THE POETIC AND WISDOM BOOKS OF THE HOLY SCRIPTURE In the five books of Moses, man discovering the care of the holy God for him, desires to become as holy as He is Him. But, as there is no man who could completely keep the law, all have fallen under the curse of the law; and there was a great need for a Savior who can save the souls from corruption. In the historical books, the believer realizes the plan of God, the Controller of history; who prepares mankind to receive the coming Savior; who in His love becomes a Son to David; submissive to the time which He has created. Now, in the poetic and wisdom books, the believer is introduced to the spiritual concept of worship, being a relationship of mutual love, together with the sanctification of every emotion and talent, so that the believer, with his whole being, would be for the Lord, and would enjoy His amazing heavenly beloved One. In the book of Job, man, in the midst of his bitter strife, in the valley of suffering and tears, sees how he can go beyond the world of men, to behold a battle, to his account, between His Lord God and the devil,; which would end with the exaltation of the believer, and the rise of his heart above temporal things, to be brought into the divine bosom. In the book of Proverbs, the father and the mother provide their son with their experience in the Lord, through proverbs that he can know by heart; to become for him, spiritual landmarks along his spiritual, as well as his temporal paths in life. These proverbs are needed by all: the great king, the simple poor hired hand; by the learned and the illiterate. The book of Ecclesiastes, sings a poem that reveals the reality of the present world, being “vanity of vanities, all is vanity, and grasping for the wind”; not to dampen the happiness of the believer, but to spare him the probability of uniting with vanity, to become himself vanity; and to lead him to unite with the heavenly truth, to live forever. Then came the book of Sirach to reveal the believer’s life in proverbs, considered as an extension and an interpretation of what came in the book of proverbs. And the book of Wisdom to portray the need for the union with the wisdom of God, like the union of the bride with her groom; to be a companion to the believer, to make him walk with the righteousness of God; and reject evil. While the book of Psalms is the book of the suffering and sweet Psalmist, that shows how the suffering in the life of the believer could turn into a song that fills his soul with sweetness and peace in the Lord; and presenting sacrifices of praise, the subject of pleasure to God. Finally, in the book of the Song of Songs, the soul rises by the Spirit of God to His divine bosoms, to enjoy an eternal wedding that would never get old. THE POETIC AND WISDOM BOOKS: The wisdom in Hebrew is translated as (the cleverness of life). The Jews consider the wisdom, not as bare philosophical thoughts, but as possibilities of life. That is why God is the Center and the Origin of wisdom (Proverbs 1: 7). The books of wisdom include the following: 1- Common-folk proverbs that help man to lead a holy daily life in the Lord. 2- Analogies with spiritual meanings. 3- Discussions that deal with the problems of life. 3 CHRIST, OUR TRUE WISDOM: 1- Suffering, is the school of wisdom, or the battle of wisdom, that is well demonstrated in the book of Job. Let your sufferings become books that give you advice. There is joy that is grief; as it hides a kind of misery. And there is a beneficial misery, which is the fountain of joy of the new world. Mar. Ephram, the Syrian Suffering for the sake of Christ is a grace, is a gift of grace, a free grace. Therefore, do not be ashamed of the gift of grace, as it is more amazing than the power of raising the dead, and of performing wonders. By the later powers, I become in debt, while by the former; namely, by suffering, Christ is in debt to me. Therefore, it is befitting for us, not only to refrain of being ashamed, but to rejoice for gaining this gift1. God measures the suffering by the need for it. The house of grief, teaches compassion and wisdom. Grief and death are born from sin; And they devour it. Grief is intentionally given to us; to cure us of sin. St. John Chrysostom The Son of God suffered to make us sons of God; While the son of man (we humans), refuses to suffer, To have his sonhood to God continue. Cyprian, the martyr Without temptations, no one will be saved St. Oghris 2- Suffering does not make man lose his peace or his inner joy. It has actually made David “the sweet Psalmist of Israel”, as is demonstrated in his book of Psalms. 3- The wise Solomon presents to us the wisdom to raise us above the earth, and to bring us into the divine bosoms: In the book of Proverbs, he confirms that the beginning of wisdom is the fear of God. Acquiring the fear of God, and realizing His compassionate fatherhood, the believer is guided along all aspects of his life; and the world in his sight would become very small; would be seen by him as “Vanity of vanities, all is vanity, and grasping for the wind”; and he would realize that there is nothing new in the world,that may satisfy his soul. That is the subject of the book of Ecclesiastes. Finally, the soul ascends the ladder of the wisdom to find Him, who satisfies her; the heavenly Groom; the divine wisdom Himself; to praise Him with the Song of Songs; the praise of eternal wedding. As such, the books of wisdom begin by the battle of suffering and struggle against the enemy of wisdom; and end by the joyful song of the wedding. They begin by the proclamation of the need for the Savior, the Leader of the battle against the devil, and the incessant Grantor of wisdom; and end by Him bearing us above all the events of the world, to bring us into the secret place of His wedding, to partake of His 1Homilies on Philippians, homily 4. 4 eternal glories. They are Messianic books, whose Center is Christ, the eternal Wisdom of God. 5 AN INTRODUCTION TO THE BOOK OF ‘JOB’ A BOOK FOR ALL TIMES: The book of Job is a book for all times; dealing with the problem of suffering that man endures without understanding what is behind it. This book provides us with a model of how the righteous should patiently endure physical sufferings; according to the words of the apostle James: “My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord” (James 5: 10, 11).. Job’s temptations reveal to us the ways of God’s dealings with men. ‘JOB’, THE GENTILE: ‘Job’ and his friends were from the East; lived on the border of the Arabian Peninsula and the land of Edom; known as the land of the wise men, the land of ‘Os’. The name ‘Os’ is derived of the word meaning (to give a sermon); as the people of that region were known for giving sermons full of wisdom. Most probably, he appeared in the days of Jacob; as there is no mention in this book, of the Exodus; Job undertook the priestly role in his family; and there is no mention of pagan worships, other than that of the celestial bodies, which was one of the oldest. ‘Os’ was the firstborn of Nahor, the brother of Abraham; he and his descendants worshipped God, that God was called “the God of Nahor” (Genesis 31: 53). Some believe that he was a descendent of Abraham, although not by Sarah; but by ‘Keturah’, his second wife, whose children were sent away by Abraham eastward to the east country (Genesis 25: 6). Generally, although ‘Job’ was not an Israelite, but a Gentile; yet there was no one like him in piety. The book of ‘Job’ reveals that there were people, righteous before God, who were not of the children of Israel. Although Esau was rejected, yet not all his descendants were likewise. No doubt, that there were several non- believers among the descendants of Jacob; As well as several good and faithful ones among thedescendants of Esau; like ‘Job’, a descendent of Esau, for example1. Father Ambrosiaster The meaning of the Hebrew name ‘Job’ is not precisely known. Some believe that it means a (repentant), a (tempted), a (patient), a (target of enmity), and even a (hated man); It is also believed, that he was so called after passing through those temptations; when his friends turned against him. Some believe that the name ‘Job’ is derived of the Hebrew word (beloved); while others believe it to be derived of the Arabic word meaning (he who returned to God) Others believe – according to what came in the messages of ‘Tel-el-Amarnah’; as well as according to some old Egyptian and Hetite texts – that it was a name common in the second thousand years BC; and that the original meaning of the name was ‘Where is my father?’; ‘fatherless’; or ‘orphan’. 