A DARING ADMONITION OR A DEFENDANT IN COURT In the last chapter, ‘Job’ made it clear that his friend’s wisdom is vain; As, even though it carried some truth, yet it is not something new. All what they uttered as wise men, who are proud of their counsel and rebukes to him, he knows for sure. Besides, their wisdom lost its being for it lacked love and discernment; for they do not know the limit where they should stop their ridicule, nor the right time to give their counsel. Now, in this chapter, ‘Job’ consummates his talk, to show how he is not inferior to them, as far as wisdom and experience are concerned. ‘Job’ accused them of the following: 1- They are worthless physicians; They talk well, but they fail to offer the proper medication. 2- Their silence would be of more benefit than their ashes-like words. 3- They are not genuinely jealous on the glory of God; but they hide behind the appearance of holy jealousy. 4- They show hidden partiality in looking at the outward appearance. 5- They lack the fear of God’s excellence, or the dread of His majesty. 6- Their words destroyed him, and made him lose hope. After presenting these charges, that led him to desire death, and delivering his spirit, he took his eyes away from them lest he would perish, and raised them toward God, to talk to Him and to admonish Him. Daringly, amid his bitter sufferings, ‘Job’ defends himself. He says that, After he and his friends started by proclaiming the same facts (1-2): that God is Almighty and whole wisdom (1-2); his friends turned against him with some thoughts that are far from truth. They are “forgers of lies”, “worthless physicians”, “their platitudes are proverbs of ashes, and their defenses are defenses of clay”. He demands from them to be silent, for it would be wiser of them to hide their ignorance and bad nature (4-5). He tried to convince them that, while pretending to defend God, they did wrong toward His glory. They boasted that they were defending God, and took over themselves the task to justify Him, and to justify all what He did to ‘Job’; despite the fact that God needs no advocates like them; and His truth does not need their lies, and wrong ways; as according to St. James: “the wrath of man does not produce the righteousness of God” (James 1: 20). Trying to put fear in them of the judgment of God; ‘Job’, although daring in his talk, yet in his stand, he was more respectful and dignified than his friends. Then he demanded from them to leave him alone, for they can not solve his problem; which he intends to talk about directly to God (3). He has the right whether guilty or not, to defend himself before the court of God, rather than before human judges; For God is indeed more faithful than Job’s friends. Here, we see ‘Job’ once again approaching God, being his only hope; he intends to talk to Him with daring, even if the price is his life itself (13-15). He asks God not to punish him before hearing him; nor to show His exalted majesty, in a way that would make him unable to talk to him. ‘Job’ is pleased to defend himself, and to answer any accusation directed against him. And at the end of his talk, he confirms that he anticipates salvation, even in the abyss. Then he asks God to grant him two things: 2 to withdraw His hand far from him, and to stop frightening him with his terrors (20-21). Here we notice that the portrait of stubbornness is replaced by a demand of patience and slowing down. ‘Job’ expresses his astonishment that God deals so cruelly, with a weak man whose life is full of misery, is as short as weeds that will soon wither, and is like a shadow that will soon disappear. A tree, after being cut off, may grow again, while man, once he is dead, would never do. ‘Job’ does not pretend to be without sin; He, actually admits that he is a sinner to a certain degree, since his young days; yet this does not warrant such horrible tribulations that have dwelt upon him. He wishes to know exactly what particular sin has warranted God’s animosity against him! (24). Although he is nothing but an extremely weak man (28); he is condemned and kept under close watch, with his feet fastened in shackles” (27), before giving him the chance to defend Himself. Daringly, ‘Job’ admonishes his three friends who ridiculed and accused him; and daringly, as well, he admonishes God for what He brought upon him! 1- He is not inferior to his friends 1 – 3 2- They are worthless physicians 4 – 8 3- God will judge them 9 – 12 4- A call to silence 13 5- An admonition to God 14 – 19 6- A screaming appeal to God to stop the chastisement 20 – 22 7- Why do You hide Your face from him? 23 – 28 1- HE IS NOT INFERIOR TO HIS FRIENDS: “My eyes have seen all this, my ears have heard and understood it” (Job 13: 1). Look how – even in his humility – the exalted things he proclaimed were symbolic. He says; “My eyes have seen all this, my ears have heard and understood it”; He is obviously inspired by a prophetic spirit. Whom God finds holy, He chooses to see and hear His divine secrets. Father Hesychius of Jerusalem “ … and understood it” (1). It would not be a prophetic vision, if it is seen and not understood. When Pharaoh saw a vision of the things that are to happen in Egypt; Not being a prophet, he did not understand what he saw; And when king Belshazzar saw the fingers of a human hand writing on the wall; Not being a prophet, he was not granted an understanding of what he saw. Pope Gregory the Great “What you know, I also know; I am not inferior to you” (Job 13: 2). ‘Job’, although a humble man, yet he was committed to defend himself, and even to commend himself; like what the apostle Paul later did, when some Corinthians accused him of not being an apostle(see 1 Corinthians 9: 2). Here, he confirms that he is not inferior to them; and that what they know, he knows as well. Amid those circumstances he passes through,, he needs no speeches or sermons, but love, care, and prayers to support him. 3 I wish we do not strive in debate, yet slothful in prayers (on behalf of others). Let us, beloved brethren, pray to the Lord to grant the grace to us, as well as to our beloved brethren, and even to our enemies1. St. Augustine “But I desire to speak to the Almighty, and to argue my case with God” (Job 13: 3). Finding no comfort in his talk with his friends, he turned away from them, to speak to God. To be tried before God is better than before man; and arguing his case with God is easier than with friends. As David said to the prophet Gad: “Let us fall into the hands of the lord, for His mercy is great; but do not let me fall into the hands of men” (2 Samuel 24: 14; 1 Chronicles 21: 13). I, as well, although I know God’s infinite greatness, the limitless wisdom of the Creator, and His amazing power, yet “I desire to speak to the Almighty”; As I also know that His righteousness makes Him endure those who speak to Him without prejudging them as guilty. And in case He does