WOULD THINKING ABOUT DESTINY BE THE SOLUTION? It is difficult for us to judge ‘Job’, because we have not been exposed to such quantity, quality, and timing of calamities like he did. Besides, he neither had the law nor the bible, in which the Word of God tells us about the role of the devil as an unrelenting opposing adversary, about the sin, and the life to come. And although we have all these spiritual possibilities to support us, yet. In many situations, we fail to realize the wisdom and significance of God’s ordainments. In this chapter we shall see the tempted ‘Job’, wrestling between the following facts: 1- His conviction that he has done no hidden evils that warrant such bitter temptations from all sides. 2- His complete trust in the divine exalted care, being God’s very beloved creature, 3- His conviction that no man can question God’s wisdom; nor debate Him, like in a court of justice. 4- His trust in the justice of God. 5- His inability to keep quiet; as the temptation is far beyond human endurance. Before all these facts, ‘Job’ believes that the only thing he could do is to contemplate in his inevitable end. As though he is saying to the Lord: If You do not give me convincing basis for Your dealing in this way with someone innocent like me (2-3); And not being possible to deceive like a human judge (4-5); did you have the intention, since the beginning, to treat me as such, whether I am a sinner or not? Was I predestined to destruction?! (6-7). Yet, how can this conform to the miracle of my creation, when your hands shaped and made me, out of dust, into flesh and bone (8-11). You still grant me life, and care for me (12); and yet, from the beginning, you seem to have decided to destroy all you have given me (13); whether I am good or evil (14-15). Even if I could manage to hold my head high, and prove my innocence, you are persistent on pouring over me every possible suffering and grief, to testify to my guilt before the eyes of the world (16-17). It was sure better for me not to come ever into being (18-19); But, being alive, With all such sufferings, my life, would most probably be of short duration; I will surely soon die, and go to the place of no return, to the land of gloom and darkness (20-21). In his response to the words of Bided, although ‘Job’ continues to confirm that the wicked and the righteous are both prone to face temptations, Yet, under such heavy burden of calamities, he could not help moaning. Although it is not possible to justify himself before God, Yet, he feels helpless to endure so much sufferings. He was confused between his commitment to deliver himself to the will of God, and the heavy weight of his burden, and his desire to get rid of it even by death. 1- He loathes his very life 1 – 7 2- His life is in God’s hand 8 – 13 3- God’s justice and mercy 14 – 17 4- Death is the end of troubles 18 – 22 2 1- HE LOATHES HIS VERY LIFE: “I loathe my very life; therefore I will give free rein to my complaint, and speak out in the bitterness of my soul” (Job 10: 1). With some courage, ‘Job’ stands before the divine Judge, to raise his complaint to the One who issued the verdict for him to enter into such bitter afflictions. The tempted man realized that there is no other way to complain about what dwelt on him, but to raise it to God Himself. Not able to defend himself before God; fearing His greatness; and finding no one to reconcile him with Him, ‘Job’ could not help but scream: “I loathe my very life”; and, in despair, he longed for death. Being unable to accuse God of oppression or cruelty ‘Job’ raised a complaint against himself; accused himself of being ignorant of the basis of the controversy, and assumed that it must be his own fault, although he does not know how it could be! He did not attempt to utter a single word, for fear that he might say the wrong thing; But the bitterness deep inside him; or, according to the apostle: “the sin living in him” (Romans 7: 20), set forth to show itself. Now, as his present life became tasteless, contrary to the sweetness of his love of God, his soul started to flare against itself, accusing it of the sins it tried before to justify, with the excuse of ignorance of the high things; and added: “Therefore I will give free rein to my complaint (against myself)” (1). Pope Gregory the Great Let your sufferings be like books to advise you. St. (Mar) Ephram the Syrian Pope Gregory the Great believes that the righteous ‘Job’, in the midst of his great tribulations, with his heart, being lifted up toward the heavenliest, and flared with love toward God, the sins he was not aware of, or that he tried to justify, started to become apparent before his eyes. That is why he came to loathe his life, and started to accuse himself, and to utter a complaint against himself. ‘Job’ would rather become his own accuser, rather than to fall under judgment in the great day of the Lord. He would rather condemn himself, than to get condemned by God, even in this world, and be delivered to his enemies, who would gloat to chastise him. How sweet it is, for man to put the blame upon himself! The affliction would then turn, from being a burden that brings bitterness to the soul, into an enjoyment of a weight of eternal glories, to experience in the midst of sufferings; according to the words of the apostle Paul: “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4: 17). “I will speak out in the bitterness of my soul” (1). Whoever tells about his sins in disgust; should speak out in the bitterness of his soul; for the bitterness itself to be a punishment for the attempts of his tongue to justify his conscience. But, we must put into consideration that this brings on a kind of security against the pains of regret; lifting them up to confront with greater confidence the examination of the heavenly Judge. Pope Gregory the Great The soul would not return to God, unless it is taken away from the world; and it would not be truly taken away, except through labor and suffering. St. Augustine 3 The nature of the apostle Paul was not different from ours; nor his soul was different from our souls; or he lived in a different world. He lived in the same world, and submitted to similar laws and customs. Yet, as far as virtue is concerned, he was exalted over all humans in the past and present. Now, where are those who claim the difficulty of virtue, and the easiness of sin, who are condemned by the words of that man, saying: “For the light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4: 17). If troubles were light and endurable, how much more are our troubles, which are nothing in comparison, or are mere pleasures! Paul embraced his sufferings with love, and endured all the difficulties and obstacles he faced on the way to virtue, with joy. He did not complain because of the weakness of the body, the pressure of responsibility, the burden of different customs, or anything else. Although his responsibilities surpassed those of rulers and kings, yet he daily grew in virtue; and the increase of the risks he faced, made his zeal stronger, to say: “Forgetting what is behind and straining toward what is ahead” (Philippians 3: 13). And approaching death, he called everybody to partake of this joy, saying: “So you too should be glad and rejoice with me” (Philippians 2: 18). Greatly rejoicing in affliction, in suffering, and in every humiliation, he wrote to the Corinthians saying: “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, and in difficulties” (2 Corinthians 12: 10); calling them ‘the arms of justice’, and a fruitful source for his own benefit, that make him undefeatable before his enemies. Despite all the strikes, persecution, and insults, he felt as though in a continuous wedding, correcting several of the concepts of conquest; and thanking God by saying: “Thanks be to God who always leads us in triumphal procession in Christ” (2 Corinthians 4: 14) 1. How glorious are the sufferings by which we seek the analogy of the Lord’s death! Like the goldsmith, when he cast a piece of gold in the furnace, for a certain duration of time to get it purified; So it is when God allows testing humanity by afflictions to be purified and to gain much benefit. I wish we would not get disturbed, nor despair when temptations dwell on us; because like the goldsmith who knows well, how long he should leave the piece of gold in the furnace, and when to take it out before it gets overheated and damaged; God knows when we are sufficiently purified, to relieves us in proper timing, of the temptations he allowed for us to go through because of our increasing evils. When something we do not expect dwells on us, we should not murmur or have our hearts fail; but we should know for sure that God who thoroughly knows these things, intends to test our hearts by fire, according to His will. That is why we are told to submit in everything to God, who knows when to bring us out of the furnace of fire (Wisdom of Joshua 1: 1, 2) We should always submit to Him, continuously thank Him, and endure everything with pleasure, whether He is granting us blessings, or testing us with chastisements, which likewise are some kind of blessings. A physician may let us enjoy swimming in a soothing pool, or go to a pleasant garden; and he may also put us, for our own benefit, under his scalpel and knife... He is a physician! . 