1 Commentary on Paul’s Epistles (Rom. 9: 10). 6 In the Septuagint text, there is a remark that ‘Job’, according to tradition, was ‘Jobab’, the second king of Edom, as is mentioned in (Genesis 36: 33). HOW DOES THIS BOOK LOOK LIKE? Although the book of ‘Job’ is one of the divine books; Yet it includes an extensive debate between its characters; which, although not representing the words of God Himself, yet were inspired by God.; Some parts of that debate, although. not approved by God, as expressed by His words, saying: “Who is this who darkens counsel, by words without knowledge?” (Job 38: 2); Yet, are included in the book for our benefit. The book, in a superb style, introduces to us “a man, blameless and upright, and one who feared God and shunned evil” (Job 1: 1); A man who lived happily among his children and his household, before God allowed Satan to strike him, to make him lose his wealth, his sons and daughters, And to struck him with painful boils from the sole of his foot to the crown of his head. Yet, in all that, he endured, humbly submitted to the will of God, saying: “The Lord gave, and the Lord has taken away; Blessed be the name of the Lord” (Job 1: 21); “Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2: 10). “And in all this ‘Job’ did not sin with his lips” (Job 2: 10). To ‘Job’, came three of his friends to comfort him: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. After silently sitting with him on the floor for seven days and seven nights, ‘Job’ opened his mouth to reveal the bitterness inside him. A debate started then between ‘Job’ and his friends; ‘Job’ confirming that he is innocent, and quite astonished before the evil things pouring on him; Whereas his friends, on the other hand, acted as faithful representatives of the traditional Jewish Theology at that time; which indicated that God, in the present life, punishes the wicked and rewards the righteous according to their deeds. Tribulations that come on the former, are proofs of past sins they must have committed. That debate extended over three phases, with each one of the three friends talking successively, followed by a response from ‘Job’. Then, in came Elihu the son of Barachel the Buzite, of the family of Ram, to introduce evidences that justify God’s ordinances toward His creatures. Finally, God made His appearance out of the whirlwind, amid an awesome atmosphere, and paraded before Job some amazing facts and certain secrets of the universe; and asked ‘Job’, saying: “Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. Who determined its measurements? Surely you know! Or who stretched the line upon it? To what were its foundations fastened? Or who laid its cornerstone? (Job 38; 4-6) To that, ‘Job’ found no answer, prostrated himself, and repented in dust and ashes (42: 6). Although, in the bitterness of his soul, he uttered some unbecoming harsh words; Yet he kept leaning on God; and felt guilty for what he said. Finally, the Lord restored Job’s losses, and gave him twice as much as he had before. He lived one hundred and forty years; saw his children and grandchildren for four generations; then died old and full of days (42: 16). QUESTIONS AROUND THE BOOK: Studies of the present form and style of the book of ‘Job’, have aroused several questions, of which are the following: 7 What is the relationship between the introduction and the poetic debate at the end of the book? Are there more than one different document for the talks of Jehovah in the book? Are these talks an integral part of the book, or they were added to it later on? Are the talks of Elihu authentic? Were the poet of wisdom added to the book later on? Does the absence of a third talk by Zophar mean that it was lost; Or is it intended to be as such? There are an extensive array of views, as well as different answers to these questions, by different scholars. THE GOAL OF THIS BOOK: If the book of ‘Esther’ proclaims God’s care for His people in the land of captivity; The book of ‘Job’, proclaims His care for a Gentile individual, who loved God, and was worthy of including his name and story in the Holy Book. It also reveals certain aspects of the secret of suffering in the life of saints; and demonstrates the difference between the comforts of men and those of God. This book presents to us the person of ‘Job’ as a living example of the believer who trusts in God’s care, despite his ignorance of what is hidden. Although He is considered as righteous in the sight of God, Yet he is not without sin or faults. In his book with the title ‘The prayers of Job and David’, St. Ambrose clarified the goal of this book, saying: In different ways, the Holy Book demonstrates that it is imperative for man to go through several troubles in the present world; and to have several comforts as well. In the midst of all these things, a Spirit, characterized by a strong will, alertness, and awareness of the truth, would positively overcome all afflictions, and would look forward to the divine promises of eternal joy. Comforts would certainly surpass afflictions and troubles; providing peace amid the prevailing difficulties, and hope for the coming things; as according to the words of the apostle Paul: “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8: 18). Yes, it is not worthy to be compared with the comforts; let alone with the fruits of redemption1. Accordingly, the prophet David truly testified in all his works, especially in psalm 41 (42), that he was hastening toward glory; saying: “When shall I come and appear before God?” (Psalm 42: 2). In this psalm, he portrays in an eloquent way, the troubles caused by man’s weakness on one side; and the comforts given by God on another side. In it as well, David prays on our behalf; as though God has forgotten the abundance, and the grace He granted to man, His special work; has forsaken man, whom He intended to protect and to honor; and has cast him to perdition, broken down by various weaknesses (Psalm 42: 10- 11). ‘Job’ did the same thing before ‘David’; but while the later concentrated more on the moral lessons, the former did the same, yet more aggressively and violently. That is why, I put it in my heart to contemplate in their prayers; because in them both, there are a portray of human life, a defense of the case of man, beside a 1De interpellatione Job et David, Book ترجمة جرجس كامل . 1:1:1 8 demonstration of the distinguished position of human nature. We should certainly care for those prayers, taking into consideration these aspects, in this succession1. St. Ambrose Let us now follow the example of the unique ‘Job’ in his uprightness, piety, and evil-shunning; who aroused the jealousy of Satan, who aimed all the weapons he masters; and rained his arrows on this hero like hail, who received them all without kneeling down. If we gather all the tribulations and woes of this world: from poverty, to sickness, to loss of children, to enemy’s revenge, to friends’ denial, to hunger, to ridicule, to false accusations... etc.; and pour them over the head of one man, as they did over the righteous Job’s, we can appreciate his real value and the extent of his perseverence2. St. John Chrysostom This is what we learn from Job’s case. God puts those who can endure temptations even to death, as a role model before the weak3. Man can learn perseverance from ‘Job’: In a moment he went from riches to utter poverty; and from being a father of good children to deprivation of children. And yet, he stayed in control of himself without collapsing. He even kept his countenance toward his friends who came to comfort him, but instead they trampled him under their feet, making his troubles even worse4. St. Basil the Great I do not know how I call this righteous man: Shall I call him a gladiator? He is definitely more superior, winning so many crowns1 Shall I call him a rock? I see him harder than a rock! Shall I call him a warrior? He is braver in his consistence! Shall I call him a tower of wisdom? Shall I call him a tree? He is more generous! Shall I call him a fruit? He is more beautiful and sweet! Shall I call him a treasure? He is richer! I indeed cannot find a suitable title to call such a saint5. Father Caesarius, Bishop of Arl I stand here to commend, not only ‘Job’; as I know many ‘Jobs’ among you to commend; New ‘Jobs’ of the same caliber of perseverance and courage6. St. Ambrose Satan used against the blessed ‘Job’ all his evil ways, trying to seduce him to evil; He not only deprived him of his temporal needs, but tried to terrify him by unexpected deprivations, like the death of his seven sons and three daughters, by inflicting upon him ugly ulcers and unbearable ailments from the top of his head to the sole of his feet. Yet ‘Job’ remained through all that steadfast and never blasphemed the Lord7. 