and majesty; You cover Yourself with light as with a garment” (Psalm 104; 1-2). Pope Gregory the Great “Disperse the rage of your wrath; Look on everyone who is proud and humble him” (Job 40: 11). It is as though God says to ‘Job’: ‘There is no point of comparison between me and you; In case you are frustrated and angry, can you, by a mere look, destroy your haughty opponents. As for me, the Scripture testifies: “The day of the Lord of hosts shall come upon everything proud and lofty, upon everything lifted up, and it shall be brought low” (Isaiah 2: 12); No haughty man can stand before His sight!’ If ‘Job’ has managed, to a certain extent, to mute his friends during their extended debate; One look from the Lord would be enough to shake the being of every proud and lofty! “Look on everyone who is proud, and bring him low; tread down the wicked in their place” (Job 40: 12). It is as though God says to ‘Job’: ‘I know that your request was not out of haughtiness or pride; but from a humble heart; even though you admonished me at the time of your anguish, and sought a reason for what has dwelt upon you. If you got frustrated because of the haughtiness of your friends and their unjust accusations 230 against you, do not get dismayed! I allow you to look at the haughty wicked with the eye of faith, and to tread them down in their place, even before they move to confront your looks. If they assume that they are more honorable, richer, or happier than you, on account that they had not suffered what you did; they will be crushed, and no temporal glories, nor worldly possibilities, or even their children, would be of any benefit to them. The lofty and haughty would be disturbed by the look of the Lord; whether here on earth, where He, in His mercy, exposes and condemns their faults; or there, when He punishes them with their justice. Pride is the place of the wicked; as it is written: “The beginning of pride is sin” (Sirach 10: 13); Pride dwells where the wicked do; even though it is difficult to distinguish between wickedness and pride. The wicked will therefore be trodden in his place; being destroyed by the same pride that exalted him … While progressing in his vain glory against God, the haughty and proud, would get down in true misery. Pope Gregory the Great In a letter to “Eustochium, St. Jerome wrote: [I do not want you to be proud, but I prefer you to be rather fearful! You are like a girl traveling with gold, fearful of robbers! This temporal life is a kind of race; we contend here to be crowned later on. You cannot feel secure among serpents and scorpions! 1]. It is not only adultery that defiles him who practices it; He is more defiled by ride2! Humility is granted to everyone according to the level of his greatness; and pride is harmful for all; it seeks to corrupts, in particular, those who are great3. St. Jerome 1 Letter to Eustochium. PL 22:395 ff. 2 In Ioan 16:4. 3 On Vriginity, ch 31 PL 40 ; 413. 231 It is obvious that exaggerated pride was one of the features of false prophets1. It would be awful to combine haughtiness with sin … If he who does well loses his labor in case he is puffed up; what would be the iniquity of him who adds to his sins that of haughtiness? Such a person cannot practice repentance2. St. John Chrysostom “Bury them all in the dust together; Shroud their faces in the darkness” (Job 40: 13). As the proud assume that they have overcome and conquered, God demand from ‘Job’ not to fear them, but to bury them in the dust, as though in a dark grave, so that their names would be no more; the way Moses did to the proud Egyptian (Exodus 2: 12). “Shroud their faces in the darkness”; where they cannot stand before God, the true Light, but go down to the outer darkness of the pit. God by His just ordinance, buries the proud and sinners in the dust; allowing for their hearts to be swallowed by earthly things, according to their wish, in disregarding the love of their Creator. Pope Gregory the Great What a folly! Doesn’t the proud man know that his glory will eventually go away and evaporate like a dream; And that his greatness and authority are no more than a deceiving mirage3?! St. Cyril the Great “Then I Myself will admit to you, that your own right hand can save you” (Job 40: 14). God is proud of His creation, He wishes to commend them, and seeks to honor them; But, Can ‘Job’, despite God’s testimony to his uprightness, save himself by his own right arm? He who 1 In 2 Cor. hom 22:2. 