1 في مدیح بولس: عظة 2 4 A father may show compassion to his child, but may also chasten and punish him... He is a father! Knowing that God is more compassionate than any physician or father, we should not examine his dealings, nor ask Him for an account, but should let Him do what He finds proper in His sight, whether to relieve us of temptation, or to chasten us with it In both cases He means us good; intends to grant us fellowship with Him; knows for sure our different needs, what suits each of us; and how and what is the best way for our salvation. Let us then follow Him wherever He takes us, whether He intends for us to take an easy and paved way, or a rough and difficult one1! St. John Chrysostom “I will say to God: Do not condemn me, but tell me what charges You have against me” (Job 10: 2). Together with what ‘Job’ may show of protest; he, proclaiming his ignorance of the secret of the controversy, considers himself guilty, even though he does not know of what sin. That is why, he humbly asks God, saying: “Do not condemn me”; namely, (Do not separate me from yourself). If you intend for me to suffer, Do not allow the sin, the cause of my trouble, to settle down inside me! If you intend for the rod of chastisement to fall on me, Do not allow for my perdition! Chastise me; but do not condemn me as being worthy of judgment. And as the apostle says: “When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world” (1 Corinthians 11: 32). What ‘Job’ coveted was realized in Jesus Christ: “There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death” (Romans 8: 1). God allows for temptations, to let the believer cry out to seek knowledge, and to discover the secrets of God, saying: ‘Let me understand, but do not condemn me’. The righteous ‘Job’ realized that he for sure, must be a sinner to go through all this affliction; Yet, that was not enough for him; He wishes that God grants him an understanding to know what his sin is; because he would then confess it, and get rid of it through the divine grace. How great is faith, and how great is the power of conscience, for man to call God to testify to the realization of his goal. ‘Job’ did not object to what dwelt on him through his human condition, but he objects to what would come as a result of lack of holiness;; confessing that if it does, it would be because of weakness on his part. Man may sin through his human status; as no one is exempt from falling. But to act in an unholy way; that would be because of a lack of faith through an evil heart, which is not how a righteous man should act. Forgiveness of man’s sins depends upon God’s mercies, and not upon man’s strength2. St. Ambrose “I will say to God: Do not condemn me, but tell me what charges You have against me” (2). Proclaiming in the bitterness of his soul that he is a sinner, what 1 والمفلوجان: للقدیس یوحنا الذهبي الفم، ترجمة القمص تادرس یعقوب ملطي، 1966 ، ص 35 الخ. 2 The Prayer of Job and David, Book 1, 6:17. 5 could he say to God, but not to condemn him; as the bitterness of his present regret, would take away the pains of frustration over his sins? God judge's man in this life in two ways: Through the realization that his present troubles are just the beginning of the ones to come; Or by waiving the coming troubles through the present ones. Chastisement spares those who change themselves from having what is worse; whereas those, whom the present troubles do not change, would consequently enter into further troubles. If the present troubles are not to save from the eternal woe, the apostle Paul would not say: “When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world” (1 Corinthians 11: 32); and “The Lord disciplines those He loves, and He punishes everyone He accepts as a son” (Hebrew 12: 6); and as it was said to St. John by the voice of the angel, “Those whom I love, I rebuke and discipline” (Revelation 3: 19). “Tell me what charges You have against me?” (2). It is as though he says to the Lord: [By the strikes You brought over me, You make me secure from the eternal judgment. We can also understand this phrase in another way: A righteous man often receives strikes of temptation; Yet, despite thorough examination, he cannot decide, on account of which particular sin he is stricken. Even though he feels that he is a sinner, but what makes him more terrified is his ignorance of the real reason behind getting these strikes. As he is certainly positive that the Mighty God would never oppress anyone; and that he was put under the scourges as a kind of warning, He prays to the divine Judge to reveal to him the goal behind His chastisement, so that he may wail for his sins; even though he fails to discover what he should wail for! “Does it please You to oppress me, to spurn the work of Your hands, while You smile on the schemes of the wicked?” (Job 10: 3). ‘Job’ now, admonishes God for letting the wicked consummate their evil schemes in the life of His believers, the work of His hands. In the whole book, it is obvious that, although ‘Job’ does not refer oppression to God, yet, despite being sure of God’s care, he is going through a great confusion; being unable to interpret the events going on. Concentrating, in his weakness, on his own afflictions, man often wonders how God could let the wicked consummate their evil schemes against His children; and assumes that God might have forgotten the works of His hands and the objects of His care; to let the wicked do what they want. But raising his eyes toward God, the believer will realize, that the good heavenly Physician would turn the schemes of the wicked to the edification and the glory of His children. He may allow His children to go through afflictions, yet He grants them the strength to endure them with perseverance. Never allowing for a temptation to go beyond the endurance and possibilities of His believers, they can sing, saying: “The Lord has broken the rod of the wicked, the scepter of the rulers” (Isaiah 14: 5). The Lord would never let the schemes of the wicked suppress the soul of the righteous, even if He delivers his body to them... But their schemes would be nullified, and the Creator would adapt the strikes to our ability of endurance; according to the words of the apostle Paul: “God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide a way out, so that you can stand up under it” (1 Corinthians 10: 13). As, if 6 the merciful God allows for temptations beyond what we can endure, no man would be able to stand before the schemes of the wicked spirits, without falling down. He befittingly says: “the work of Your hands”; As though he says: [You would never press hard on those You have created by Your grace]. Pope Gregory the Great He does not say: ‘… to spurn the righteous man’; but says: “… the work of Your hands”. St. John Chrysostom “You smile on the schemes of the wicked”; If, because of my sins, you chastise me; how come You smile on the schemes of the wicked? Indeed, the righteous may suffer now suppression by the wicked within certain limits; by those who may reach high places of authority, to become judges and even kings. But although God may allow that to chastise His flock, His people... Yet He would never allow the rod of the wicked to settle down forever on the portion of the righteous. St. Augustine “As the mountains surround Jerusalem, so the Lord surrounds His people, both now and forevermore” (Psalm 125; 2)... Namely, Although the mountains protect Jerusalem, yet it needs the protection of the Lord to be secure; It should not trust only in the protection of the mountains. What makes it so protected? He adds: “The scepter of the wicked will not remain over the land allotted to the righteous” (Psalm 125: 3). Here He refers to a fitting reason for the righteous to have the help of the Lord, to encourage them to trust in Him. What is it? The Psalmist says: ‘he could not bear to see the portion of the righteous in the hands of the wicked’ and if He allows it to be, it would only be for a limited time, for the sake of their correction, edification, and chastisement1. St. John Chrysostom “Do you have eyes of flesh? Do You see as a mortal sees?” (Job 10: 4). ‘Job’ was sure that God’s eyes are not like human eyes; He sees in the darkness, knows the hidden, and “the eyes of the Lord are everywhere” (Proverbs 15: 3); and “range throughout the earth” (1 Chronicles 16: 9). Because everything is exposed before the Lord, the apostle says: “God’s judgment is based on truth” (Romans 2: 2). Being aware of the secrets and purity of Job’s heart, and of his love for Him; the Lord is accordingly not in need to allow the enemy to tempt him to be justified before Him. He allowed it to put Satan to shame; when ‘Job’ proves justified through his perseverance and endurance with thanksgiving, without blaspheming God. In admonishment, ‘Job’ says to God that His eyes are not like those of the mortals; that they search the depths of man; that they even know what he is going to do in the future. So what is the need to test him? Then he asks Him not to deliver him to the devil, lest he may succumb to his pressure, and sin. The physical eyes of man cannot see the works of temporal eras, except within the limit of certain time. Moreover, the days and years of man are different from 1 On Ps. 125. 