not; knowing my limits being his servant, I will keep my mouth shut; According to His command, I will speak, and I will even dare to accuse Him! Father Hesychius of Jerusalem He says that he will keep on speaking to God, who knows the secrets of his mind. It is a greater honor to be tried before God, than to be tried before men. St. John Chrysostom We speak with the Almighty when we seek His compassion; and debate (argue our case) before Him, when we unite with Him in His righteousness, and elaborately examine our deeds. Debating with God probably means that whoever keeps His commandments here on earth, will join Him as a judge on the day of judgment (see Matthew 19:28) … That is why the Lord says through Isaiah: “’Encourage the oppressed; Defend the cause of the fatherless; Plead the case of the widow, Come now, let us reason together” (Isaiah 1: 17, 18). (In another version: “Let us argue it out”). Those who, on hearing the words of God, completely deny the present world, have indeed the right to reason with God on the day of judgment!. Which is realized by speaking with Him in prayer, and reasoning with Him in judging. A saint who attaches himself to God, and speaks with Him here in prayer, will reason with Him later (on the day of judgment), when he joins the Almighty as a judge. The holy churches, to which ‘Job’, as we previously said, bear some likeness, not only judge the wicked on the ultimate day of judgment, but even now, she keeps on judging everyone, whether walking in evil, or foolishly thinking! Pope Gregory the Great 2- THEY ARE WORTHLESS PHYSICIANS: “But you forgers of lies, you are all worthless physicians” (Job 13: 4). ‘Job’ complains against his friends, because they judged and condemned him according to their false reasoning, their lack of realization of God’s care, and His plans for humanity; and consequently, they became forgers of lies, and false accusations against him. They came to him as physicians to treat his wounds; yet, being worthless physicians, they misdiagnosed his illness, and gave him a deadly treatment. They 1 Gift of Perseverance 66. 4 turned from being learned physicians, to swindlers and imposters, who claimed to be knowledgeable, when, having lost love, they were actually complete ignorant of the divine truth. Here, ‘Job’ rejects his friends as physicians to offer him healing; looking forward to the coming Messiah, being the heavenly Physician of both the souls and the bodies; and heals the eyes of our souls, to become capable of enjoying the vision of heavenly things. How amazing is our heavenly Physician! Who declared Himself as a physician, while eating at the house of a tax collector, with many tax collectors and sinners around Him? He was not preaching them, nor rebuking them for their sins, but was just eating with them (Luke 5: 27-32). I do not think I shall ever find a physician who enters a hospital, invites all the patients to have a meal with him, and then leave without providing them with medications to heal their ailments! Yet, the Lord has actually provided them with the needed medication, when He ate with them; He gave them the practical love; He was eating with those rejected by the society, whom everyone hates, and with whom everyone refuses to have anything to do, lest they get defiled! With those people, the Holy One stretched His hand and shared their meal; to let them know that their Savior is not far or isolated from them. That was the heavenly medication, given by the heavenly Physician. He is indeed a unique Physician, and it is indeed a unique medication! It is also amazing that, at the same moment He declared Himself as a Physician, He also declared that His disciples are the ‘wedding guests’, or the ‘friends of the Bridegroom’; As though the job of those working with Him, is to receive the secrets of the Bridegroom, then declare his Person, attributes, and possibilities to the bride – humanity, that receives faith in Him. It is as though the only job of those working with the Physician is to prepare for the joyful heavenly wedding! The job of the minister of the Lord Christ, and that of every Christian, is to participate in the preparation for that wedding; … not by rebukes, ridicules, and judgments, … but by revealing the love of the Bridegroom, and His readiness to come down to his bride, and to open up the gates of heaven – His secret place – before her. The bride is prepared for her Groom, by revealing to her, the love of her Groom and His longing for her. You are worthless physician who renew the ailments, “renew the evil”; you, who do not heal the wounds by proper medications! You assume that you are defending God and that you are uttering pleasant words; and you actually are adding to the sufferings of those under trial; and are helping the enemy by flaring up the feeling of pain in those who are wounded! Father Hesychius of Jerusalem The heavenly Guide – the Logos – calling humanity to salvation, is called the ‘Instructor’, … He is also called the Physician or the “Teacher” … The sick soul is in need of someone to relieve her pains; then of another to provide her with prudence … The ‘Logos’, wishing for our salvation, step by step, uses a superb way: He starts by giving peace, then follows up by correcting or mending, then ends by teaching or instructing1. Who is He? In short, He is the Word of Truth; the Word of non-corruption; who renews man through bringing him back to the Truth. He is the ‘Spur’ that enhances 1 Paedagogus 1:1. 5 man to salvation. He the One who Destroys perdition, and drives away death. He builds up God’s temple in men, and makes them His dwelling place. The sick needs a Savior. The lost needs a Guide. The blind needs someone to lead him to light. The thirsty needs the living Fountain, from which man drinks and never gets thirsty again. The dead needs Life. The sheep need a Shepherd. The children need a Teacher. All mankind is in need of Jesus1. St. Clement of Alexandria Blessed are they, who, in their need to the Son of God, have surpassed their need for Him as a Physician to heal their ailments, and as a Shepherd, or a redeemer; to the need for Him as the ‘Wisdom’, the ‘Logos’, or any of the other titles He presents to those who have the spiritual Passover, whom He prepares for the most exalted of graces. Within the deity of the divine Word, is the power, not only to help or to heal the sick, but also to proclaim the secrets to those pure in body and mind. The Word is sent as a Physician to the sinners; and as a Teacher to those already pure and without sin. The light of the Word will scatter the darkness of the heretic teachings. The Word opens up the eyes of our souls, to discern between the light and the darkness, and to help us chose to abide in the light. Before him, who seeks healing, there is no other way but to follow Jesus. Come now to Jesus, the heavenly Physician. Enter into the clinic that is His church. Behold, there you will