2 In Rom. Hom. 5. 3 ا رجع الأب الیاس كویتر المخلصي: القدیس باسیلیوس الكبیر، منشو ا رت المكتبة البولسیة، بیروت، 1989 ، ص . 309 . عظة 20 232 disregards God’s support to him, and leans upon his own might, would not be commended by God. It is befitting of the believer to sing: “For they did not gain possession of the land by their own sword, nor did their own arm save them; But it was Your right hand, Your arm, and the light of Your countenance, because You favored them” (Psalm 44: 3). As long as we are still in the middle of the battle, fighting and getting wounded, we should ask ourselves: Who is the one who conquers? He, brethren, is the one who leans on God, who supports him in his fight, and not upon his own arm and might. Although Satan has his own experience in war, Yet, if God is on our side, we shall overcome him. If we do like Satan, who fights by himself, he will surely overcome us. As he is a capable fighter, we should seek God’s help to confront him. If you let Him (the Lord), who is undefeatable, dwells in you, you will overcome him (Satan), who is used to conquer. Whom does he conquer? Those in whose hearts God do not dwell1. God is aware of your labor, and your good will; He anticipates your strife, supports your weakness, and crowns your conquest2. St. Augustine “Look now at the behemoth, which I made along with you, he eats grass like an ox” (Job 40 15). The word ‘behemoth’ is a pleural of ‘behemah’, a term still used in Egypt to mean a domesticated beast like sheep, donkey, horse, etc. It differs from the Hebrew word ‘chaytow’ that refer to the wild animals of the wilderness. Although some believe that it refers here to Hippopotamus; Adam Clark believes it refers to the extinct ‘mammoth’. While others refer it to the elephant, on account to its great size; although many scholars refuse that view. 1 Com. on 1 John, 4:3. 2 Robert Llewelyn, The Joy of the Saints, Spiritual Readings throughout the Year, Springfield, Illinois, 1989, p. 56. 233 Anyway, whatever it is, this animal is characterized by its huge size and great strength that makes wrestling against it something improbable. St. John Chrysostom says that some scholars interpret this phrase with a spiritual concept, that that beast is the devil. And being the devil, and feeding on weeds like an ox, this may signify that, when the body has authority over the soul, man would become, like the weeds of the land, a fodder for the devil. By talking much to ‘job’ about behemoth as the symbol of the devil; God probably means to draw his attention to this enemy; And to that, instead of grumbling against God’s ordinances, it would be befitting of ‘Job’ to put in mind the existence of such a dangerous enemy, who seeks to devour the entire humanity. He also means to draw his attention to the fact that it is he (the devil) who asked the permission from God to put ‘Job’ under temptations; but those temptations may turn the devil into a ridicule and a plaything even in the hands of little kids. The demon of adultery intends to stir up carnal lust, particularly in the minds of monks; in an attempt to make them forsake their vows; planting in their souls the doubt that their monasticism is with no benefit. Once he succeeds to defile the soul, he starts to prepare it to listen to certain evil talk that would make it easy for that evil act to come alive to their minds1. St. (Mar) Oghris of Pontus “See now, its strength is in his loins and his power in the stomach of its belly” (Job 40: 16). The elephant has its strength in the neck; the lion in the claws, the horse and the ox in the chest; whereas that of the behemoth is in his loins; In Nahum it is said: “Gird your loins; Collect all your strength” (Nahum 2: 1). It is befitting of the believer to gird his loins, not allowing the flesh to lust against the Spirit (Galatians 5: 17). . عن "الأفكار الثمانیة"، 3 Anatolius 1 القدیس مار أوغریس البنطي: إلى أناتولیس 234 In case we intend to feed on the body of the Lamb, we are committed to bring our loins (namely the works of the flesh) to death; and to destroy in ourselves, what ‘Job’ referred in the devil: “His strength is in his loins, and his power in the muscles go his belly” (Job 40: 16). It is befitting of us not to allow the flesh to lust against the Spirit (Galatians 5: 17); But by the Spirit, to bring to death the works of the flesh; By that endeavor we would become worthy of enjoying the body of the Lamb1. St. Jerome In his message