7 those of eternity. Our life begins and ends at a certain time; whereas eternity is without limits. Pope Gregory the Great “Do you see as a mortal sees?” You do not need to test ‘Job’, to see if he is as the enemy claims. Being God, You know him beforehand. Not seeing as a mortal sees, why should I be delivered to the enemy, to commit me to sin? Father Hesychius of Jerusalem “Are your days like those of a mortal; or your years like those of a man?” (Job 10: 5). God being limitless so is His days, He is the Creator of time. We remember how Jacob said to Pharaoh that the days of man are few and difficult (See Genesis 46: 9). That is why God’s look on things is different from those men. As far as God is concerned, the past, like the present, and the future, are all before His eyes. “That You must search out my faults, and probe after my sin” (Job 10: 6). ‘Job’ believes that God is greater than to search out his fault. In his own eyes, he is worthless, for God to get preoccupied with probing his sins. As though he is saying together with Jeremiah: “O Lord, we acknowledge our wickedness, and the guilt of our fathers; we have indeed sinned against you. For the sake of Your name, do not despise us; do not dishonor Your glorious throne” (Jeremiah 14: 20, 21). As though he humbly wonders: Why are You testing me with strikes in time; when even before the existence of time, You know me? When, with the ability of Your eternity, You know me before You created me? Pope Gregory the Great “Though you know that I am not guilty, and that no one can rescue me from your hand?” (Job 10: 7). Although he previously confessed that he is a sinner, yet, because he is not an evil rebel, nor an adversary to God and his commandment, or a hypocrite, he says: “though you know that I am not guilty”. It is befitting for us to proclaim that we are sinners; but with God’s grace, we can also proclaim, together with the apostle: “Lord, You know that I love you” (John 21: 17). Together with my confession that I am a sinner, yet, no one can rescue me from Your hand but You! In You, I take refuge; do not be angry with me! It is as though he says: What else can you do, but to forgive me, O You, whom no man can stand before Your might? As there is no one who is worthy of Your grace; It is only Your compassion that allows for getting forgiveness. Pope Gregory the Great Even though You testify to me, I cannot be saved by my own righteousness. In case You intend to strike me, “Who can rescue me from Your hand?” All creation is in the right hand of Him, to who is the eternal glory. Father Hesychius of Jerusalem 2- HIS LIFE IS IN THE HAND OF GOD: “Your hands shaped me and made me. Will You now turn and destroy me?” (Job 10: 8). Man is indebted to God for his existence; but once he falls into temptation, he believes as though God intend to destroy him. 8 Many fathers of the church used this phrase to respond to the followers of ‘Mani’ and others, who claimed that the body of man is nothing but darkness; that he is corrupt by nature, and deserve to be destroyed1. St. Jacob El-Serougi believes that the body cannot exist by itself; and so is the soul. The body was not given a permanent life without the soul; and the soul was not given feeling without the body. The life of soul is nothing without the body; and the dead body laid in the ground is lifeless without the soul. Many fathers of the church refer that one of the blessings of the divine incarnation, is that God restored to the body its dignity; when the divine eternal Word took on Himself to bear a real human body, and to practice human activities. Because the eternal Word came down to become a body among humans; he walked along their ways and with humility, He lived in the world for thirty years, before starting to act according to His might. It is amazing, how he lived so long in the household of a humble carpenter, mixing with them, and acting according to their customs! It is amazing how, when heaven is filled with His glory, He got raised in such a humble little house! It is amazing how he, as an infant was fed on his mother’s milk;... how he, as a young man paced the market place, and worshipped in a carpenter’s house;... how he, as a man, bowed his head before John the Baptist; and together with the repentant, He humbly accepted baptism. Let us believe, how he came and took a body, not symbolically, but truly; how He became a man to let the world feel that the second Adam revealed Himself to renew the world, in place of the first Adam, who was stung by the serpent. If He started performing miracles since His childhood, they would have assumed that His carnation was imaginary, and that His body was just a kind of shadow! That is why He waited thirty years to prove that He is a complete man, just like Adam; in order to confront the devil instead of Adam. St. (Mar) Jacob El-Serougi We do not wish to get rid of the body, but of the corruption in it. Our body is a burden on us, not because it is a body, but because it is corrupt and prone to pain. But once the new life dwells in it, it takes away the corruption; I say the corruption, and not the body as a whole2! If you wish to know the quality of body that was first created by God; let us go to paradise and look for the first man there. We shall find that his body was not corrupt or dead, but was like a golden statue coming out of the furnace; shining with splendor, free of any corruption, no labor could wear him out, nor perspiration form on his forehead, there was nothing that could disturb him3! St. John Chrysostom “Your hands shaped me and made me. Will You now turn and destroy me?” (8). As though he is humbly saying to the Lord: Even though what I am doing to beg for Your favor, is not befitting, Remember Your mercy, lest You would destroy the work of Your hands... Why do You despise me, after creating me with such dignity?! .( 1 ا رجع تعلیق البابا غریغوریوس (الكبیر) على هذه العبارة، وأیضًا القدیس كیرلس الأورشلیمي (عظة 26 :12 2 In 2 Cor. hom 10:3. 3 Concerning Statues, homily 11. 9 Pope Gregory the Great “Strike me!”, not as a Judge, but as a father to correct my path. Father Hesychius of Jerusalem What does he mean by “the hands of God”? Reading that the Holy Spirit is the ‘Finger of God’ (Luke 11: 20); we understand that the fingers refer to the ‘Son’ and the ‘Spirit’. Finally, to confirm that he acquires the holiness from the Son and the Spirit, ‘Job’ says: “You hands shaped me and made me” (8)1. St. Ambrose “Your hands shaped me and made me”. Refers to the divine care that works following our creation2. Theodoret Bishop of Coresh “Remember that you molded me like clay, Will you now turn me to dust again?” (Job 10: 9). ‘Job’ resorts to God’s exalted love for man. He modeled him from clay, and granted him all those exalted possibilities. Would God retreat from His love, and turn man back to what he was?! As man should not boast that he was created from clay; he should not, at the same time, despise his life, because he is made by God in His own image and likeness It is as though ‘Job’ says to God: ‘Remember the weakness of my body, and forgive my iniquity’. Pope Gregory the Great Why do You forget the work of Your hands? Yes, why do You forget my weakness? What is man, but you're being mindful of him? (Psalm 8; 4; Hebrew 2: 6). Remember, O Lord, that You created me weak; Remember that You molded me like clay (Psalm 103: 14; Job 10: 9). How can I stand, unless Your care continuously guides me, to support this clay! Do not hide Your face from me, lest I be terrified (Psalm 104: 29)3. The needs of the body create certain interests, and bring us over to things that may hinder the strength and concentration of the soul. This was properly expressed by ‘Job’ when he says: “Remember that you molded me of clay” (Job 10: 9). Being molded of clay that would corrupt and pollute the soul, through going to extremes to fulfill the lusts of the body. “You clothed me with skin and flesh, and knitted me together with bones and sinews” (Job 10: 11). By that our souls are connected to and suffer through the sinews of the body. “if I sinned, You would be watching me, and would not let my offense go unpunished. If I am guilty – woe to me! Even if I am innocent, I cannot lift my head, for I am full of shame, See my misery... You bring new witnesses against me” (Job 10: 14-15, 17 LXX)4. St. Ambrose 1 The Holy Spirit, 3: 5:33. 