find several weak patients: a woman suffering from her chronic bleeding (Mark 5: 25; Leviticus 12); and a leper, living outside the camp because of his uncleanness (Mark 1: 40; Leviticus 13: 46). They all seek to be healed from their infirmities, and to be purified of their uncleanness. Jesus, the Physician is Himself the Word of God. He prepares the medications for His patients, not from herbs, but from His holy words. If someone looks at these medications of words scattered sporadically among the pages of books, and is not aware of their power, he would probably disregard them, as cheap words that lack eloquence; Whereas he, who knows that the healing of the souls is with Christ, will definitely learn, listening to those books read in the church, how to gather useful herbs from the fields and the mountains; namely, from those powerful words; to have his ailing soul healed; not by their outer branches and their outer skin, but rather by the activity of their inner juice. There are other things hidden from our knowledge, and only known by the divine Physician of our souls. As far as our physical health is concerned, we are sometimes committed to use bitter and repulsive medications, to treatailments, we 1 Paed. 2:9. 6 brought upon ourselves through our wrong feeding and drinking practices. And it also even happens that the nature of our illness may need the use of painful and risky surgeries; Or it can go so far that it would be necessary to use some means of applying fire to the site of sickness, whether outside or inside! od, our divine Physician, likewise, in order to cleanse the ailments of our souls, that we brought upon ourselves through several sins, may use similar chastising ways to heal them, which may go far to the extent of applying the punishment by fire on those who lost the well being of their souls. The scholar Origen First of all, in order to realize how God made Him humble, not for His own sake, but for yours; is humble for your own sake! Confess your weakness, and be ready to lie patiently before the divine Physician. Once you realize His sacrifice by humiliating Himself, you will be raised up together with Him. He would not increase, but when you make progress, it would be as though He got exalted together with you. Look at the tree; how it sends its root downward in the soil, in order to grow upwards in the air. Growing upward should be preceded by going downward in humility! “May Christ dwell in your hearts through faith; and I pray that you, being rooted and established in love … you may be filled to the measure of all the fullness of God” (Ephesians 3: 17, 19) 1. St. Augustine We notice that the Holy Book does not introduce the Lord to us under one name, nor under the names only pertaining to His Godhead, or those referring to His greatness; but sometimes it uses the natural features of His Person; as saying for instance: “the name which is above every name” (Philippians 2: 9); ‘the Son”, “the true Son’, God, the only-begotten Son”, “God’s Power, Wisdom, and Word”. And some other times, on account of the multitude of the ways by which His grace reaches us, which, by His goodness, He grants to His seekers, according to His Wisdom’s many features, the Holy Book calls Him by many other names, as for instance: “the Shepherd”, the King”, “the Physician”, “The Groom”, “the Way”, “the Door”, “the Fountain”, “the Bread”, “the Ax”, and “the Rock”. These names do not refer to His nature, but to the multitude of His activities, as mercy from Him to every one of His creatures, and a response to the need of whoever asks Him2. St. Basil the great +There is only one Physician, who, at the same time, is both body and Spirit (Man and God); Born (gennetos) and unborn; God has become Man; A true life in death (a mortal body); has been mortal (in body), then became immortal (by resurrection); From Mary and from God – Jesus Christ our Lord3. St Agnatius the Theophorus Therefore, let us worship Him, being God of believers by His incarnation; a there is no benefit in calling Him a Man and not God; And where would be our salvation if we refrain from confessing His Humanity together with His Godhead? Let us then 1 Sermon on N.T. Lessons, 67:18. 2 On the Holy Spirit, 8:17. 3 Eph. 7:2. 7 confess His being both a King and a Physician; As Jesus the King, having become a Physician, became clothed with the linen of our humanity, and healed the sick. The perfect Teacher of the infants (Romans 2: 20), has become Himself one, to give wisdom to the ignorant. The Bread of heaven came down to earth to feed the hungry1. “Jesus” means (Savior), which in Greek means (Healer); being the Physician of both the souls and the bodies, and the Healer of the Spirits; He opened the eyes of the man born blind; Led the minds to light; Healed the seen lames; led the sinners on the way to repentance; and said to the paralytic: ‘Sin no more”, and then added “Arise and walk”: As the body was paralyzed because the sin of the soul, he ministered first to the soul, that the healing would then extend to the body. Therefore, if any of you is suffering in his soul from his sins, he will find Him the Physician. And in case he is with little faith, let him say to Him: “Help my unbelief” (Mark 9: 24). And if he is suffering from physical ailments, let him not be unbelieving, but let him approach, as Jesus heals these ailments. Let him know that Jesus is Christ2. St. Cyril of Jerusalem The divine Physician has several medications to give healing: He bandages the wounds by firm commandments; gives warmth by forgiving the sins; and stabs the heart when he sets him on His own donkey (Luke 10: 34);Meditate in how He brings us up in Himself, having borne our grief, and carried our sorrows (Isaiah 53: 4). The shepherd has likewise laid the lost sheep on His shoulders (Luke 15: 5). St. Ambrose “If you would be altogether silent! For you that would be wisdom” (Job 13: 5). They have come to give wise counsel; Yet proved that they themselves need wisdom and counseling. They need the wisdom of being altogether silent; their silence would be better than their vain words “Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue” (Proverbs 17: 28). The wise is not only him, who speaks well, gives useful counsel, and proclaims what is of benefit for everyone, But it is also him who bridles his whole body (James 3: 2) … ; who says together with David: “Set a guard, O Lord, over my mouth; keep watch over the door of my lips. Do not incline my heart to any evil thing, to practice wicked works with men who works iniquity” (Psalm 141: 3, 4). Let us separate ourselves completely from those who assume that they are defending God, not through intending to glorify Him, but through defaming the one who dedicates himself to righteousness … As man is in need of fleeing from the friendship of the deceitful, of turning his face away from their commendation. Men of goodness, on the other hand, accept their rebuke, and respectfully acknowledge their defamation against them; as all things will ultimately work together for good to those who love God (Romans 8: 28); and they will soon be worthy of being commended by the Father, the Son, and the Holy Spirit. ‘Job’, after he lost all his possessions, speaks as though with an abundance. Father Hesychius of Jerusalem . 