1De interpellatione Job et David, Book ترجمة جرجس كامل . 1:1:3 2 Letters to Olympias, 8. 3 The Long Rules, Question 55. 4 Letters 2: 3. 5 Sermons, 131: 1. 6 Epistle 20 to his sister, 14. 7 Cassian: Conference 6:4:2. 9 Through all those temptations, Satan did not get any benefit; whereas ‘Job’ alone got all the benefit, because he endured with perseverance1. We read how ‘Job’, on the positive aspect, was crowned with victory; because as a father of seven sons and three daughters; he used to offer every day sacrifices to the Lord for the sake of their purification, being keen for them to be accepted and beloved by God, much more than he is; Being rich of great wealth, he opened his door before every stranger; was “eyes to the blind, and feet to the lame” (Job 29: 15); clothed the shoulders of the Labored with the wool of his sheep; was a father to the fatherless, and a husband to the widows; and never rejoiced for the fall of an enemy. And on the negative aspect,, he remained on such life of virtue, and even to a greater extent, when he overcame the tribulations that dwelt upon him; and in a moment, lost his whole riches and all his children; As a father he might be swept away by grief; But, as a true minister of God, he rejoiced in the will of his Creator. Having become poor, after being extensively rich; weak, after being strong; despised, after being reputable and honorable; In all that, he kept his mind intact with no disturbance. And finally, having been deprived of everything, he “took for himself a potsherd with which to scrape himself while he sat in the middle of the ashes” (Job 2: 8); sighing bitterly and shedding hot tears; Yet, he never fell into despair, protested, nor blasphemed his Creator2. Father Theodore FEATURES OF THE BOOK: Beside being a book inspired by God; It is as well, one of the most superb pieces of literature in the history of the world3; and one of the greatest pieces of poetry poetry known in the old and the new literature; In its original language, it is read as a well-built and intact episode, characterized by a distinct harmony of its personalities with its context, in a high level. 1- The key of the book lies in the verses (1: 9-11; 2: 4-5); in which Satan believes that man serves God for the sake of His gifts; and that, if these gifts are taken away, and are replaced with afflictions, he will give god his back. 2- Of the most prominent points presented by this book, is revealing the concept of the doctrine of faith. Although Job’s three friends have been philosophers, theologians, knowledgeable, religious, and aware of the attributes of God, and in particular of His divine justice; Yet their knowledge was theoretical and mental. The theological facts, they presented, were mostly true and important; Yet they did not enjoy the divine truth and secrets as a life, in their daily behavior. Their doctrines were dry , spiritless, and even destructive for them and for those around them. 3- The impression and the language of the book; beside what it contained of the customs and thoughts of the time, reveal its ancient nature. Job’s long life reveals that he might be one of the fathers before the era of the prophet Moses. It contains no reference to the Levite system of sacrifices and priesthood; nor even to the existence of the nation of Israel. All this led the majority of scholars to believe that it is the oldest book of the Holy Scripture. 1 Cassian: Conference 6:9:1. 2 Cassian: Conference 6:10. 3 Rev. J. Stafford Wright: Bible Study Books: Job, 1968, p. 27. 10 4- God loves debate: The book of ‘Job’ presents to us a superb portrait of God’s dealings with His creation. Although He is the Almighty, the Creator of heaven and earth; Yet, He, honoring the freedom of will, gave even Satan, the adversary, a chance for a free debate. Despite testifying to the righteousness of His servant ‘Job’, God patiently listened to Satan’s accusations against him, in order that Satan would eventually discover it by himself. And despite what Job’s debate sometimes bore of some blame to God, Yet, God works in the open and frank heart. In this book, whether in His debate with Satan or with ‘Job’, God does not appear as One fond of just giving commands to be followed with no objection. As a Father, God teaches us how to deal even with our adversaries; how to listen with longsuffering to our children and our subordinates, and how to give them the chance to express themselves freely. 5- God is always close to His children, especially when they are in the furnace of temptations; whether in His apparent or in His hidden works. He sometimes hides His presence among His children, in order to justify their faith. Although He is never a source of suffering, tribulation, or affliction; Yet, he allows them to come to justify His saints. Beloved brethren, Do you find the temptation tough? Let us endure them; As he, who avoids the spears or dust of the battle, will ever get the crown! Does the enemy deceive you? Do not you get any benefit from his war against you? Although these temptations are actually evil, yet they are mixed with weakness. Let us then, not scream loudly because of such little suffering; As by this attitude, we would be in debt; and would deprive ourselves of getting the eternal reward of the righteous. You are the children of those who confessed Christ. You are till blood against sin. Put the examples of those before your eyes, close and dear to your souls. Be courageous for the sake of your Christianity. Had any of us his skin peeled out of his body... had his house confiscated... was led into captivity... was put in prison... Therefore, what is the size of our so-called sufferings?!... I really doubt that the source of our suffering is the fact that we have never actually suffered; and that we are far from being worthy to suffer with Christ1. St. Basil the Great Narrow is the road that brings us to life; yet, great and splendid will be the reward; as we enter into it with glory2. St. Cyprian 6- This poetic book clearly presents to us the following five facts: a- An idea about the science of primitive theology: In this book, a very clear, direct, respectable, and spiritually eloquent research, deals with the existence of God, His glorious attributes, His perfect and un-describable wisdom, His un-resistible might, His un-describable glory; His un-paralleled justice, and His un-expressible greatness. b- It presents to us a sample of the piety of certain Gentiles. ‘Job’ was not of the people of God; he was not an Israelite, nor a proselyte; And yet, he was unparalleled in piety. 1 Letter, ترجمة دكتورة ایفا اد وارد بدمیاط . 240 2 Ep. 61: 5. 11 c- It presents to us an interpretation of two long-disputed problems; namely, the sometimes success of that come to the wicked and the tribulations that dwell upon of the righteous. But St. Augustine puts our heart at ease, telling us that, the chaff, sometimes found mixed with the wheat, would not harm it, nor reduce. Its value; as the time will eventually come, when it will be separated from the chaff, which would be consumed by fire. [This chaff will not lead the wheat of God to perdition; who, although a minority by comparison, yet they are considerably abundant. “He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other:” (Matthew 24: 31). The elect will cry out, saying: “Help, Lord, for the godly man ceases! For the faithful disappear from among the sons of men” (Psalm 12: 1); To them God will say: “He who endures to the end shall be saved” (Matthew 24: 13)1]. d- It presents to us a great example of perseverance and the close connection to God, amid the tough tribulations. e- It presents to us a symbol of the Lord Christ. As, generally speaking, ‘Job’ suffered greatly, and humbled himself, he eventually was rewarded by great glory; So Christ abased Himself to lift us up. St. Jerome says that ‘Job’ was a symbol of Christ, who “for the joy that was set before Him, endured the cross” (Hebrew 12: 2); was temporarily persecuted by men and by Satan; and seemed as though was forsakenby God; Yet He eventually resurrected from the dead, to intercede on behalf of His own, who added affliction to His afflictions. 