2 Commentary on Ps. 139. 3 The Prayer of Job and David, Book 4: 6: 22. 4 Death is Good, 3: 12. 10 Man is put in the hands of God (Psalm 31: 6), a “desired haven” (Psalm 107: 30), “a strong tower against the foe” (Psalm 61: 3); In the hands of Him, who by nature, is compassionate, rescues, saves, and greatly cares for those He created out of clay... for those He set according to a royal form, clothed by glory (Psalm 8: 6); in an image worthy of honor; and with features after those of their Creator. That is why, it is befitting for each of us to keep that image all the time, and particularly at that of temptation. Here, ‘Job’ accurately portrays all the history of Adam, providing us with a concise teaching that was previously elaborately explained by the prophet Moses. Father Hesychius of Jerusalem When ‘Jonah’, was greatly displeased after the people of Nineveh were reconciled with God, got angry and was grieved in a human way, God provided a vine and made it grow up over his head to ease his discomfort; Then He commanded a scorching east wind to blow, and the vine withered, something that made Jonah extremely angry. To that God responded by saying to him: “You have been concerned about this vine, though you did not tend it or make it grow. It sprang up overnight and died overnight. Should I not be concerned about Nineveh that has more than a hundred and twenty thousand people who cannot tell their right hand from their left?” (Jonah 4: 10-12). You rejoiced in the shade of that vine, Should I not rejoice in the salvation of the people of Nineveh? You grieved because it withered. Should I not grieve for the perdition of mankind?! He did not just say to him: “You have been concerned about this vine”... But added: “though you did not tend it or make it grow”. Intending to confirm His love for mankind, It is as though God said to Jonah: ‘You strongly defend the work of others, How much more, it is befitting for me to defend the work of my own hands! And to make the accusation against them lighter, he added: “who cannot tell their right hand from their left”; namely, they sinned without knowledge. Admonishing those moaning and complaining that they are forsaken, He says: “Do you question me about my children, or command me about the work of my hands?” (Isaiah 45: 11); As though He says: Who can remind a father of his son, or provoke him to think about him? Or: Who can remind an artist to keep his work from corruption? St. John Chrysostom Pope Gregory the Great believes that the man of dust bears thoughts of dust, that lean more toward temporal and earthly things; But the Holy Spirit lifts him up to the heavenliest. Through God’s love for man, He sometimes take the grace of His Holy Spirit away from him for a certain time, to help him discover his real self, and let him cry out, “Will you now turn me to dust again?” (9). Feeling his weakness, man would realize that without the breath of the heavenly grace, he would be just dry dust. “Did you not pour me out like milk, and curdle me like cheese?” (Job 10: 10). What a marvelous analogy! The way a simple man can easily pour milk or curdle cheese, So God made man. Having taken a human body, God does not despise it! Who tells us that? The Lord says to Jeremiah: “Before I formed you in the womb, I knew you; Before you were born I sanctified you” (Jeremiah 1: 5). Not being ashamed of creating the body of man; Would He be ashamed of the body in which He hid His deity?! He, who 11 create the fetus in the womb; and who, according to ‘Job’, “poured him like milk, and curdled him like cheese; clothed him with skin and flesh, and knitted him together with bones and sinews” (10, 11)1. St. Cyril of Jerusalem With the work of the grace of the Holy Spirit, our mind becomes poured like milk; remodeled anew into compassion and gentility, to become like a piece of cheese. The eternal rational nature hides within our frail body, and demonstrates itself wholly in and through it. Now, having acquired such a body, which became an altar on which incense is offered, Put on this altar, all your evil thoughts and counsels before the face of God;... Lift up to Him your minds and hearts,... Beg Him to send down His holy fire to burn up and purify everything on the altar;... to put fear in the hearts of your adversaries, the demons and sins – the priests of Baal – to perish by your hands; as it happened in the days of the prophet Elijah (1 Kings 18: 25; etc.). You can then behold the holy Comforter in the divine water (in the font of Baptism), who pours on you a spiritual rain. St. Anthony the Great “Clothed me with skin and flesh, and knitted me together with bone and sinews” (Job 10: 11). God did not create man naked, but clothed him with skin; nor created him weak, but knitted him together with bones and sinews. Man could have lived in dignity and strength, if it was not for the sin that bared him and weakened his abilities. Pope Gregory the Great believes that the inner man is clothed with skin and flesh; because, while rising up to the heavenliest, he is hindered by carnal lusts and interests that interfere with his progress. And St. John Chrysostom believes that ‘Job’ is very much aware of the exalted care of God, who created him from nothingness, and granted him skin, flesh, bones, and sinews. How could it be possible for such Creator, exalted in His love, care, and might, not to care for man, His beloved creation?! He means to say: It is You who confirm to him the greatness of Your love toward man, and the greatness of Your wisdom. If ‘Job’ refers to the formation of man in such detail, it is to prove that after creating him from nothingness, it would be hard for him to deny the great care of God, and His exalted wisdom! Having revealed that man by himself is nothing! St. John Chrysostom He is such a wise Craftsman; He who prepares the womb to carry the fetus! He, who gives life to lifeless things inside you! He, who clothed us with skin and flesh and knitted us together with bones and sinews?! Once the infant is born, milk would pour from his mother’s breast to feed him! How does the infant grows to become a kid, then a young man, then a man; and an elder; with no one sensing that incredible transformation from day to day2! St. Cyril of Jerusalem “You gave me life and showed me kindness, and in Your providence watched over my spirit” (Job 10: 12). 1 Catechetical Lectures, 12:26. 2 Catechetical Lectures, 9:15. 12 Even if we have some grievances toward God, yet we still seek refuge in Him. He allows for affliction, to teach us to resort to Him; He, who created us to enjoy Him, and not to murmur or complain! Beside His gift of the body in such a splendor of form, and with its apparent and hidden possibilities, God gave us what is greater – the breath of life from His divine mouth.... He gave us life and mercy; beside the grace of mind, heart and emotions. He set the soul hidden in the body; to be kept, not by the body with its capabilities and energies, but by the care of God. How eloquent is this righteous man’s lamentation for the general weakness of all men! How heavy is the charge, that after God created man strong with His mighty hands, Man gives excuses for his transgressions, that he is weak!... While the divine grace proclaims the eternal work in us through the compassion of His heavenly protection1. St. Ambrose “And in Your providence, You watched over my spirit” (12). Throughout my whole life, I resort to Your divine care. If you doubt God’s care, Ask the earth, the heaven, the sun, and the moon; Ask the irrational creatures and the plants... ; Ask the rocks, the mountains, the sand dunes, and the hills...; Ask the night, and the day…; God’s care is more apparent than the sun and its rays. Everywhere, in the wilderness and the populated cities, on the earth and the sea, you will hear a loud testimonial to the divine care. Everywhere, voices, louder and clearer than those of rational humans, proclaim to everyone who listens, God’s watching love! Intending to demonstrate the strength of these voices, the prophet says: “Their voice goes out into all the earth, their words to the ends of the world” (Psalm 19: 4). While no one can understand our language, except our own race, the creation utters a language, understood by all peoples2! St. John Chrysostom “But this is what You concealed in Your heart; and I know that this was in Your mind” (Job 10: 13). ‘Job’, wrestling between these free divine gifts, together with the exalted care of God, to keep the body and soul; and those exuberant troubles, He allowed to dwell upon him; says: “You concealed it in Your heart”. Namely, both things conform together through Your will concealed in Your heart, that no one of us can realize their depth. He is however sure, both of God’s care, and of His allowance for his sufferings; “He knows that this was all in (God’s) mind”. I know that You are capable of everything, and that nothing is difficult for You. Don’t you see how the possibility of recognizing God is proclaimed in His creation (Revelation 1: 19), which reveal God’s existence and power, with no help from heaven. Being so created from a seminal seed, to have such help, and to be kept from falling in dangers; are enough to reveal God’s power and authority. That, beside keeping the sinner unpunished, and chastising and punishing the righteous, here on earth! St. John Chrysostom 1 The Prayer of Job and David, Book 1, 6:18. 