1 مقال 1 :12 . 2 مقال 13 :10 8 Like, when no one can know who are behind a closed door; Generally if the ignorant holds his peace, namely, commits himself to silence, he would not be known whether he is wise or foolish! That is why the righteous ‘Job’, seeing how his friends are pretend what they are not, he advises them to hold their peace; namely to keep their silence, to spare themselves of being exposed; according to the wise words of Solomon: “Even the fool is counted wise when he holds his peace” (Proverb 17: 28). Pope Gregory the Great “Set a guard, O Lord over my mouth; keep watch over the door of my lips” (Psalm 143: 3). He does not say: ‘ over the wall of my lips’; but says: “over the door of my lips”, as a door may open or close; the door of the lips may open to confess sin, and close after its forgiveness; it is a door for protection, and not for destruction1. St. Augustine “Hear now my argument; listen to the plea of my lips” (Job 13: 6). He calls on them to listen rather than to utter vain talk. Although they did not interrupt him, yet they did not care for what he said, nor listened to the cries of his bitter soul. They assumed that they are defending God and uttering the truth; Yet, without the practical love, they are far from knowing God, nor realizing the truth. “Will you speak wickedly for God? And speak deceitfully for Him?” (Job 13: 7). ‘Job’ ridicules them for their assumption that God needs them to defend Him, or to reveal His justice. It is as though he says to them: ‘Who are you, O weak and of no love, to defend the divine Truth, who never separate from Love? Through their claim of defending the divine justice, they uttered deceit; presented vain accusations against ‘Job’, and counted him as wicked; They fell into lies, cruelty, oppression, and defamation; And in justifying all that as being “for God’s sake”; they did not realize that: “The wrath of man does not produce the righteousness of God” (James 1: 20). They justified their evil behavior against ‘Job’, as being for the sake of the exalted goal, to defend God! Does the good goal ever justify the evil way?! They are, as though saying: “Let us do evil that good may come!” (Romans 3: 8). God rebuking those who praise God while hating their brethren says: “Your brothers who hate you and exclude you because of my name, have said, ‘Let the Lord is glorified, that we may see your joy!’ Yet they will be put to shame” (Isaiah 66: 5). Whoever has a fellowship with God the Truth, would never practice lies and deceit; God does not stand deceit. The Psalmist often puts the deceitful on the same level as the bloodthirsty, as the goal of both is the perdition of the souls of others, their possessions, or their honor. The deceitful actually destroys his own soul, and denies him the eternal glory and beatitude. “You destroy those who tell lies; bloodthirsty and deceitful men, the Lord abhors” (Psalm 5: 6) “Blessed is the man whose sin the Lord does not count against him and in whose spirit is no deceit” (Psalm 32: 2). “Keep your tongue from evil, and your lips from speaking lies” (Psalm 34: 13).“ “But You, O God, will bring down the wicked into the pit of corruption; bloodthirsty and deceitful men will not live out half their days. But as for me, I trust You” (Psalm 55: 23). 1 St. Augustine: On Ps. 141. 9 “No one who practices deceit will dwell in my house; no one who speaks falsely will stand in my presence” (Ps 101: 7). “What shall be given to you? And what more shall be done to you, you deceitful tongue? A warriors sharp arrows, with glowing coals” (Psalm 120: 3) “The Lord abhors dishonest scales, but accurate weights are His delights” (Proverbs 11: 1) “The wicked man earns deceptive wages, but he who sows righteousness reaps a sure reward” (Proverbs 11: 18). “A truthful witness gives honest testimony, but a false witness tells lies” (Proverbs 12: 17). “There is deceit in the hearts of those who plot evil, but joy for those who promote peace” (Proverbs 12: 20). “The wisdom of the prudent is to give thought to their ways, but the folly of fools is deception” (Proverbs 14: 8) “A truthful witness saves life, but a false witness is deceitful” (Proverbs 14: 25). “The Lord detests differing weights, and dishonest scales do not please Him” (Proverbs 20: 23). “The sacrifice of the wicked is detestable – how much more so when brought with evil intent!” (Proverbs 21: 27). “He who hates, disguises it with his lips, and lays up deceit within himself” (Proverbs 26: 24). “For a holy and disciplined spirit will flee from deceit, and will leave foolish thoughts behind” (Wisdom of Solomon 1: 5). “Do not invite everyone into your home, for many are the tricks of the crafty” (Sirach 11: 29). As though ‘Job’ says to his friends: [Despite your awesome words, you talk and utter deceit before God! Do you think that God do not listen to what you say? Deceit is behind your debate. Although your words may sound befitting, yet your intention is not well; as it does not seek correction, mending or progress, but destruction. You are not debating a totally ignorant man!] St. John Chrysostom Is God in need of your lies, and of your deceptive talk for His sake? The Truth would not be realized by the help of vanity … The heretics, likewise, utter deceit for His sake, when they deceive the feeble-minded, and foolishly lead their concepts about God astray. Pope Gregory the Great In a commentary on psalm 55: 23: “But You, O God, will bring the wicked into the pit of corruption; bloodthirsty and deceitful men will not live out half their days”, St. Augustine comparing between the bloodthirsty murderers and the deceitful heretics, says: [Whereas the bloodthirsty are apparent killers who shed the blood of bodies, but they do not kill the souls; the heretics, on the other hand, kill the souls and shed their unseen blood; They are bloodthirsty and deceitful as well1!] And in a commentary on psalm 120: 3-40: “What shall be given to you? And what more shall be done to you, you deceitful tongue? A warrior sharp arrows with glowing coals”; responding to these questions by the Psalmist, he believes that opposing those with deceitful tongues should not be only by mere words; It needs the 1 St. Augustine: On Ps. 55. 