7- The “blamelessness” of ‘Job’: St. John Chrysostom was particularly impressed by two personalities in the Holy Book: the righteous ‘Job’ from the Old Testament; and the apostle Paul from the New Testament. He dearly loved them to the extent that whenever he referred to one of them in the middle of dealing with a certain topic, he could not help but forget his original topic, speak profusely about that amazing personality, then would apologize for interrupting his original talk, and resume his discussion ‘Job’ was “blameless”. The word “blameless”, in the language of the book, means (upright); namely, walking straight, with no deceit or falsity. He was upright in his dealings, faithful in his promises; not only with people, but before God who testified to his blamelessness. The secret of this was the fact that he “feared God and shunned evil” (Job 1: 1). He is mentioned in the Holy Book as one of three blessed men; namely, Noah, Daniel, and Job (Ezekiel 14: 14-20). St. Augustine, often quoted the words of St. Ambrose, saying: [There is no one in this world without sin2]. Yet we are called to be perfect saints through our practical living fellowship with our Lord Jesus Christ. It is not the one who calls himself a saint, who is truly a saint; but he, who believes in the Lord Jesus, and who lives according to His teachings3. Theodoret, Bishop of Coresh Every believer is a saint, despite being one who lives in this world. The apostle says: “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband” (1 Corinthians 7: 14). See how faith evaluates sanctity. So, if we see someone in affliction, we are committed to give him a hand. We should not be zealous only toward those who dwell in solitude on the 1 Ep. 93:33. 2 St. Augustine: On the Grace of Christ 54. 3 Epistle to Philippians 4:21. 12 mountains, who truly are saints according to their faith; but we should also be as such toward the others who live in the world, who may be saints according to both faith and behavior. Thus we should not only go to a monk cast in prison; and disregard a layman in the same situation; because the latter is likewise a saint and a brother1. He, Himself, made us saints; Yet, we are invited to remain as such A true saint is he who lives in faith, and leads a blameless life2. St. John Chrysostom 8- ‘Job’ and self-righteousness: Some believe that the only danger in Job’s blamelessness and holiness, was his awareness of it. As thoughts of self-righteousness has filled his life for such a long time; that the Tempter found in him something to blame; and made ‘Job’. These words are not an unwarranted charge against the righteous Job’; but are based upon many of his sayings and behavior. Since the beginning, the Holy Book mentions that ‘Job’ used to offer sacrifices on behalf of his children, but not on his own behalf; which hints to his belief that he is not in need like they were. Actually, ‘Job’ considered himself righteous among a prodigal and a twisted generation. But, eventually, he discovered the truth about himself, and humbly sat in the middle of ashes. ‘Job’ held fast to his righteousness as a prophet in the Old Testament, who bore to us a symbol, though a minor one, of the blamelessness of Christ, who is alone without sin. God alone is the Righteous One, and who justifies; He grants man the righteousness. Some people seek to prove their own righteousness; namely, they assume that their goodness is their own, and not a divine gift; by which “they have not submitted to the righteousness of God’ (Romans 10: 3); because they are haughty and assume that they can please God by themselves and not by what is God’s3. St. Augustine 9- Life looked easy and joyful to ‘Job’; He was living in a paradise, and never entered the garden of Gethsemane; He was as though, he set for himself a tent on the Mount of transfiguration! He was as though living close to the tree of life; and was not used to carry the cross. He was one of those who wish to enter into the kingdom of God through the wide door and along the spacious road; But God intended for him to try the narrow door and road, the cross and the Golgotha; to experience the grieves and to get the blessings of the afflictions. 10- ‘Job’s friends could not comfort him because: a- They did not come to comfort, but to judge him b- They did not realize, nor experience, the real meaning of temptations. c- Their words were human and not from God. 11- The tendencies of ‘Job’s friends; a- Eliphaz, in his sayings, followed the way of personal experience (Job 41: 28). b- Bildad, tough and violent, leaned toward the human tradition of the former age (Job 8: 8). 1 In Hebr. hom 10: 7. 2Hom. On Ephes. Hom 1. 3 City of God 17: 4. 13 c- Zophar, followed the old literal way of the law (Job 11: 14-15). d- Elihu, was spiritually a symbol of the divine Intercessor. 12- God rebukes ‘Job’, saying to him: “Who is this who darkens counsel by words without knowledge?” (Job 38: 1). Here, God admonishes Job for complaining against his judgment; as though He intends to say to him: * O Job, If you have knowledge of the secrets of the universe and the unseen creation, you would not complain against My judgment. * O Job, I wish to mute Satan who prosecutes you, to bring you over to join Me in eternity as one who is justified, and on whom Satan has no authority. * Everything Satan has taken away from you, in his evil envy, I shall restore to you, double as much. Is this in your sight an unjust judgment?! What hinders the work of God’s Spirit in us, is that we intend to force our will on Him; and not to submit to His will. I wish we could learn to live in the splendor of submission to the divine will. “Glory to God in every thing”. I shall never stop saying this, whatever happens to me. St. John Chrysostom We know from several sources that nothing would ever happen without the will of God. He, who believes that God is the Reason, the Wisdom, the perfect Goodness, and the Truth; And that He would never allow for anything bad to happen to us; would realize that there would be no factor of chance nor chaos in God’s ordinances... They would be always convenient for us. We should know that all things happen for the best. St. Gregory of Nyssa 13- Satan will never despair of opposing God in His children; But the more he persists, the more his cup of evil will Fill, the more consummate will be his defeat; and his opposition will turn into blessings for the children of God. How the book of ‘Job’ describes him is fearful and terrifying (Job 40: 18; 41: 4): ‘His bones are like beams of bronze; his ribs are like bars of iron; his belly is like polishing stone,... etc’. He is the great and capable prince of the satanic legions. But the true and unique God calls him: “a little fox” (Song 2; 15); and mockingly calls all his hosts by the same name “little foxes”; and provokes the hunters against them1. St. Gregory of Nyssa Do not ever fear the threats of Satan; he is as paralyzed as nerves of the dead2. Hermas THE FRAME IN WHICH THIS BOOK IS WRITTEN AND ITS VALUE: Having been one of the great stories in the Hebrew literature, caused the story of ‘Job’ to be of such wide popularity in the whole world. It deals with a certain problem that, for long generations, has troubled the nations; which is: A- The traditional teaching concerning the divine dealings with man: In the Old Testament, we see God,while dealing with the people as a whole, does not disregard the individual. Jeremiah (31: 29-30) and Ezekiel (14: 12; 18: 1), talked 1 Commentary on Song of Songs, homily 5. 2Hermas: The Shepherd, Command 12:6:2. 