2 The Divine Providence, 5. 13 How could all this (granting life and mercy) be impossible for such a Creator? What could ever be impossible for Him? Having molded the clay in the image of God (Genesis 2: 7);... Having raised the dust to the level of the rational being;... and having granted the earthly beings as much happiness as the heavenly ones;... How could You not be able to perform a miracle for me?! Father Hesychius of Jerusalem 3- GOD’S JUSTICE AND MERCY: “If I sinned, You would be watching me, and will not acquit me of my iniquity” (Job 10: 14). ‘Job’ does not deny that he is a sinner; and that his sins are known and marked by God; and accordingly, he could not be justified before Him. “If You, O Lord, kept a record of sins, O Lord who could stand?” (Psalm 130: 3) If I sinned, you would be watching me, lest “I go down to the pit” (Psalm 28: 1), to an ultimate sin, and be completely lost; and lest I go astray from the flock (John 10: 1), and fall a victim to the wolves. According to the law of justice, You would not justify me, but I would be blamed under the strike of the inherited curse (Genesis 3; 17). Father Hesychius of Jerusalem ‘Job’ realized that he would not be justified by himself, but would need the grace of forgiveness. Like all the rest of the fathers of the Old Testament, he was anticipating the coming of the Savior Messiah. The Lord Christ suffered passion, while Pontius Pilate acted as a governor and a judge!Who was the One who suffered? It was our Lord, the only-begotten Son of God! What happened to Him? He was crucified, died, and was buried! For whose sake? For that of the evil and the wicked! What a great sacrifice! And what a great grace! “How can I repay the Lord for all His goodness to me?” (Psalm 116: 12) 1. St. Augustine Christ reveals Himself for everyone according to his personal needs. To those in need of joy, He comes as a Vine; to those in need of being in the presence of the Father, He comes as the Gate; Those in need of someone to carry their prayers, find in Him the Intercessor High Priest; And to the sinners, He is the slain lamb for the sake of their sanctification. For everyone He is everything, with no change of His nature, He remains as He is, and the work of His sonhood stays unchanged. He adapts Himself according to our weakness, being a superb Physician, or a compassionate Teacher. He is Himself the Lord, and son hood is natural for Him2. The word ‘Jesus’ means (A Savior), while in Greek, it means (A Healer). He is the Physician of the souls and the bodies; and the Healer of Spirits; He opened the eyes of the one born blind; led the minds to light; cured the lame; led the sinners along the way of repentance; He said to the one paralyzed: “Stop sinning” and “Get up! 1 عظة للموعوظین عن قانون الإیمان. 2 Catech. Lect. 10:5. 14 Pick up your mat and walk” (John 14, 8); As the body was paralyzed because of the sin of the soul, He ministered first to the soul, for the healing to extend to the body. That is why, if any of you feels pain because of his sins, you will find Him the healing Physician; And in case you are of little faith, say to Him: “Help me to overcome my unbelief” (Mark 9: 24). And if you suffer physical pains, do not be an unbeliever but a believer; Know that Jesus is Christ, who deals with such cases1. St. Cyril of Jerusalem It often happens, with the memory of sin, that the mind becomes so deeply confused, that it is provoked to go back practicing sin in a way, probably worse than it did before! Pope Gregory the Great “If I sinned, You would be watching me” (14). Man, Come and confess your sins to gain forgiveness “State your case, that you may be acquitted” (Isaiah 43: 26 LXX).Why should you be ashamed to confess, since “You were sinful from the time your mother conceived you” (Psalm 51: 5); Whoever denies his transgression, and does not confess it, would be, as though denying his own birth! But to keep what he was given, let him who is sinner and unholy among you confess his sin; and let the righteous not be haughty, lest he would lose the reward for his righteousness through his pride (Job 10: 16)2. St. Ambrose “If I am guilty – woe to me! Even if I am righteous, I cannot lift my head, for I am full of shame, and drowned in my misery” (Job 10: 15). Without repentance we would fall in this woe, referred to here by ‘Job’; as there is nothing to save us from it, neither our exalted behavior, nor our way of worship. That is what ‘Job’ means by saying: “If I am righteous”, namely, if I lean on my own righteousness, behavior, or ministry; all of which would not lift my head up before God. The Holy Book warns us against sin, whatever it may be; as it brings about shame and disgrace: “I am full of shame, and drowned in my misery” (15). “Righteousness exalts a nation, but sin is a disgrace to any people” (Proverb 14: 34) “Have mercy on us, O Lord, have mercy on us, for we have endured much contempt” (Psalm 123: 3) “The wise inherit honor, but fools he holds up to shame” (Proverb 3: 35) “When pride comes, then comes disgrace, but with humility comes wisdom” (Proverb 11: 2). “He who ignores discipline comes to poverty and shame, but whoever needs correction is honored” (Proverb 13: 18) “When wickedness comes, so does contempt, and with shame comes disgrace” (Proverb 18: 3) “Do not exalt yourself, or you may fall and bring dishonor upon yourself” (Sirach 1: 38) 1 Catech. Lect. 10:13. 2 The Prayer of Job and David, Book 1, 6:19. 15 “A liar’s way leads to disgrace, and his shame is ever with him” (Sirach 20: 28) “The idler is like a filthy stone, and everyone hisses at his disgrace” (Sirach 22: 1) “The more the priests increased, the more they sinned against me; they exchanged their glory for something disgraceful” (Hosea 4: 7) “Because of this, God gave them over to shameful lusts; even their women exchanged natural relations for unnatural ones” (Romans 1: 26). Beside the (serious) inherited sins, I added evils on my own... Adam’s sin undoubtedly keeps man from daring to look up; nor can he glorify himself; hence the words of ‘Job’: “I am full of shame” (15). Father Hesychius of Jerusalem Yes, the ‘woe’ is for the wicked, and the ‘grief’ is for the righteous. The eternal punishment comes upon the sinner, whereas every one of the elect is purified by temporary grief. If we temporarily disregard the sin of our first father Adam, we find ourselves caught by the evil habit of pride. It often happens that man, through granted virtues, becomes puffed with pride, daring, and self-righteousness; but through the amazing divine care, he is allowed to have before his eyes, contradictory things in which some fall. When the righteous sees what happens to others, he utters a scream for fear of the dangers that he could face. Through reading about the ‘grief’’ of someone, we learn to grieve over what is in us. Now, once the pride finds a place in our thoughts, the feeling, wounded by the love of the high things, would Depart from us; But when the grace from up there, dwells on us, it instantly incites us to long for it with tears. Pope Gregory the Great ‘Job’ truly says: “Even if I am righteous, I cannot lift my head, for I am full of shame”(15). A righteous man knows his weakness. The wise sets forth to recognize it; whereas the fool does not. Truly, the wise, remembering his faults, sets forth toward repentance, whereas the ignorant is content with them. The wise accuses him; whereas the wicked defends him. The righteous intends to go ahead and accuses himself of his sins, before anyone else does; whereas the wicked intends to mute his accuser. One hastens, from the beginning, to talk about his shortcomings; and another intends, by talking nonsense, to accuse the others, before his sins become exposed1. St. Ambrose In one of his Paschal messages, St. Athanasius the Apostolic, portrays for us the contempt that dwells over the human soul because of sin; while the righteous, with the pure hearts, enjoy the glory; namely that of beholding God. When we say that the wicked are dead, we do not mean that they are dead in a life of worship against sin; nor that they, like the saints, are bearing death in their bodies; but they bury their souls in sins and iniquities, that bring them near to 1 The Prayer of Job and David, 6:19-20. 