to Eustochium, St. Jerome made it clear that, although leading a hard life is worthless in itself; yet is an important tool to attain chastity, and to bring the soul and the body under control: The Creator’s pleasure is not in the empty stomach … other than it is a tool to keep chastity. Although ‘Job’ was commended by God, saying that he is “blameless and upright before me” (Job 2: 3); Yet hear what He says about the devil: “his strength is in his loins, and his power is in the muscles of his belly” (Job 40: 16). As a matter of fact, those terms were so said for the sake of decency of expression; but they actually refer to the sexual parts of both sexes. The descendant of David to sit on his throne, according to the divine promise, was said to be the fruit of his loins (See Psalm 132: 11). … All the 75 persons, the descendants of Jacob, who came down to Egypt, were his ‘seed’ (Genesis 26). … And when Jacob’s hip socket was struck, and put out of joint, when he wrestled against God, he stopped to bring forth any more children. … The Israelites were commanded to celebrate the feast of Passover with girded loins (brought to death) (Exodus 12: 11). … God said to ‘Job’: “Gird your loins like a man” (Job 38: 3); … John the Baptist was clothed with a leather belt around his loins (Matthew 3: 4); … The apostles were committed to gird their loins to bear the lamp of the gospel (Luke 12: 35); … When Ezekiel, in the name of 1 On Exodus, The Vigil of the Pasch, homily 91. 235 the Lord, addressed (Jerusalem) who was born in the land of Canaan, he used the words: “your navel cord was not cut” (Ezekiel 4: 6). … That is why, the devil in his attack on men, he has his power is in his (groin); while in his attack on women, his power is in his navel. … In case you need a more convincing proof of my confirmations, hear this: Samson was more courageous than a lion and steadier than a rock … Yet in the presence of Delilah, his resistance was obliterated! … David’s heart was like that of God, and his lips persistently praised the Holy One, the Christ to come. Yet, taking a stroll on the roof of his house, he was seduced by the nakedness of Bathsheba; then added murder to adultery. Notice how man, even in his own home, cannot use his eyes without danger on himself1!St. Jerome It is clear to all that adultery would not be consummated without a bodily action; Notice how God says about the devil: “His strength is in his loins, his power is in the muscles of his belly” (Job 40: 16) 2. Father Serapion “He moves his tail like a cedar; The sinews of his thighs are tightly knit” (Job 40: 17). Like what is said about the dragon: “His tail drew a third of the stars of heaven and threw them to the earth” (Revelation 12: 4). He is so strong that if he treads on someone with his feet, he would crush him dead, as “the sinews of his thighs are tightly knit” St. (Mar) Jacob El-Serougi tells us how the devil cannot stand the salvation of man; and how, when he sees a sinner start to walk along the way of repentance, he would command his angels to concentrate their effort on destroying him by evil thoughts, by vain glory, and by every possible way. 1 Letter 22, to Eustochium, 11-12. 2 Cassian: Conferences,,, 5:4. 236 In a message to two harlots called Lantia and Maria, who repented and shut themselves up in their cell; warning them against the expected wars of the devil, and his violent opposition, he wrote: Now, the leader of the harmful hosts of the left, will command his soldiers, saying: [Stop fighting the pure and the perfect, or any of my strong enemies! And concentrate on these two who were my own, then despised and ridiculed me; and turned to become among the saints! Bring over them the loss of hope; Fill them up with slothfulness! Plant in them the spirit of envy toward each other, Submit them to weakness; Let them burn with the lust for food. Bring their thoughts back to their past deeds; Disturb them with the thoughts of adultery. Hinder their prayers, lest they become strong enough to consummate their vows. Give them the feeling of greatness, and bind them with the love of glory. Let them think that they have already become good. Send the infirm to them to pray for their sake; and send others to proclaim that they are healed by their prayers. Deceive them that they are not just repentant, but they are virtuous1. St. (Mar) Jacob El-Serougi “His bones are like beams of bronze; his ribs are like bars of iron” (Job 40: 18). This great mighty leader of the satanic hosts; The Lord of power and truth calls him “a little fox” (Songs 2: 15); and He considers all his hosts, to be the object of ridicule, and calls them as well. “Little foxes”, provoking the hunters against them2. St. Gregory of Nyssa 1 الرسالة السابعة والثلاثون. 