10 words of God, the divine Warrior’s sharp arrows; beside presenting living examples of righteous persons, who were sinners and like lifeless desolate wilderness, then returned to God and flared like glowing coals. You often hear someone saying in wonder: [I know that this man has been a deceitful drunkard and a steady customer of nightclubs; How could he now minister to God?!] Do not marvel! He became a live glowing coal! Rejoice that he is now living, he, on whom you grieved as being dead1! “Will you show partiality toward Him? Will you plead the case for God?” (Job 13: 8). God needs no one to defend Him. How could those who hate their brother's minister to God? In their zeal for God, the Judge of men, they insult Him by occupying His chair of authority. Being the only One to know the soul of man, his strength, tendencies, talents, biological form, energies, and the circumstances surrounding him, He is the One to judge or justify. We may know of someone who committed a certain obvious sin, that needs no investigation; yet, can we judge him for the sake of one sin or a few sins, that he committed at a certain time, without knowing his depths or circumstances?! “Are you representing God? Will you plead His case?!” When the fools see the works of the wise, they, forgetting their own shortcomings, would often see them all worthy of blame. On the other hand, when the righteous rebuke the deeds of the wicked, they would do that while always confessing their own weaknesses, and their worthiness of blame. As they realize that searching for the sins of men is the work of God alone, Even if they tend strongly to oppose the evil deeds of others on the outside, they actually commiserate with them on the inside; it is obvious that Job’s friends rebuked his deeds, as though they have never done anything to warrant blame! It is well said: “Are you representing God? Will you plead His case?!” One puts on God’s face, when he claims His authority to judge! And pleads His case, when he rebuke others for their weaknesses, disregarding his own inner shortcomings! Pope Gregory the Great An elder once said: [According to the apostle, ‘no one knows what is inside man, but his own spirit’. We often get to know that many people have repented, and we are not aware of them. As man may repent at the last moment of his life, and his repentance is accepted by God, We should therefore refrain from judging anyone; and leave the judgment to God. How can anyone dare to interfere into what belongs to God alone? The Garden of monks Don’t judge your brother, to be yourself, worthy of forgiveness. You may probably see him perpetually doing wrong; Yet you cannot tell how his end will be! The robber who was crucified together with Jesus has been a murderer and bloodthirsty; while Judas, on the other hand, was a close disciple of Christ, and His treasurer; Yet in no time they changed: the robber entered into paradise, and the disciple hanged himself and perished! St. Anastasius The job of the servants in the wedding of the king’s son (Matthew 22), was just to bring over both the good and bad people to the banquet. They did not judge the guests, nor honored the good more than the bad. They also did not find out the one who was not clothed with the proper attire for the wedding; it was the king 1 St. Augustine: On Ps. 120. 11 himself, the master of the house, who discovered his presence and drove him away. St. Augustine If you happen to know someone who has sinned, then saw him the next day; Do not look at him as a sinner; because you do not know, whether or not, in the meantime, he might have done something good; or that, after his fall, he prostrated himself before the Lord with bitter tears, and He forgave him! St. (Mar) Ephram, the Syrian 3- GODWILL JUDGE THEM: “Will it be well when he searches you out? Can you deceive him as you might deceive a man?” (job13: 9) It would be better for them, if God searches their hearts, and reveal to them their hate for their brethren, and for the Truth; rather than to pretend to defend God, and to deceive Him as they deceive men. Every deceitful man is an enemy of God; as while he pretends to defend God, he is actually opposing the Truth. Yet nothing escapes the eyes of God, who judges according to the mind and the heart, more than the outer appearances, by which he may seems as though serving God. Pope Gregory the Great How could they oppose the Truth, except through their vain pride. While haughtily evaluating themselves as great and righteous, they would pass over like thin air1! St. Augustine In case someone objects to the presence of heretics now, Let him remember that, so was the case from the beginning; as Satan perpetually kept setting vanity opposite the Truth. At the beginning, God promised the good things; and so did Satan. God set the paradise, and Satan deceived Adam and Eve, saying: “You will be like God!” (Genesis 3: 5). Having been unable to present action, he offered promises that were nothing more than vain words; which is always the way of the deceitful! Afterwards, came Abel, and with him Cain; The sons of Seth, and with them the daughters of men; Ham, and with him Japheth; Abraham, (and in his days) there was Pharaoh; Jacob, and with him Esau; Moses and Aaron, and with them the two magicians; The prophets, and with them the false prophets; The apostles, and with them the false apostles; The Christ; and against Him will come the antichrist. That was what happened before, and what is still going on. In short, as there was never a time, when vanity was not there opposing the Truth; so, do not worry2! St. John Chrysostom “He would surely rebuke you, if you secretly show partiality” (Job 13: 10). In rebuking ‘Job’ with such hateful spirit, they have shown partiality, even secretly; and would not be worthy of being commended in the sight of God, but rather to be harshly rebuked; as God detests hate under the pretence of defending His glory and kingdom. By partiality, he probably means that after having been honoring ‘Job’ 1 On Ps. 37. 2 In 2 Tim. hom 8. 12 in excess at the time when he was rich; now, with no apparent cause, their behavior completely changed when he became poor, and lost his social status and his authority as a king or ruler. The Holy Book warned us against partiality. “Now, let the fear of the Lord be upon you. judge carefully, for, with the lord our God there is no injustice or partiality or bribery” (2 Chronicles 19: 7). “These are also saying of the wise: ‘To show partiality in judging is not good” (Proverbs 24: 23). “To show partiality is not good – yet a man will do wrong for a piece of bread” (Proverbs 28: 21) “For God shows no partiality” (Romans 2: 11). “And masters, do the same to them, stop threatening them, for you know that both of you have the same master in heaven, and with him there is no partiality” (Ephesians 6: 9). “For the wrongdoer will be paid back for whatever wrong has been done, and no partiality” (Colossians 3: 25). “In the presence of God and of Christ Jesus and of the elect angels, I warn you to keep these instructions without prejudice, doing nothing on the basis of partiality” (1 Timothy 5: 21). “My brothers, as believers in our glorious Lord Jesus Christ, do not show favoritism” (James 2: 1). “Since you