14 about the personal responsibility of man, and the divine dealings with him, whether it is a reward for good deeds, or a punishment for evil ones, according to his personal behavior. The Lord says on the tongue of Hezekiel: “The soul who sins shall die” (Hezekiel 15: 2-4). That teaching, based on steadfast basis, proclaims that God, the Just (Jeremiah 17; 10; Psalm 36: 7), deals with everyone according to his own deeds (Proverb 24: 3). And as the Hebrew people then, were not clearly believing in the resurrection of the dead and the eternity of the soul; were not preoccupied with another life after death, and did not care for God’s justice in a second world, they believed that it has to be carried out here in this one; namely, God gives man his wage in this world; will make the righteous happy, and the wicked miserable. B- The daily experience contradicts this theory: There are righteous men who are inflicted as though they are wicked; And there are wicked ones who are rewarded as though they are righteous. And, according to the book of Ecclesiastes: “All men shall have one destiny – the righteous and the wicked” . As that caused the believers to have some doubt when they see the wicked safe and secure, Wise men, trying to convince the righteous not to follow the lead of the oppressor, and to choose none of his ways (Proverb 3: 31; 23: 17; Psalm 37: 1), Tell him that suffering has a special place in God’s plan; as it helps in the redemption of sins; that tribulation is not a punishment from God, but is rather a grace from Him, “for whom the Lord loves, He corrects” (Proverb 3: 11-12), And it gives the believer strength and purity; like fire that purifies the gold. That way the righteous would be sure that he will eventually gets out of tribulation, and resume his life with double happiness; whereas, on the wicked, God “will rain coals, fire, and brimstone and a burning wind” (Psalm 11: 21); and his descendants will face misery. Wise men tried to defend God’s justice, and to convince the believers that they will be the ultimate winners at the end; Yet they forgot all about today; That is why, the book of ‘Job’ came to open their eyes on what would happen to men in this world; and to open their hearts to faith in God, who intends to lift us up to the level of free giving; and of absolute faith, that goes according to the word of God, despite the surrounding darkness. The suffering of ‘Job’ that resulted from Satan’s allegations against Job’s piety, and from the divine permission to him to tempt Job; is not an evidence of a divine curse on ‘Job’, as his friends tried to prove; But is rather an evidence of a divine trust in him; and a challenge by God to prove to Satan the righteousness of ‘Job’. The book of ‘Job’ is an eloquent interpretation of the inadequacy of the human mind to answer all questions. The appearance of Job’s friends, has led to debate, false hope, and despair; Whereas that of God, has led to submission, faith, and courage. Man’s word is incapable of going through the darkness of Job’s mind; Whereas that of God has brought forth an abiding light. The book of Job, looking forward to the Lord Christ, has aroused problems, and sighs of pain; all of which could be only dealt with by the Lord Jesus. The void in the human heart, could never be filled, by anyone except Jesus Christ. THE AUTHOR OF THIS BOOK, AND WHEN IT WAS WRITTEN: The following are certain views concerning the name of the author of this book: 1- Some scholars believe that this book is written at the same time those events happened, by ‘Job’ himself, or ‘Elihu’, one of his four friends. 15 2- Several fathers believe that it was written by the prophet Moses while he was in Midian, to comfort his people he left in Egypt, fallen in bondage; and to tell them to trust that the Lord will eventually work for them. The high priest in Israel, later on, used to read the book of ‘Job’ for comfort, on the day of ‘Yum Kepur’1. 3- Some believe that ‘Elihu’ is the author; but Moses wrote the first two chapters and the last one; As God was called ‘Jehovah’ in these three chapters, but only once in the whole debates (Job 12: 9). This name was not known to the early fathers before Moses (Exodus 6: 3); who knew God by the name ‘Shadai’ (the Mighty), mentioned more than thirty times in this book. It is obvious that this book was written before the time of the prophet Moses; as it did not refer to the exodus of the children of Israel from Egypt; nor referred to the Law. It was not directed to a specific people; But as it was found among the books of the Old Testament, inspired by God; some believe that it was written as a lesson for the Jewish people about the exalted care of God for His beloved children in the midst of their sufferings and temptations. Yet, because of the collective impression of the book, it is believed to address every human of any race. It is a book for every era, and for every nation; needed by all humanity all the time, to feel god’s care and interest toward man. 4- Some believe that the author of this book is one of the Hebrews, knowledgeable in the literature of their land; a prominent poet, and a deep thinker, who was open on God’s secret, bound to an exalted ethical model, and aware of the misery and the affliction in which men live. 5- Luther, Franz Delitzsch, and other scholars prefer to think that this book was written by King Solomon, who cared for dealing with the actual problems of life; and whose book of Proverbs bore the same lines of thought of the book of ‘Job’. Both books care for the wisdom, as an essential and vital factor in the life of the believer; And this conforms to the openness of the personality of Solomon on the other peoples and nations. 6- Some believe that either Isaiah, Hezekiel, or Baruch, Jeremiah’s friend, is the author of this book. Some believe that it is written at the time of captivity, directly before or after it; probably in the days of Manasseh. Those who adopt this view depend on that this book came to confront the doubt of some in the care of God, who allowed for the defeat of Israel, and the large scale of tribulations that happened to them. Yet some other scholars rejected this view, as the book does not deal with the problem of suffering or catastrophes on the level of the congregation or the people, but only on that of the individual; And because what the book included, whether concerning the look at God, or the behaviorism, is not more progressive than what it was in the days of Solomon. Some believe that the exalt personality of ‘Job’ could be compared to that of Melchizedek, whom Abraham encountered after his battle with the five kings. . 7- Unfortunately, some critics believe that the book of ‘Job’ was not written by a single author; That the introduction (1: 1-2; 13), and the end (42: 7-17), include a folkloric episode that concerns someone exalted, who lived in the land of ‘Os’, and became well famed in the East. That episode came to be on the tongues of wise men during the second thousand years, and reached the land of Canaan in the days of Samuel, David, and Solomon; during the eleventh and the tenth centuries BC; 1 Yoma i. 4 (18 b). 16 namely before the captivity.When the catastrophe came upon Jerusalem in the year 587 BC, and Judah lost everything; their loss led them to wonder about the significance of their existence; and of their belief in God’s righteousness, holiness, and justice. A poet who came back among the second batch of captives, wrote a prophetic form of poem (3: 1-31-40; 38: 10- 42: 6); presenting a certain character, who suffered and did not know the reason of his suffering; and three friends debating with him on the significance of existence, the justice of man and that of God (31: 35- 37). Then came a student of the author of the book of ‘Job’, and added the speech of Elihu (23: 1-37; 34), to defend God, and to demonstrate the value of suffering in the life of man. As there were uncountable men who felt bitterness (Lamentations 3: 15), and anger toward a God who did not fulfill His promises, they are told the story of ‘Job’ who suffered the way the children of Judah did. As those people believed that they have certain rights toward God; the book of ‘Job’ proclaimed to them that God is not a merchant, to whom you give, and from whom you take; True faith teaches us the free giving. THE BOOK OF JOB IN THE RABBINICAL LITERATURE1: The book of ‘Job’ was not one of the books to be collectively read in the Jewish Synagogues, like the five books of Moses and the prophets; or in the religious occasions and feasts, like the five books of ‘Meglots’ (Parchments): the Song of songs, Ruth, the Lamentations of Jeremiah, the book of Ecclesiastes, and of Esther. But it was a book for personal reading, dealing with a deep topic, preferred by the cultured educated category. Because of the importance of the book of ‘Job’, the ‘Talmudists’ paid much interest to the main character of the book. All the Rabbis, with the exception of two, confirm that ‘Job’ was an actual historical character; and yet, they differed concerning the exact date in which he lived; as well as his nationality: 1- ‘Bar Kappara’ believes that he lived in the days of Abraham. 