16 death. And fulfilling their souls with deadly pleasures, they turn them into little eagles that swarm over the dead corpses. That is why the Mosaic Law symbolically commands not eating the eagles and all the other birds of prey (Leviticus 11: 13). Such people kill their souls by lusts, and say: “Let us eat and drink,... for tomorrow we die” (Isaiah 22: 13). The prophet describes the fruit acquired by these kinds of people who plunge themselves in pleasures, saying: “The Lord Almighty has revealed this in my hearing: ‘Till your dying day this sin will not be atoned for’” (Isaiah 22: 14). Yes, even if they live, they would be in shame, counting their bellies as their gods; and once they die, they will be tortured, because they boasted it. St. Paul, testifying to this fact, says: “Food for the stomach and the stomach for food – but God will destroy them both” (1 Corinthians 6: 13). And the divine word proclaims that “Evil will slay the wicked; and the foes of the righteous will be condemned” (Psalm 34: 21); because the wicked inherit bitter fire and deadly darkness. Whereas the righteous and those who truly practice virtue, have brought to death their earthly members: “sexual immorality, impurity, lust, evil desires, and greed” (Colossians 3: 5); and in them, because of their purity and clean nature, the promise of our Savior will be realized: “Blessed are the pure in heart, for they will see God” (Math 5: 8). St. Athanasius the Apostolic “If I hold my head high, You stalk me like a lion, and again display Your awesome power against me” (Job 10: 16). In another version it came: “If I become haughty like a lion, you stalk me” The righteous, who honors God’s image in him, becomes a terror to his enemies; according to the words of the book of proverbs: “The righteous are as bold as a lion” (Proverbs 28: 1); Whereas, if he descends to greed, in response to the advise of enemies, he would instantly be caught for slaughter, and would become the mocking stock of those who used to chase him. Father Hesychius of Jerusalem “You bring new witnesses against me, and increase Your indignation toward me; You bring fresh troops against me” (Job 10: 17). What doubled the tribulation of ‘Job’, and made his temptation more bitter, was his feeling that God’s indignatio toward him was increasing. God did not lack witnesses against ‘Job’; If one fails, another one would take his place. The word ‘witness’ in Greek, may also mean (a martyr). It is as though those who testify to God’s love, care, and salvation work, until death, become witnesses against those who doubt and rebel against Him. The appearance of these saintly witnesses judges us, and deprives us of any excuse or justification of our faulty deeds. ‘Job’ expressed this by saying: “You increase Your indignation toward me; You bring fresh troops against me” (17). God’s witnesses are those who bear witness by practicing holy works..., and are also those who suffer for the sake of the truth. In Greek, the words ‘witness’ and ‘martyr’ are synonyms. The Lord says through St. John, on the tongue of the angel: “… even in the days of Antipas, My faithful witness, who was put tp death in your city” (Revelation 2: 13). 17 Now, God renews His witnesses against us, when He doubles the life of the elect, challenging our wickedness, to instruct and teach us… Because all what they do, contradict our evil; hence the word ‘truth’ is called (the adversary); according to the words of the holy Scripture: “Settle matter quickly with your adversary who is taking you to court. Do it while you are still with him on the way” (Matthew 5: 25) It is as though the children of perdition, persecuting the soul of the Savior, say: ‘He is our adversary all the way’; “He is inconvenient to us and opposes our actions”; and, “His manner of life is unlike that of others” (Wisdom 2: 12, 15). To rebuke us, God renews His witnesses against us, to reveal to us that the good deeds that we disregard, is done by others. It was befitting for him to add “You increase your indignation toward me”...As is also testified by St. Peter, saying: “For it is time for judgment to begin with the household of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God” (1 Peter 4: 17). . That is why, renewing His witnesses against us, God the Almighty, increases His indignation toward us, as is befitting; by putting the life of the righteous before our eyes; and revealing how strongly He will strike our stubbornness in practicing sin, on the day of Judgment. Pope Gregory the Great 4- DEATH IS THE END OF TROUBLES: The writings of the early church, her concepts of worship, her laws, and all the aspects of her life, had an eschatological scriptural feature. For her, the dogma of another life for, was not only a main faith factor, but was the backbone of faith! The early church, as a scriptural church, was an eschatological church, that puts her heart in heaven, to live as an ambassador of the heavenly Christ; that draws the world to heaven, and bring it over to a paradisiacal life, to anticipate, in perfect hope, the eternal glory and the heavenly inheritance. As to the concept of the believers of the Old Testament of death, it was, as expressed by what came in the book of wisdom of Solomon: “God created us for incorruption, and made us in the image of His own eternity; but through the devil’s envy, death entered the world” (Wisdom of Solomon 2: 23, 24). Because God did not create death; By righteousness man can gain eternity: “...Because God did not make death, and He does not delight in the death of the living. For He created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. For righteousness is immortal” (Wisdom of Solomon 1: 12-15). And as it also came: “For to Know You (God) is complete righteousness, and to know Your power is the root of immortality” (Wisdom of Solomon 15: 3). Believers of the Old Testament looked at death as joining or gathering with their fathers (Genesis 25: 8; 47: 30). They only feared to descend to the abyss (Sheol) in sorrow (Genesis 42: 38); they counted death in a good old age a blessing (Genesis 15: 15; 25: 8); But to be cut from the land of living in the prime of life, they considered a horrible thing (Isaiah 38: 10). However, the look of the Jews to death differed from one person to another. Alfred Edersheim presented to us the views of two prominent Jews1. The first is Rabbi Jochanan ben Saccai, It came in the Telmud2 that his disciples came to him while on his bed of death to find him crying bitterly. When they 1 Alfred Edersheim: Sketches of Jewish Social Life, 1994, ch. 10. 2 Ber 28b. 18 expressed their disbelief, how could the light of Israel, the true pillar of the temple be betrayed by such signs of fear, their teacher said to them: [If I am going to confront an earthly king - who live today and die tomorrow; whose anger and chains, are not eternal; the death verdict he may issue, is not an eternal death; whom I can debate; and whom I can bribe - I would be terrified, and I would weep. How much more would I be, when I am about to confront the holy and blessed King of kings; who lives forever; whose chains are perpetual; whose death verdict is eternal; and whom I cannot debate, nor bribe?! Besides, I have before me two roads: one heading to paradise, and the other heading to hell; and I do not know which road I shall take! How, then, could I stop weeping?! The second prominent Jew is Rabbi Jehudah, who was called ‘the saint’. Approaching death, he raised his hands toward heaven, to confirm that not a single finger in them has ever broken the law of god. The first man lost hope altogether; and, despite his position as the head of the greatest Jewish Synagogue, was in great despair, and feared to encounter God,; Whereas the second man, in great confidence, was absolutely sure that he would enjoy paradise, because he did not break a divine commandment with any of his fingers. Two contradictory portraits of prominent dying men: one broken down by despair, and the other broken down by pride1! “Why then did You bring me out of the womb? I wish I had died before any eye saw me” (Job 