call on a Father who judges each man’s work impartially, live your life as strangers here in reverent fear” (1 Peter 1: 17). Pope Gregory the Great says that God is the One who searches the secrets of the hearts, and nothing is hidden from Him (1 Corinthians 4: 5). It may happen, under the pretence of defending the Truth, that some may blame a righteous person, and show partiality toward those who stand against him, and take the side of those blaspheming God, who claim that they defend God, when they bear no faithfulness in their actions; They are just like the demons who said to the Lord Christ: “You are the Son of God” (Mark 3: 11); not to seek His glory, but in fear of what would happen to them. What is the benefit that would come to us by giving honor (partiality) to the rich; and by extending favor to those whom we expect to pay us back?! We should rather think more of the weak and the needy, because of whom we hope for the reward from the Lord Jesus, who, in the parable of the wedding banquet (Luke 14: 12-13), presented to us a general portrait of the virtue of giving more to those who have nothing to pay us back1. If the Kingdom of God is for the poor, who would be richer than them?! St. Ambrose All are equal in the sight of God; Yet, everyone’s grade is evaluated according to his faith, and not according to his wealth. St. Augustine People often rebuke me, saying: [You always come against the rich, who, in their turn come against the poor. Well, I may come against the rich; Or rather against those who abuse their wealth! I do not attack their persons, but their greed. Wealth and abundance are something, while greed is something else. . 1 للمؤلف: الحب الرعوي، الإسكندریة، 1965 13 Are you rich? Well, I can not keep you from being rich. Are you greedy? Then I warn you! I shall never hold my peace! Are you against me because of this? I am ready to shed my blood, to keep you from doing wrong. I do not harbor any hate, or make war against you; but I wish only for the benefit of those who listen to me. The rich, like the poor, all of them are my children; One womb (the font of baptism) labored to deliver them. If you intend to insult the poor, I am warning you, that the poor, in this case will not lose as much as you will do. All his loss would be in his money and possessions; whereas for you -- the rich, your loss would be in your Spirit1. St. John Chrysostom “Would not His majesty terrify you? Would not the dread of Him fall on you?” (Job 13: 11). ‘Job’ warns them against their unfitting behavior; as while assuming that they defend God, they will fall under His wrath; and under the terror of His majesty. Now, the righteous realize the dread of God, before His wrath is brought upon them. They fear Him while He is calm (toward them); so as not to be committed to feel His anger. On the other hand, the wicked would be, and will always be terrified when they are stricken with His divine rod, that wakes them up from their deep sleep, and make them worry, anticipating His revenge; according to the words of the prophet: “The understanding of this message will bring sheer terror” (Isaiah 28: 19). Once they start to fall under the strikes of revenge, because of disregarding the commandments of God, they will start to understand what they hear; according to the words of the Psalmist: “Whenever God slew them, they would seek Him” (Psalm 78: 34) Pope Gregory the Great “Your maxims are proverbs of ashes; your defenses are defenses of clay” (Job 13: 12). Job’s friends boasting that they are defenders of God, His justice, and ordinations, their talks were like ashes, of no value; would disappear with the wind; and their thoughts and human wisdom would flee from their bodies of dust. They are not storing wisdom for themselves, but piles of mud that the children of God would like to get rid of. He likens their talks to dust; because they are set on mortal earthly thoughts, and not on eternal heavenly wisdom. They resort to strongholds of human logic, which can protect them only for moments. “(Their memory) is like ashes”…. All thoughts of those who conform themselves according to the present conditions are earthly; as with all what they do, they will leave behind them, only a temporary memory of themselves in this world. Some may strive in war, others build huge monuments, or write books that bear their experience in the present world. They labor and wrestle to set for themselves a memory of their names. But as life quickly rushes toward the end, nothing will abide in it, when nature itself hastens to collapse! According to the words of the psalmist: “The ungodly are … like the chaff which the wind drives away” (Psalm 1: 4). The memory of the fools is indeed compared to the chaff that the wind drives away. The more man labors to gain glory for his name, he would actually be placing his chaff-like memory in the way of the .36 ، 1 عن مقالتین عن أتروبیوس، طبعتا تحت اسم "الكنیسة تحبك"، سنة 1968 ، ص 35 14 rushing wind of mortality. On the contrary: “The righteous will be in everlasting remembrance” (Psalm 112: 6). With the same circumstances, printing his works on the eyes of God alone, he will have his name remembered in the eternal world. “And your necks will sink in mud” … Necks would sink in mud when every haughty goes down to death, and his body that was up, breaks down in corruption. Let us meditate in how death and corruption work on the corpses of the rich as they are laid down in their graves. Pope Gregory the Great 4- A CALL TO SILENCE: “Keep silent and let me speak then let come to me what may” (job13: 13) The many temptations that ‘Job’ suffered are easier on him compared to those caused by the words of his friends. His temptations would not condemn him, but would rather justify him; whereas the impact of their wicked words, lies, and hate, are more serious than any tribulation or catastrophe. It is befitting for them, being so fond of useless debates, to keep silent; and let ‘Job’ speak, to reveal to them what they really are; even if he speaks while sitting on a pile of trash, clothed by a garment of worms. ‘Job’ does not care for what may come over him, “let come to me what may”! Whatever their interpretation of his tribulations would be, and however terrible, how they think about him; All that would not keep him from presenting the testimony of his conscience with uprightness and integrity. “Keep silent and let me speak my mind” (13). He wants to show that, having spoken with such carnal realization, they should keep silent, to let him speak up his mind; As though he obviously says: [As for me, I am not speaking in a carnal, but a spiritual way; as I hear with a spiritual realization, things that I present by the ministry of the body]. Pope Gregory the Great Once you encounter someone so fond of debating, and he starts debating with you on things that are only matters of fact; You would better cut him short, and leave him quickly; as his mind is transformed into a rock! Like adding water would spoil and corrupt the best kinds of wine; so are the idiotic debates that corrupt those of good behavior and nature1. St. Anthony the Great 5- AN ADMONITION TO GOD: “why do I take my flesh in my teeth, and put my life in my hand?” (job13: 14) ‘Job’ probably wishes to show his intention to testify to the truth under all circumstances; not only while being torn apart by his tribulations, but even if he has to tear his flesh apart by his teeth, or to put his life on his hands to deliver to death. All that would never keep him from revealing his innocence in the Lord, and how his friends have misinterpreted the events that dwelt upon him. He probably means to say: [Why should I intend to condemn myself so cruelly before humans? Or to reveal what goes on in my heart; if that would not be for the edification of my neighbor; whether through condemning my evil, or showing off my goodness? . 