2- ‘Abba Kahana’ believes that he lived in the days of Jacob, and that he was married to his daughter Dinah. 3- ‘R. Levi’ says that he lived in the days of Jacob’s children; and said on the tongue of ‘Yose b. Halafta’ that ‘Job’ was born in the days Jacob went to Egypt, and died in the days of the exodus of the Israelites from there. Some believe that what happened to ‘Job’ was because Pharaoh sought the counsel of Jethro, Balaam, and Job, concerning what he should do, in order to limit the number of the people of Israel; and that God struck ‘Job’ with afflictions when he stood speechless. This story came in the book of ‘Sefer ha-Yashar’2 as follows: [‘Job’ was one of the eunuchs of Pharaoh who counseled him to order the killing of the male Israelite children (Exodus 1: 16). And when Pharaoh saw in a vision a warning of the birth of a certain ‘helper’, he again sought the counsel of ‘Job’, who responded in a vague way, saying, ‘The king should do what pleases him’3]. Some believe that the prophet Moses encountered ‘Job’ during the time he wondered in the wilderness, before returning to Egypt to rescue his people from the bondage of Pharaoh. 1 The Jewish Encyclopedia, NY, 1904, vol. 7, p. 193 ff. 2 Section “Shemot”, P 110 a, ed. Leghorn, 1870. 3 Sefer ha – Yashar L. C. P 111a, 17 4- ‘Levi b. Lahama’ believes that ‘Job’ lived in the days of Moses, who wrote that book. Whereas some rabbis believe that ‘Job’ was one of the servants of Pharaoh, who feared the word of God (Exodus 9: 20). 5- ‘Raba’ believes that ‘Job’ lived in the days of the spies sent by Moses to examine the land of Canaan; And that he was a pious Gentile prophet. 6- Some Rabbis believe that ‘Job’ was an Israelite, and one of those who returned from captivity. THE BOOK OF JOB IS AN ACTUAL HISTORIC EPISODE: Although it is believed by some scholars that it is difficult to say for sure whether ‘Job’ was not a fictional character or not; yet there has to be an actual foundation for this story that gave it such a strong effect and influence. Living in the hearts of people, such like that, it could not be but a real character; Besides, it was not the nature of the Hebrew authors to create the characters of their novels from pure imagination, but they used to base them on actual facts. 1- The location where ‘Job’ lived was fixed by the province of ‘Os’, with which we shall deal in the first chapter. 2- The names of his friends: ‘Eliphaz the Tamanite’, a descendant of Essau (Genesis 36: 11); ‘Bildad the Shuhite’, a descendant of Abraham and Keturah (Genesis 25: 2); ‘Zophar the Naamathite’, of some unknown origin; and ‘Elihu’ a descendant of Nahor, Abraham’s brother (Genesis 22: 21) 3- As to the debate between God and Satan, the author got it through a divine proclamation, like many of the books of the prophets. THE BOOK OF JOB AND THE HOLY SCRIPTURE: Despite the reluctance of some Jewish scholars to accept the person of ‘Job’, because he was not an Israelite; Yet, being faithful to the word of God, they kept it as a holy Book, written by the inspiration of the Holy Spirit; referred to by the apostle James (James 5: 11); and quoted by the apostle Paul (1 Corinthians 3: 19; Job 5: 13). Its position among the legal Hebrew Books, conforms to its great appreciation; being put in the third section, called in Hebrew ‘Cotobhim’, meaning, (the holy writings), known in Greek as the ‘Hagiography’ – after the book of Psalms and the book of Proverbs. But, in the Septuagint version, it was put at the beginning of the poetic books; a system followed by the modern versions. The book of ‘Job’ is one of three books (together with the Psalms and the Proverbs), for which the scholars of Hebrew Theology (the captives), put a special system of enumeration, to demonstrate their poetic features. THE HOSPITALITY OF JOB: The Telmudists cared very much for the personality and piety of ‘Job’, and counted him as the most hospitable human; And that he, like Abraham, built a motel (hospice) on the crossroads, which had four doors, one on every direction, to make it easy for the passersby to enter into it. He was Known for his love and compassion toward the sick and the suffering, and his care for the fatherless. Like Abraham he worshipped God with piety, raising pure prayers; and like Melchizadech and Enoch, he was blameless, and far from any evil behavior. And according to the Tergom, the name of ‘Job’ was one of seven names engraved on the seven branches of the golden lampstand. Because some Rabbinicals believed that his attributes made him surpass the person of Abraham, Some others tended to prove otherwise. ‘Yohannan b. Zakkai’ 18 said that Job’s piety came out of fear of punishment; And according to ‘R. N. Recension, despite Job’s great hospitality, when he fell in grief, he tended to complain that he was oppressed; And claimed that God said to him: “Your hospitality has not yet reached half that of Abraham’. The Telmudian literature wrongly tends to consider ‘Job’ a rebel who challenged God1; which kept the Jewish people from saying in their prayers: “The God of ‘Job’’’, the way they used to say: “The God of Abraham, of Isaac, and of Jacob”. And ‘rabba’ claims that ‘Job’ denied the resurrection2. BETWEEN THE LORD CHRIST AND ‘JOB’: ‘John Howard Raven’ says that the book of ‘Job’ is the best dramatic disposition of the sufferings of the righteous; unsurpassed in all the literature; That the suffering ‘Job’ is a shadow of the suffering and righteous Christ; And that the pouring blessings because the sufferings of ‘Job’, are shadows of the limitless blessings of the sufferings of Christ; which is supported by what came in (James 5: 11)3. It is obvious that ‘Job’, who was not an Israelite, was aware of the divine promises concerning the salvation and the enjoyment of resurrection and glory with Him (Job 19: 25-27); which he orally received. 1- Both the Lord Christ and ‘Job’ have been exposed in their times, more than any body else, to temptations by Satan, and have overcome them. 2- Both the Lord Christ and ‘Job’, in their temptations, were forsaken by their friends. 3- In his response to his friends, ‘Job’ said, referring allegorically to the reconciliation done by the lord Christ: “For He is not a man, as I am, that I may answer Him, And that we should go to court together. Not is there any mediator between us, who may lay his hand on us both” (Job 9: 32-33). The Church, by reading from the book of ‘Job’ on Wednesday of the holy Bascha, intends to show us that the ‘Mediator’ referred to by ‘Job’ in his book, has already come in the Person of the Lord Christ, whose passion started by the betrayal of his disciple on Wednesday. 4- Both the Lord Christ and ‘Job’ had ultimately overcome the temptation. Jesus Christ, although crucified and died, Yet He was risen alive. And about ‘Job’, it is said: “The Lord blessed the latter days of ‘Job’ more than his beginning, ,,,he died old and full of days” (Job 42: 12; 17). 5- Although ‘Job’ lived during the first era of the Old Testament, Yet he presented a clear example of the lord Christ, who delivered Himself to disgrace and shame, was oppressed by people and by Satan, died, buried, and risen, proclaiming the resurrection; and interceded for us by the honored blood. ‘Job’ likewise, interceded for his persecutors, and offered sacrifices on their behalf. ‘Franz Delitzsch’ says: [The true inclusions of the book of ‘Job’ is the secret of the cross: the cross of the Golgotha is the solution for the riddle of every cross; The book of ‘Job’ is a prophecy about that ultimate solution4]. THE ‘RAARA’ OF JOB: It was said that the plant that ‘Job’ used in his bath water and was cured, was a sort of green peppermint herb; which some Copts traditionally gather from the banks 1 ba’at; Midr. Teh. XXVi. 2 The Jewish Encyclopedia, vol. 7, P. 194. 3 John Howard Raven: Old Testament Introduction, N.Y., 1906, p. 275. 4 Commentary, vol. 1, p. 32. 