2 Commentary on Song of Songs, homily 5. 237 “He ranks first among the works of God; Yet his Maker can approach him with His sword” (Job 40: 19). In the Septuagint version it came as: “This is the first work of God, whom he made the ridicule of His angels”. Some scholars quoted this phrase to claim that Satan was created evil; and that he did not fall by his own free will. St. Augustine wrote against this view in his work, ‘The Literal Meaning of Genesis’1. Who can deny that God has created Satan as one of the greatest among the heavenly hosts; And that, through his own free will, he became the laughingstock and ridicule of the angels of God? Saying that Satan was “the first work of the Lord, who made him the ridicule of His angels”, does not mean that he was the first of His creation; nor that he was created evil since the beginning; But, with God’s prior knowledge that he was going to have an evil will, that would tend to harm the good, He created him, despite his evil intention, to be for the benefit of the good, This is the meaning of the words: “to become the ridicule of His angels”; As God has indeed foreseen that, when He created him2. St. Augustine Satan has been a prominent star among the heavenly creatures; He was the “Morning star, son of the dawn” (Isaiah 14: 12); He not only enjoyed the light, but shone with his light on others; being the morning shining light, as a divine gift. Yet, he felt haughty above God his Creator, who granted him the light. Having assumed that he could exalt to the level of God Himself, and even greater than Him: Having isolated himself from the Source of light, and intended to sit on Mount Zion (Psalm 48: 2), the holy Mount of God; And having counted himself like God in greatness, and soared above the clouds; He has fallen to become darkness instead of light. 1 St. Augustine: The Literal Meaning of Genesis, Book 11. Ch 20 ff. 2 Literal Meaning of Genesis, 11: 22. 238 Those who say that Satan is not God’s creation, are wrong; Being Satan, he is not God’s creation; But being himself, as (a creature), he is the creation of God. This is the same as saying that the murderer is not a creation of God; but as a human being, he is a creation of God1. It is clear from these words (Isaiah 14: 12), that he, who was before “Lucifer”, who appeared in the morning, has fallen from heaven. As, if – as claimed by some –he has been a being of darkness, why was it said that he was like “Lucifer”; namely, (the bearer of light). Or how could he be the “son of the morning”, if he never had light2? The scholar Origen By saying “The prince of this world”, the Lord Christ means ‘Satan’; not that he governs the heaven and the earth; Or else he would turn the creation upside down; But that he governs those who deliver themselves to him. St. John Chrysostom From these words, we understand that there is only one King – the Creator of the whole universe; While, on the other side, there is ‘the prince of this world’, who calls himself ‘the king of the hosts of darkness’. The true King is ministered by thousands of thousands of angels; whereas the king of the hosts of darkness, is surrounded by as many of demons (Colossians 1: 13). The King of kings, and the Lord of lords, is followed by principalities, authorities, and virtues; And at the end, the Lord Christ delivers the kingdom to God the Father, after putting an end to all rule, all authority, and all the power of the enemy; For He must reign till He has put all enemies under His feet (1 Corinthians 15: 24, 25) 3. St. Gregory of Nyssa 1 In Job. tome 2. c 7. 2 De Principiis 1:5. 3 Homilies on Song of Songs, ترجمة الدكتور جورج نوّار . 