10: 18). Here ‘Job’ repeats the same wish he expressed before (3: 11). Probably feeling that he became an example and an eye-sore for everyone seeing him, he wished he never existed, and no one has ever seen him! “If only I had never come into being, or had been carried straight from the womb to the grave” (Job 10: 19). Like the one who puts his heart in temporal life, is at fault; So is the one who despair of life and wishes for death. The first one is at fault for loving the world and the creation more than the Creator, and the second for despising God’s plan for him. “Are not my few days almost over? Turn away from me, so I can have a moment’s joy” (Job 10: 20). Knowing that man’s days are few, ‘Job’ seeks in this few a little comfort, every now and then. As Solomon says: “However many years a man may live, let him enjoy them all. But let him remember the days of darkness, for they will be many. All that comes is vanity” (Ecclesiastes 11: 8). And as he also wrote: ‘Whatever you get in your hand, remember your end, lest you err’. That is why, when sin tempt the mind, it would be befitting for the soul to realize the goal of her rejoice; lest the sin would hastily bring it to a sure death; As it is obvious that mortal life would come soon to an end. Pope Gregory the Great O children of Adam! On whom death has reigned; Remember death, but think about life; and do not break the commandment like your first father. O kings, crowned with crowns; Remember death that will take the crowns away from your heads, and will reign over you, until the time comes for you to be raised for final judgment. . 1 للد ا رسة بتوسع ا رجع كتابنا: رجاؤنا في الحیاة ما بعد الموت؛ الكتاب الثاني: الأخرویات في الكتاب المقدس وفي الفكر الیهودي؛ 1998 19 O haughty, proud, and arrogant; Remember death that would break down your haughtiness, dissolve your members, loosen your joints, and bring corruption to all your bodies. By death, the haughty would come down, and in its darkness, the cruel and the arrogant would be buried. O greedy and robbers of others; Remember death, and do not double up your sins. As there, the sinners would not repent; and he, who robbed the possessions of his neighbor, would not possess even his own. He would go to that place where no wealth could be used, no dignity would be of benefit, and only man’s sins would remain to stand against him on the Day of Judgment1. St. Aphrahat “… before I go to the place of no return, to the land of gloom and deep shadow” (Job 10: 21). Putting death before his eyes, ‘Job’ seeks a little comfort, probably to prepare himself for departure; lest he would err, even by thought under the burden of temptations; According to the words of the Psalmist: “Give light to my eyes, before I sleep in death” (Psalm 13: 3) He sought a little time to return to himself, to reconsider God’s work in his life, before death comes, and the door is finally shut down; As though saying to God: “Do You show Your wonders to the dead?” (Psalm 88: 10). He does not seek comfort because he is fond of temporal life; as he knows well, that he is about to go to the land of no return. Here, ‘Job’ presents to us a gloomy portrait of death and grave, that was prevailing even among believers before the resurrection of Christ; as going “to the land of gloom and deep shadow” (21). As Job’s condition was the object of ridicule to his friends and even to the passersby, he probably wished for the grave, where, in its darkness, no one would see his sores, and where his body would dissolve like any other. For us, our life is a perpetual battle; its ground is the heart, the mind, and the senses; a battle between the light and the darkness; where the enemy would never hold his peace until the last breath; counting himself as a king who has the right to acquire all mankind under his authority. The believer, by his departure, proclaims his ultimate conquest, or that of God’s grace working in him. Many in our congregation go through this kind of (physical) death, to set them free of this world. The death, counted by those of the world as a catastrophe, is seen by the children of God as a departure to salvation. The righteous and the wicked both will die... Yet the righteous are called to comfort, whereas the wicked are called to judgment. A great peace is granted to the believers, and a punishment to the non-believers2. +Concerning comfort, what would we find in the world, but a perpetual war against the devil, and a struggle against his arrows and swords?! Our war is set against the love of wealth, pride, anger, and love of appearance. And our struggle is perpetual against carnal lusts and the pleasures of the world. Man’s mind is under siege on all sides, exposed to the attacks of Satan from every direction. It can barely defend himself on every front. If it disregards the love of wealth, lust would flare in it; if it overcomes the lusts, love of appearance would pop 1 Demonstrations, 22:6. 2 Treatise 7 On the Mortality, 15. 20 up; and if it conquers the love of appearance, it would be torn apart by anger, pride, envy, and jealousy. And in spite of such multitude of persecutions and dangers that afflict the heart every day, it still rejoices in staying in the midst of all these wars against the devil, here in the world. We would rather have our longing and desires, concentrated on hastening to depart to Christ, through a hurried death; having been taught by the Lord Himself, saying: “I tell you the truth, you will weep and mourn while the world rejoices; You will grieve but your grief will turn to joy” (John 16: 20). Who among us, does not wish to be without grief?! Who among us, does not long for hastening to rejoice?! The Lord Himself also proclaimed the time when our grief will turn into joy by saying: “I will see you again and you will rejoice, and no one will take away your joy” (John 16: 22). Now, as long as our joy is in seeing Christ... What blindness would be dwelling on our mind; and what foolishness would be coming on us, when we love the grief, the afflictions, and the tears of this world, more than hastening to the joy that no one can take away from us1?! Cyprian, the martyr “… to the land of deepest night, of deep shadow and disorder, where even the light is like darkness” (Job 10: 22). St. John Chrysostom did not intend to talk about the location of Hades, except that it is ‘out of this world’2. Yet he talked in some detail about its curses in one of his sermons, saying: [It is a sea of fire, not of the similar dimensions we are familiar with here, but much greater and more violent; with a great pit full of awesome and terrifying waves of fire coming out of it like tongues of voracious beasts. There, no one can resist; and from it no one can escape. There, the gentle face of Christ, the Grantor of peace, is not to be seen. And like those violent men condemned to work in mines, who cannot see their families, but only those who force them to work; the same thing, yet worse, could be said of those being tortured in hell. For concerning those forced to work in the mines, one of them can raise an appeal to the emperor to seek mercy, and could be pardoned; whereas in hell, that would never happen, but they would be there forever, bearing indescribable sufferings with no end in sight3]. St. John Chrysostom says that the main suffering and the worst of all for those condemned, is their deprivation of the presence of the lord, and the fellowship with the saints in heaven4. In hell, although there are different grades of suffering5, that depend on the sin of the condemned, yet all would eternally fall under them6. These sufferings are not intended just to realize the divine justice, but are set to provoke mankind to repent and to refrain from sin. He says that a suffering of hell is real7: If God cares that we refrain from sin1, to avoid falling in such terrible conditions; It is obvious that He punishes the wicked and reward the righteous2. He sets hell, so as not to condemn anyone to hell3]. 1 Treatise 7 On the Mortality, 4. 2 In Rom. hom. 31:4. 3 In Matt. hom. 43 (44):4; cf. In Hebr. hom. 31:4. 4 In Phil. hom 13:4; In Matt. hom. 23(24):8; In Eph. hom. 3:3. 5 In Matt. hom. 75 (76):5. 6 In 1 Cor. 23:4; In 2 Cor. 10:4; In 2 Thes. 3:1. 7 In 1 Thes. hom.; cf. 2 Cor. 10:4; In 2 Thes. 3:1. 