1 الفیلوكالیا: 170 نصًا عن حیاة القداسة، 44 15 Pope Gregory the Great If I express myself that way. I would then be like those who may find comfort in devouring their own selves; or like those who bite their own flesh, to enjoy a kind of relief of their pains! St. John Chrysostom Speaking with anger, and trying to calm himself down, he so says that he would take his flesh in his teeth! Father Hesychius of Jerusalem Pope Gregory the Great believes that the ‘teeth’ here, refer to the inner senses that chew what preoccupy the mind, to present them to the memory; About which it is well said: “Whoever eats sour grapes – his own teeth will be set on edge” (Jeremiah 31:30). What are the sour grapes but the sin? A sour grape is a fruit before its time. He, who desires to enjoy the pleasures of the present life, would be like him who hastens to eat a fruit before its time, and sets his teeth on edge; Meaning, that, while feeding on the pleasures of the present life, and rejoicing in the outer things, he would be unable to realize the spiritual things; and his senses would get blunt concerning the inner issues. While feeding on sins, the soul would be unable to feed on the bread of righteousness. And when the teeth get attached to the habit of feeding on sour grapes, they would become unable to chew the good and ripe fruits to enjoy what is inside. ‘Job’, while intending to take the outer issues (his flesh) by the spiritual concept, chews them by the teeth of his Spirit, to enjoy the spiritual pleasures that his friends reject; because they seek the glory of the world and the pleasures of the body. They oppose him and seek his perdition, because, being carnal, they could not stand the spiritual. “Though He slays me, yet will I trust Him. Even so, I will defend my own ways before Him” (Job 13: 15). ‘Job’ intends to hold fast to his own way, and would never forsake the comfort he finds in walking uprightly with God, whatever intense are his tribulations, even to death; As though he is saying together with Hezekiah: “Remember, O Lord, how I have walked before you faithfully and with wholehearted devotion and have done what is good in Your eyes” (2 Kings 20: 3). Even if my tribulations go so far to my death, In order to be justified before Him, I will keep on trusting Him, and on being full of hope in Him. I am His friend, and He is mine, I will never forsake him, even if He seems as though He is my enemy! “Though He slays me, yet will I trust Him” (15) … Being patient under temptations, is what differentiate between the righteous and the evil mind. Amid afflictions, the first, by knowing that the glory of God the Almighty would never be shaken by worldly events would never collapse together with that of the outer glory, but would rather be stronger when he loses the temporal goods. Pope Gregory the Great “For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows” (2 Corinthians 1: 5). He makes our souls more exalted, counting our sufferings as His own. So how much joy would we have when we have fellowship with Christ, and when we suffer for His sake! By faith we realize the new birth and the resurrection. Whoever believe in Jesus, the truly risen, are committed to present themselves to sufferings. And whoever have fellowship in His sufferings, will also rise together with Him. “That I may know Him and the 16 power of His resurrection and the fellowship of His sufferings, being conformed to His death, if by any means, I may attain to the resurrection from the dead” (Philippians 3: 10)1. A loving man, perpetually connected to God, would not be harmed by waves, however strong they are, But, on the contrary, he would come stronger out of them. A weak man, on the other hand, would fall, even with no affliction2. St. John Chrysostom If with more sufferings with Christ, there would be more comforts by Him, Let us then welcome His encouraging sufferings to flow over into our lives, if we indeed seek the abundant comfort by which all those who grieve are comforted. These comforts are however, not the same for all; because if they are, it would not be written: “For just as the sufferings of Christ flow over into our lives, so also through Christ our Comfort overflows”. Those who have fellowship in the sufferings will also have it in comfort, according to their fellowship in the sufferings of Christ3. The scholar Origen “Indeed this will turn out for my deliverance, for a hypocrite would not come before Him” (Job 13: 16). Here, he does not mean temporary deliverance, as his hope in being delivered from his temptations in this world, and in his return to what he used to be, has almost gone; but he hopes for his eternal deliverance when he encounters God and sees Him face to face. The secret of his trust in his eternal deliverance, knows that his relationship with God is devoid of hypocrisy or diversion; As God would never connect to hypocrites, nor would allow them to stand before Him to enjoy His glory. “For a hypocrite would not come (stand) before Him” (16) … We have to take into consideration that we may come before God in two ways: The first way is to take our souls into account, concerning our transgressions here; condemn them before Him, and punish them by crying; As, whenever we realize the power of our Creator, we would be as though are standing before Him; Elijah, the man of God said it well: “As the Lord, the God of Israel lives, before whom I stand…” (1 Kings 17: 1). The second way is to come before God, when we prepare ourselves here in this world, to stand before His throne on the day of the ultimate judgment. The hypocrite, on that day, will also come before the divine Judge; But having closed his eyes to his sins, and not lamented them here,, he is as though refusing to stand before the Lord … And having corrupted his mind by the words of commendation addressed to him, he does not realize that he is opposing his inner judge, and does not fear His firmness; … His eyes do not take God’s firmness into account, amid his desire for the admiration of peoples’ eyes. “But I rebuke my ways before Him; He would be my deliverance” (15). The apostle Paul says: “If we judged ourselves, we would not come under judgment” (1 Corinthians 11: 31). God would be our deliverance, as much as we rebuke our sins with the fear of God. Pope Gregory the Great . 