14 239 “The mountains are his pasture; and all the wild animal play nearby” (Job 40: 20). Some see here the amazing goodness of God; as despite the huge size and might of this beast, yet he is not being carnivorous like a lion or a tiger. Because if he is, he would, with his enormous size, need to devour an incredible number of prey. But he is herbivorous, and feeds on the weeds and vegetation that abound on the mountain. That is why the other beasts of the wilderness, of weaker bodies, do not fear him, but play nearby. “Under the lotus trees he lies, in the coverts of the reeds and in the marsh. The lotus trees cover him with their shade; The willows by the brook surround him” (Job 40: 21, 22). As the animals of the wilderness play around him, he does not need to hide in dark caves, to jump all of a sudden on a prey; but in peace he lies under the shade of the lotus trees, with the other animals playing nearby. Pope Gregory the Great presents to us a symbolic interpretation of this phrase, saying: [Behemoth finds a kind of peace and comfort in those who become cold through their retreat from the warm rays of the sun. It is said: “He lies in the shade”; namely in the wet places. “The willows of the brook”, are the minds of the earthly people, with the wetness of their carnal lusts, where the devil puts the fingerprints of his evil, and dwells in their minds as though in a wetland. As the feet do not slide on dry land, but on a slippery wetland; those who cannot stand upright, pass through this life on wetland]. “Indeed the river may rage, yet he is not disturbed; He is confident, though the Jordan gushes into his mouth” (Job 40: 23). As this huge animal need a considerable amount of water, it so seems as though capable of drinking the whole river. He would not become disturbed if the Jordan floods over, but would comfortably drink from it with no fear. Pope Gregory believes that the waters refer to peoples; the devil opened his mouth to drink the whole river; namely the entire human race; considering them his drink, and it is his right to 240 swallow them up. When the Lord Christ came to the Jordan, the enemy intended to open his mouth to drink the river into which the Lord descended; but in vain the enemy tried to take hold of the Lord Christ, who crushed the head of the dragon in the waters of the Jordan. The enemy is still persistent on opening his mouth to swallow the whole Jordan River; namely, to take hold of those who gain the secret of baptism, and become the children of God; whom, in case they become slothful, the devil would deceive them to regain their son hood to him. St. Cyril of Jerusalem, talking about the gift of Baptism, as a liberation from the authority of the devil – the beast dwelling in the depths of water – says: [In the book of ‘Job’, it came that in the water there was the beast in whose mouth the Jordan was gushed (Job 40: 23). As “the head of Leviathan had to be broken” (Psalm 74: 14), The Lord descended and chained him in the water, in order that in it, we would gain the power and the authority to trample on the serpents and the scorpions (Luke 10 19). That beast was so great and horrible1; and was so agitated against anyone whom he encounters, that the “Life” Himself descended there to encounter him, to shut up the mouth of death; And once we are saved, we cry out saying: “O death, where is your sting? O Hades, where is your victory?” (1 Corinthians 15: 55). The sting of death was taken out by Baptism! … Behold, You enter into the water carrying your sins; and with the grace of God sealing your souls, you will not be any more swallowed by the fearful beast2]. “Can one take him with hooks, or pierce his nose with a snare?” (Job 40: 24). Pope Gregory the Great believes that the snares that pierces the nose of behemoth (the devil), are the serious counsels of the saints, and their firm concepts, by which the Lord pierces his nose, takes away his power, and destroys his deceiving tricks. . 1 عوض أي 26:40 2 Cat. Lect. 3:11,12. 241 It is amazing how the Lord allows for the existence of the devil, and at the same time, He leaves me to confront him; knowing for sure that, by Him, I shall overcome him; by the spear of the cross I shall strike and break his haughty nose. By the Spirit of the Lord I live a conqueror; singing with the spirit of conquest in victory over Satan who is falling like lightning from heaven. The devil aims his arrows against me; But I have a sword. Although he carries a bow, yet he does not dare to approach me, he aims his arrows from afar1. With his compassion, He shows that even if the devil has mastered tens of thousands of plans against the human race, yet they are of no benefit to him; As God always guide us to greater honor. You have lost the paradise (the Garden of Eden); But God granted you the heaven. You have fallen under judgment, to labor for some time; but you are honored by the eternal life. God ordered the earth to produce thorns and thistles; whereas the soil of the Spirit will produce fruits. Don’t you see how the gain Is greater than the loss2?! St. John Chrysostom Paul incites us to be brave and strong like a wrestler and a soldier of Christ, doing everything with love for God, and for one another. St. Dedymus the blind Let us put on our head the helmet of salvation, lest we get wounded and die in the battle. Let us gird our loins with the truth, lest we find ourselves weak in battle. Let us stand and wake Christ up, to calm down the waves of the sea for us. 1 Baptismal Instructions, 3:11. 