21 As the outer death separates the body from the soul; the inner death separates the soul from God. The “shadow of death” is the darkness of the latter separation; As everyone of those condemned to the eternal fire, would be in darkness, as far as the inner light is concerned. Now, the natural fire, beside being destructive, emits light; Whereas that fire set to punish sins, is destructive, yet emits no light. That is why the Truth says to the wicked: “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25: 41); and, represented all in one individual, He says: “Tie him hand and foot, and throw him into the outer darkness” (Matthew 22: 13). If the fire prepared for the wicked could have light, it would not be said: “Throw him into the outer darkness”; and the Psalmist would not say: “Fire will fall upon them; and they will not see the sun” Psalm 58: 8 Vulgate). Pope Gregory the Great “To the land... of disorder” (22) . It so seems that in the grave, there is no special order; there, the kings are equal to the slaves, and the rich to the poor, etc. Yet, there must be an elaborate plan concerning the chastisements that would await us, even those we cannot interpret. The words: “… of disorder” are amazing; As the Almighty God, who truly punish for wickedness, would never allow, even sufferings, to be “of disorder”! How could the punishment be “of disorder”, if they are according to the measure of the crimes committed by those to be eternally condemned?!... When it is written: “For the lowliest may be pardoned in mercy; but the mighty will be mightily tested, for the Lord of all... will not show deference to greatness,... but He takes thought for all alike” (Wisdom 6: 6, 7). And as is said concerning the judgment of Babylon: “Give her as much torture and grief as the glory and luxury she gave herself” (Revelation 18: 7). So, if the punishment would be according to the measure of the sin, there would surely be an elaborate order for them. And the same way, “there are many mansions in our Father’s house”, according to the diversity of virtues, there should be many grades of punishments in hell, according to the diversity of crimes. Although it is only one hell for all, yet that does not mean that all would suffer the same way! “… where even the light is like darkness” (22). Although, there, fire emits no light for comfort, yet, for the sake of giving those condemned more torture, it emits a kind of light for a certain goal, to let them recognize by it their followers sharing their fate, those for whose sake they preferred the love of carnal life to the commandments of the Creator. The Lord tells us, how that rich man who was condemned to go down into the sufferings of the eternal fire (Luke 17: 19-31), asked Abraham to send a messenger to his five brothers to advise them, to avoid falling under the same punishment in the future! It is then obvious, that if remembering his absent brothers has doubled his suffering, how much more would it be, when he sees them later on, joining him?! Pope Gregory the Great 1 In 1 Tim hom. 15:3. 2 In Rom. hom. 31:4. 3 In Ps 7:12. 22 On the day of final judgment, the good will, no doubt, be separated from the bad, and the righteous from the wicked; Every soul in God’s judgment, will occupy a place befitting to its worthiness1. The scholar Origen Here, we talk about several grades and levels in both paradise and hell. God, as a just Judge, gives everyone according to the measure of his faith2. As in the light and in the glory, there are different grades; So it will be in hell3. St. Maccar the Great 1 De Principiis 2:9:8 (Cf. Butterworth). . 2 عظة 3:40 . 3 عظة 4:40 23 AN INSPIRATION FROM THE BOOK OF JOB 10 YOU ARE MY ETERNITY When You put me through afflictions, I feel bitterness; I hate my life, and wishes for death. Anxiety would fill my depths, and all my inner being would shake. I will cry out together with ‘Job’: “I detest my life”. Indeed in my weakness, I often wished for death. And I often wondered why I have been created? Yet, when, amid my temptations, I raise my eyes up toward You, I will not forget that I am the work of Your hands. Amid my chastisements, I will never disregard Your perpetual care for me. Amid my chastisements, when I look up at You, You bring me into Your bosom. When I remember Your fatherhood, I forget all my troubles. I truly realize my hidden sins; And instead of thinking of my afflictions, my soul would get weary of my iniquities. Instead of wishing for death, I would seek Your grace, the forgiver of sins. Instead of murmuring, I would accuse myself of sin. I would confess my sins now, with the hope that You will cover me up on the day of judgment. I would expose myself before myself, to get covered by Your righteousness. My affliction would then, turn into peace. When I hide in You, and resort to You, O the refuge of my life! Instead of the afflictions that destroy my soul; I would enjoy the weight of an eternal glory, that lifts my soul to heaven. I would then forget every pain, and would even long for it. As long as it is the way of a fellowship with You in the cross, as well as in the resurrection. Amid my affliction and my sufferings, I realize that I am a sinner. But I am in need of Your Holy Spirit to enlighten my insight. I know my sin, I discover it, and I confess it. I detest it, and cry out to You to support me by Your grace, to flee from it. Who would ever expose myself before myself, but Your light, O my Lord?! Shine on me to realize my weaknesses, and to hope joyfully for the riches of Your love, that forgives all my sins. Grant me to judge myself here, so that You would not condemn me on the day of Your second coming. In my weakness, the sufferings swallowed up my soul. I assumed that You have forsaken me to be destroyed by the wicked. But when I raise my eyes up to You, I realize that You would never let me go through sufferings beyond my endurance. By Your love, You put my affliction within certain limits; And by Your grace, You grant me the gift of bearing it with joy. And pour on me, as a fruit of the Spirit: patience, as a way to cross over to glories. You indeed, would never let the rod of the wicked fall over the righteous. But through it, You would justify them, and would bring them over to eternity. O my Lord, You are aware of my depths. 24 You are the Creator of time, and above time. You do not need to test me by temptations. In my weaknesses, I fear the pressure of the enemy on me. Lest he would divert me to evil. I resort to You, to keep me from him. O my Lord, I confess to You that I am a sinner. By Your grace, I cry out together with the apostle Peter: “My Lord, You know that I love You”. I do not intend to oppose You, or to disobey You. Yet, this would not justify me; I am weak; Support me with Your grace, to bear Your righteousness. Indeed I moan because of my body’ Yet I know that it is the work of Your good hands. Scatter the corruption that infiltrated in it. Sanctify the body that You created, and wish to glorify it. You, the eternal Word, have become a body; So that, by Your incarnation, You sanctify my whole being. Then, I should not despise my body, the partner of the soul in glory. To You is the glory, You who honor our bodies in You. You have honored my body, being the work of Your hands. Having disgraced it by my sins, You incarnated to glorify what You created. Because I am the work of Your hands, With me You are pleased. I am sure of Your exalted care, however would be the ferocity of the waves against me. Yet my mind remains on its weakness, unable to realize Your wisdom. Reveal to me the secret of Your love, so as not to stumble. Let me know Your ordinances, to meditate in Your love. You are amazing in Your care for me. If I sin, You would be watching me, lest I go astray more and more. You lead me by the rod of chastisement, so as not to fall into the den of wolves. You draw me by love full of firmness, and by firmness full of compassion. I soon look up toward Your cross; And cross over to Your tomb, O my Savior. Then, death for me, would not be despair; But a fellowship of love with Him who died for my sake. I would long to die together with You, for loving you and Your beloved. I would no more consider the years of my life; But would anticipate the salvation of the whole world. I would not fear events, but would rejoice in the salvation of many. You are so amazing in Your love. You, who, even to death, have been transformed into a joyful gift. I will no more be preoccupied with my afflictions. I will no more foolishly cry out, saying: ‘Cease, leave me alone, I have been submerged in my bitterness’ I will not cry out to You in ignorance; Counting death as comfort from my troubles. 25 Shine, O Sun of Righteousness, on me and on all mankind? To scatter the darkness of our thoughts? And to bring us out of our inner graves? And to turn our dry bones into a great, great army? To enjoy, together with Ezekiel, to see by You, the resurrection of all mankind (Ezekiel 38) So that there would be in my life no more darkness; And that I would no more suffer night. But in Your light, I would realize the secrets of Your salvation. Would enjoy the rejoice of recognizing Your amazing ordinance. And would always be in the light, and the son of the day.
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