19 of rivers on Wednesday morning of the holy week of Bascha, to use it with their bath water, believing that it would heal their ailments. ‘JOB’ IN THE COPTIC ORTHODOX CHURCH: On the first day of the Coptic month of ‘Thout’ (September), the Coptic Church celebrates the healing of ‘Job’ from his ailments, after he bathed in water; And on the second day of the month of ‘Pachons’ (May), it celebrates his departure from this world. His prophecies are read during the great lent; and he is mentioned in the rite of the sacrament of the Unction of the sick; to demonstrate to believers that no one should despair of the possibility of being cured of his ailment. His name is included in the vespers: In the ‘Commemoration of the saints we pray, saying: [Pray for us, O prophets and righteous; Pray for us O righteous ‘Job’; Pray for us O...….to God to forgive us our sins]. And his name is also included in the Theotokia of Sunday, and in the song , in which the Church says: [Peace be on you, O Mary, who symbolizes the steadfastness of the righteous ‘Job’...]. And in the Doxology of the holy lent, in which the church sings, saying: [Through fasting and prayers, God showed compassion on His servant ‘Job’, and cured him. The commemoration of ‘Job’ on Wednesday of the holy Bascha, known as ‘Job’s Wednesday, during which that righteous man is remembered as a symbol of the Lord Christ, in his severe suffering and temptations, as well as in the happy ending of His life. The church reads this of ‘Job’ on this very day (Wednesday), because on that day, the plot against the Lord Christ began. THE INTEGRITY OF THE BOOK OF JOB: Some scholars contradict the unity or integrity of the book for the following reasons; 1- Some claim that the talks of Elihu (Chapters 32 to 37) seem to be added later; because his name was not mentioned, neither in the introduction, nor in the end of the book; And because his debates were not much different from those of ‘Job’s three other friends; and came, unwarranted, blocking the harmony of that poetic piece; especially that Jehovah answered ‘Job’ and not Elihu (38: 1). This could be explained as follows: a- The name of Elihu was not mentioned in the introduction, because he did not take part in the debates until its final stage. And was not mentioned in the end of the book, because his role as a forerunner to Jehovah, to prepare the way in their minds, has been accomplished. b- Although Elihu condemned ‘Job’ because of accusing God of injustice. Nevertheless, he tried to justify his position (32: 33). c- His goal was not dealing with the problem of the suffering of the righteous, as much as it was to prepare the way for God’s talk with ‘Job’ through the whirlwind. d- God answered ‘Job’ and not Elihu; as the subject of the book was the suffering of the righteous ‘Job’; And there was nothing in the talk of Elihu’ to condemn him for it. 20 e- Without the debate of Elihu, the respond from the whirlwind would be cut short1. 2- Some critics believe that what came about the tribulations of the wicked (37: 7, etc.), is out of place, as it was not different from what came in chapter 20. This could be answered by saying that the talk is in harmony with what came before it, and makes it clear. Because Job’s three friends confirmed their enmity against him, with his broken down soul, he intended to chasten them for their unwarranted position. He was positively sure that God will interfere to restore his honor to him. 3- Some claim that what came in chapter 28, concerning wisdom, interrupted the relationship between the two chapters 28 and 29; and is different from what ‘Job’ has already said, concerning his suffering of grief and bitterness. This could be explained by saying that, because the three friends assumed that they are men of wisdom, ‘Job’ intended to confirm to them that they are not; and they are instead, worthy of divine chastisement because of their unwarranted enmity against him. This chapter shows that ‘Job’, although passing through periods of bitter despair; yet on him, the sure hope of God’s work, and of His salvation, shone. 4- Some scholars claim that both the introduction and the end of the book were added on a later date; But to answer this, we say that, without them both, the whole debate would be pointless; and there would be no solution for the problem. 5- Cheyne regarded the talks of the Almighty (Chapters 38-41); especially His description of ‘behemoth’ (40: 15; 41: 34); as a confusing element in the book. This could be answered by saying that the book bears an amazing literate harmony; and that if the talks of Jehovah from the whirlwind are omitted, the problem of suffering stays without solution; and the book would lose its best part2. THE GENERAL FRAME OF THE BOOK OF JOB: A- Between heaven and earth (Chapters 1, 2): If God rejoices in His good children, and is proud of them (1: 8); The enemy, on the other hand, is consistent on complaining against them, hoping to have the chance to tempt them by suffering. God allows Satan to do that, to let him consummate his evil cup; and to justify his children. 1- Job before the temptation 1: 1-5 2- Satan and the suffering 1: 6; 2 B- Human comforts (Chapter 3): When his friends came to comfort him; his soul got more embittered; cursed the day of his birth; desired death, and said to them: “Miserable comforters are you all!” (Job 16: 1). It did not stop at their inability to comfort him, but they condemned him, and aroused theoretical discussions that broke his soul. C-Theoretical debates of the suffering: (Chapter 4-37): 1- The first debate (Chapters 4-14): Each debate ends with a request to ‘Job’ to repent. 2- The second debate (Chapters 15-21): Each debate deals with the suffering and the end of the wicked. 1 John Howard Raven: Old Testament Introduction, N.Y., 1906, p. 279. 2 John Howard Raven: Old Testament Introduction, N.Y., 1906, p. 282. 21 3- The third debate (Chapter 22-31): Like the first debate. 4- The wise Elihu (Chapter 32-37) Because the suffering in the mind of his friends is a sign of God’s anger; they counted ‘Job’ as a wicked man and a hypocrite. Eliphaz the Temanite based his argument on lessons he learned in a dream or a vision; Bildad the Shuhite on old proverbs (8: 2-13); and Zophar the Naamathite on experience. ‘Job’ defended himself; And in Chapter 21, he presented a new proof, that the wicked mostly lead a comfortable life. Elihu, the wise young man, waited until the end to reveal that the suffering is intended to chasten the soul; proclaims the need for the Intercessor Redeemer for justification (33: 23-28); and reveals as well the exaltation of God’s wisdom (37: 11-13). D- God and the suffering (Chapter 38-42): God reveals to ‘Job’ that, being ignorant of several issues around him; how could he realize the secrets of God?! Chapter 38 includes information not known to man before the twentieth century. God clarifies His wisdom for allowing for ‘Job’ to be put to temptation: 1- By it, ‘Job’ saw God. “I have heard of You by the hearing of the ear, but now my eye sees You” (42: 5). 2- By it, ‘Job’ was honored; And God commanded his friends to ask him to pray for them, and to intercede on their behalf. 3- God restored to him double the blessings. 4- God confirmed to him that his children are not dead. 22 DIVISIONS OF THE BOOK OF ‘JOB’: 1- Introduction 1 – 2 2- Lamentation of ‘Job’ 3 3- Poetic debates between ‘Job’ and his friends 4 – 31 a- The first round of debate 4 – 14 b- The second round of debate 15 – 21 c- The third round of debate 22 – 31 4- Poetic speech by Elihu 32 – 37 5- A poetic debate between God and ‘Job’ 38 – 42 a- God answers ‘Job’ 38 – 41 b- ‘Job’ responds to the divine word 42: 1- 6 6- ‘Job’ gets back double as much as he lost 42: 7– 17 N.B. THE MOST PROMINENT FATHERS WHO INTERPRETED THE BOOK OF ‘JOB’ ARE: 1- St. John Chrysostom: Jean Chrysostome: Commentaire sur Job, tome 1 (Ch. 1-14), tome 2 (Ch. 15- 21), trans. Into French, by Henri Sorlin (Source Chretienne, No 346, Paris 1988). 2- Pope Gregory (the Great)1: Morals on the book of ‘Job’, Oxford, London 1845, 1847 (John H. Parker J. Rivringion). 3- Father Hesychius of Jerusalem: Hesychius de Jerusalem: Homelies sur ‘Job’. Vol. 1, 2 by Charles Renoux, F. Graffin. Patrolog. Orientalis, tome 42, Fascicule 1, No 190. Fas 2- 191. Belgium 1983. This father died about the year 450 AD; An author and an interpreter of the Holy Book, He started his early life as a monk, and in the year 412 AD he was ordained a priest in Jerusalem according to Theophan the Confessor. We know nothing about him except that he interpreted the whole Holy Book. And it appears from what remained of his interpretations and commentaries, that he followed the Alexandrian system in his works; and that he defended the Orthodox faith against the followers of Arius, Apolonarius, Mani, and others. He published a work called “The Centuries” under his name (most probably done by Fr. Hesychius of Sainai – in the sixth/seventh century). The Greek church celebrates him on the 25 th of March)2. . 