2 Sermon in Gen. 7, PG 5: 614 C –D. 242 Let us take up the shield against the evil one, in preparation for the gospel of our Savior (Ephesians 6L 15-16). Let us receive from our Lord the authority to trample on the serpents and the scorpions (Luke 10: 19). Let us rejoice in our journey all the time (Roman 12: 12); to make Him rejoice in us, He who is our hope and Savior. Let us take for ourselves a weapon for the battle (Ephesians 6: 16) - the preparation for the gospel. Let us knock on the door of heaven (Mathew 7: 7); to have it open before us, and to enter through it. Let us seek mercy diligently, to get what is essential for us. Let us seek His kingdom and righteousness (Matthew 6: 33) Let us meditate in what is up high, in heaven, where Christ ascended and is glorified. Let us forget the world. Which is not ours, to reach what we are invited for? Let us raise our eyes up high, to behold the transfigured Light. Let us lift our wings up like eagles, to see where the carcass is (Matthew 24: 28). Our enemy who fights against us, dear brethrer, is clever; prepares himself to attack the brave and victorious, to make them weak. Whereas the feeble, who are his, he does not bother to fight against them, as they are already captives, delivered to him. Who has wings, should fly away from him, to avoid the arrows he aims toward him. The spirituals see him fight, and his weapons never prevail against them. All the children of light do not fear him; as darkness flee before the light. The children of the Good do not fear the evil one; because they are provided with the power to trample on him with their feet (Genesis 3: 15) 1. St. Aphrahat 1 Demonstrations, 6. 243 Not a single sin coming from a satanic tribulation could approach the body of the Lord. The Lord ascended before the temptations of the enemy, to give humanity its conquest back. He turned Satan into a plaything; as proclaimed by David: “And there is that Leviathan which You have made to play there” (Psalm 104: 26); And, “For the afflicted to crush the oppressor” (Psalm 72: 4); And “You broke the heads of Leviathan in the waters” (Psalm 74: 13-14); And in the book of ‘Job’, the Lord proclaims that Leviathan will become a plaything, and will be caught in this temptation, saying: “You draw Leviathan with a hook” (Job 41: 1) 1. Father Chromatius 1 Chromatius: Tractate on Mathew, صدیق القدیس جیروم وروفینوس . 14:5 244 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 40 WHO CAN SAVE ME FROM THE DEVIL, BUT YOU Amid my afflictions, my soul is embittered. I enter with You into a bitter admonishment. I forget my true size! I forget that I am just vile dust, before a great Creator. I erred in both my thought and my words; I spoke once and twice; I wondered: Why would You make the way of the wicked a success? Why would you allow for me to have tribulations? But I shall proceed no further. I shall keep silent before You. Your arm is mighty, and Your voice is thunder. Your majesty and Your splendor, who can describe them? I discovered the truth of my weak self. And knew the violence of the devil my enemy. Who will lift me up but you? Who will save me from this enemy but You, O the Philanthropic One! Give me the strength, O Lord, to bring my loins to death. Not to allow the lusts of the body to destroy those of the Spirit. The strength of the enemy is in his loins and the muscles of his belly. Keep me safe from him, and sanctify my loins and my belly. You created him as a luminous star. Yet in his evil, he was brought down to the pit. He wishes he can draw me together with him. Who will save me from him, but You? He open up his mouth to swallow the whole human race. I wish I can hide in You, that he cannot approach me. I wish I can enjoy Your cross, to pierce his nose with it. Let me live with Your Holy Spirit. 245 To break down his haughty nose!
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