1 للتعرف على شخصیته وأفكاره وكتاباته ا رجع كتاب: "الرعایة"، 2004 2 ا رجع كتابنا: قاموس سیر الآباء - حرف ه. 23 AN INSPIRATION FROM THE BOOK OF ‘JOB’ BY WHAT TITLE SHALL I CALL YOU, O RIGHTEOUS ONE? You lived a Gentile without a written law. Yet, by the sweetness of Your piety, You surpassed many of the people of God. You had no Holy Book, nor a guide, or helper; Yet your heart was lifted up to share with the heavenly creature, their praises. Your life became an open Bible, to be read by every man. To get in touch with God’s love for mankind. Your life testifies to God, who has no partiality. Who loves every man, and desires the salvation of all. Your name that surpassed many, has been written in the book of life. You heard about God; then, with your eye you saw him. I wonder, who among the men of God, can reach your rank?! Your life story is that of the open heart. That of the true fatherhood for every man When you were rich, you did not close your door before the needy. And when you became poor, you opened the doors of hope before all who are tempted. On a heap of ashes, you were more glorified than Adam your father in paradise. You did not submit to your wife’s seduction as your father Adam did. But instead, you drew her to enjoy with you the goods and the blessings. In your struggle against the various temptations, you were crowned and glorified. In your debate with your friends, you did not seek human comfort. And in your debate with God, you humbled yourself to be glorified. Satan did not despair of opposing you. But you were hidden in the Rock of ages. Satan’s arrows were broken, and he became in disgrace. You became justified before God, and became glorified. Your perseverance broke down all the tricks of the adversary. Blessed are you O ‘Job’; You became a symbol of our Christ. You were tempted and became crowned; As He was tempted, to crown all of us in Him. You were forsaken by your friends; and by His own, He was driven outside the camp. You interceded for your friends who attacked you. And, by His precious blood, our Christ interceded for us, while we are His enemies. After being like a dead man on a heap of ashes, you were raised up, rejoicing for seeing your God. Our Christ died and was buried; Then raised us up with Him, to behold the divine bosoms. Blessed are you, You who became an excellent example along the generations. By what title should we call you, O righteous one?! 24 25 AN ANNEX TO THE DEBATES BETWEEN ‘JOB’ AND HIS FRIENDS THE FIRST DEBATE (CH. 4 – 11) ELIPHAZ (4 – 5); 1- He depended on personal experience and a night vision. 2- As he was the oldest of the three, he was always the first to talk. 3- He prepared the atmosphere for his friends, by presenting his theory, implying that there is a connection between sin and suffering; While righteousness brings forth temporal happiness, sin, on the other hand brings forth temporal tribulations; Then he applied his theory on ‘Job’. In his first debate, he counted ‘Job’s suffering as corresponding to his evil; and blamed him for the following serious sins: a- His weariness (4: 2-11), for feeling that he is unjustly treated by God. b- His lack of perseverannce (4: 12). c- Not repenting on his hidden sins (5: 8-27). ‘Job’s response (6–7): The presence of those philosophers, and hearing their theories, made him question God’s justice, without entering into a theological debate. He expressed his inner frustration, because, although he confesses his sins, yet he thinks that they are not that unusual. He rebuked his friends for their lack of compassion (6: 14-30). In the anguish of his spirit and the bitterness of his soul, He complained to God (&: 1-21). BILDAD 8: 1- He depended upon human tradition, and the arguments of the old. 2- He did not care for the misery of his friend. 3- He despised ‘Job’s defense. 4- He disregarded Job’s criticism for their lack of compassion. 5- He confirmed the theory of Eliphaz (God’s justice). 6- He ended his speech by some short amiable words, though in an unfitting way (20-22). Job’s response: Like his response to Eliphaz, he introduced himself to his friends; Then he addressed his talk to God. He mocked Bildad’s starting speech; then strongly contradicted his ending one. With strife, but with no blasphemy, he complained to God; then amiably admonished his friends. Even Satan could not make him blaspheme against God. ZOPHAR 11: 1- He depended upon the ancient literal law. 2- In the name of the three friends, he violently accused ‘Job’, of wickedness. 26 3- He ended his speech by demonstrating the possibility of reform, and restoration of prosperity through repentance. ‘Job’s response (12-14): In his response to Eliphaz and Bildad, ‘Job’ strongly defended his innocence; something that frustrated the three friends. He attacked and criticized the ignorance of his friends. He demonstrated their right to comfort him, but not to attack him; Then he soon resorted back to God (13: 20-14: 21). Amid that appeal to God, hope shone in the soul of ‘Job’. It is obvious in his response here, that his faith challenged the abyss by the spirit of hope and conquest. THE SECOND DEBATE (Chapters 15 t0 21) ELIPHAZ 15: 1- All the past confrontations have created an atmosphere of resentment instead of friendship. 2- Eliphaz, the aristocratic philosopher, forgot the basic principles of decency. 3- He practiced his role to demonstrate his philosophy and wisdom, and to add new charges against ‘Job’. Job’s response (16-17): ‘Job’, lost interest in their vain debate, and moved to talk to God; saying to them: “Miserable comforters are you all” (Job: 16: 1). BILDAD 18: Degrading the integrity of “Job’, he counted him as tearing himself apart with his anger; bringing himself by himself into his own net, and walking into the snare of death; namely, falling under the tribulations of the wicked. ‘Job’s response (19): Having fallen under such vicious condemnations by his friends, he found no other way but to resort to God, the heavenly and compassionate Friend (23-29). ZOPHAR 20: Having heard how ‘Job’ played on the strings of the right to salvation, as though, intending to arouse the angels; Zophar, in his second speech; having ears, but not hearing, he consummate what Bildad said in harmony, to sing together a poem about a wicked man, cast on a heap of trash -- ‘Job’ as they saw him. ‘Job’s response (20): Having been struck by blindness, the accusers could not see Job’s righteousness and faithfulness, they condemned him on his tribulations, instead of trying to find an interpretation for them. But ‘Job’s eyes, now, being protected by a spirit of hope, are opened to see how, in this temporal life, the righteous may suffer, and the wicked may enjoy prosperity (26). THE THIRD DEBATE (22 – 40) ELIPHAZ 22: 27 In his final speech, shamelessly, and openly, he presented a summary of their charges. While pretending to defend God’s justice in dealing with humans, they became allies to Satan; persisting that ‘Job’, to whom God testifies to be his faithful servant, like nobody else on earth, is a tool of Satan; And advised him to repent his sins. ‘Job’s response (23-25): Describing Eliphaz’ charges as false and with no basis, he summarized what he said before (Chapter 21) He contemplates in God’s unfathomable justice in dealing with him as a righteous man (Chapter 23); and with thewicked (Chapter 24). BILDAD 25: 1- He avoided entering into another debate or answering ‘Job’ (24: 25). 2- He resumed what those philosophers said, that man could never be justified before God. 3- He gave a solemn, although pointless speech. Job’s response (26): ‘Job’ strongly responds, confirming God’s wisdom in all His ways; but saying that, in what Bildad uttered, he was a tool of Satan, and not as a defendant of God. JOB’S TEACHING TO THE SILENT FRIENDS(27-28): With the end of debate and before the silence of his friends, ‘Job’ took the position of a teacher, and started to demonstrate that their accusations were inspired by Satan, and not from God. A REBUUTAL BY ‘JOB’ (29 – 31).
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