1 للمؤلف: القیم الروحیّة لعید النیروز، ص 18 . 2 العنایة الإلهیة، ترجمة عایدة حنا، ص 12 3 Exhortation to Martyrdom, 42. 17 I will condemn myself, so as not to be condemned by Him, who will later on, judge the living and the dead1. St. Augustine Therefore, mediate into yourself, until you come to confront God2. St. Basil the Great Let it be your main concern, not to deceive yourself. St. Melito, Bishop of Sardes Hypocrisy is detested by God and by men; It does not warrant a reward, nor lead to the deliverance of the soul, but rather to its perdition. If someone manage to escape by hypocrisy, lest he would be exposed; this would be just temporary, then it would bring on him disgrace; just like when an ugly woman takes away her outer make-up! Hypocrisy is therefore foreign to the saints; as nothing of what we do or say would escape the eyes of the Holy Trinity; according to the words: “There is nothing covered that will not be revealed, nor hidden that will not be known” (Luke 12: 2). Thus, if what we do or say will ultimately be revealed on the Day of Judgment; hypocrisy is therefore of no benefit; and it would be befitting for us to be justified as true worshippers who minister to God with truth and faithfulness3. St. Cyril the Great “Listen carefully to my words; let your ears take in what I say” (Job 13: 17). Again, he calls on them to stop accusing him, and to listen to him, in order to enjoy together with him the encounter of God through faithfulness, purity, and love. St. Gregory the Great believes that ‘Job’ repeats the word “listen’; as he wants them to listen to him, not only by their outer ears, but also by their inner ears, to comprehend the depths of his words in a spiritual way. “Now that I have prepared my case, I know I will be vindicated” (Job 13: 18). He does not need their testimony; having prepared his case well, with a faithful conscience and a pure heart; With God’s grace, he knows he will be vindicated. “Being so near to my judgment, I know I will be found righteous” That is the judgment about which is said in another book: “Your righteousness will be revealed as the light, and your judgment as mid day”. Yet he did not say: “I am actually so”, but: “I am almost …”; If the judgment he means is not so now, it will be so on the ultimate day, when those who faithfully pray, saying: “Forgive us our debts, as we forgive our debtors” (Matthew 6: 12); through this forgiveness of others, are found righteous; when the sins they have committed here will be wiped out, through the works of love they have practiced4. St. Augustine “here I am close to my Judge”. It is more befitting for the adversary to mute his tongue, and to let the Judge alone speak. 1 Ep. 209:10. 2 ا رجع الأب الیاس كویتر المخلصي: القدیس باسیلیوس الكبیر، منشو ا رت المكتبة البولسیة، بیروت، 1989 ، ص 256 . تعریب الدكتور نجیب حجّار. 3 In Luc Ser 86. 4 On Man’s Perfection in Righteousness, 24. 18 “I know I will be found righteous”; Having consummated the whole law, and kept all the commandments; and having cleansed all my hidden transgressions, and those I have willfully committed, by prayers and tears. Although the enemy intends to hide my righteousness through pushing my friends to accuse me; yet even in that, I will be found righteous, as long as my patience holds on, and I show courage before temptations up to the end. Father Hesychius of Jerusalem Pope Gregory the Great believes that, even what ‘Job’ said about himself bears humility; as God Himself has testified that there is no one like him on earth; although God’s testimony is not to be compared to what ‘Job’ said about himself during his debate with his friends who accused him. He refused to describe himself as greater than others, but found it enough to justify himself against the accusations of his friends. “Who is there that will contend with me? For then I would be silent and die” (Job 13: 19). Being sure of the great mercies of God toward His faithful believers, he does not care for their contention; and does not fear God’s chastisement; but he trustingly delivers his Spirit in His divine hands and seeks eternal comfort. Here, ‘Job’ presents to us a living portrait of the Christian who enjoys a true vision of the work of the cross in his life; how it has set him free of the devil, his adversary, how it exposed his enemy, and brought him under his feet, to fear him no more, but rather mocks him. Being sure that there is no possibility for any one to blame him on his outer behavior, he feels that he can boldly look in the eyes of any accuser! Pope Gregory the Great Finding themselves being destroyed by the same way they intended to destroy us, the evil spirits fall in grief Yet their defeat does not mean that they would leave us in peace, and would never come back! When we see them fail in their struggle against us, we say together with David: “Let them be ashamed and brought to mutual confusion who seek to destroy my life. Let them be driven backward and brought to dishonor who wish me evil” (Psalm 40: 14); and say together with Jeremiah: “Let them be ashamed who persecute me. But do not let me be put to shame; Let them be dismayed, but do not let me be dismayed. Bring on them the day of doom, and destroy them with double destruction” (Jeremiah 17: 18); As no one can doubt, that when we overcome them, they will get double destruction1. Father Serinus If you say that the power of the adversary is overwhelming, and that evil has a full authority over man; By this you are accusing God of oppression, when He judges the people for being submitted to such a strong and a mighty adversary! This is like when a grown-up man fights a little kid, and then you punish the kid for being overcome by such a strong man; which is greatly unjust2! St. Makaryos the Great The thoughts of the devil are mere mental imaging of some evil thing (or work) ; and what gives him the power to reign over us, or even to come near our mind, is 1 Cassian: Conf., 7: 21. . 2 عظة 6:3 19 the weakness of our faith. Because, after having received the commandment to throw away from ourselves all confusions, “to keep our hearts with all diligence” (Proverbs 4: 23), and to seek the kingdom of God which is in us; Once the mind forsakes the heart, and the goal which we seek; We give the fantasies of the devil a wide range, and the mind would became slothful enough to receive any evil counsel. To such an extent, the devil has got no authority to control our thoughts; Or else he would mercilessly put into our minds every kind of evil thoughts, and would never allow us to do any good! His ability is merely confined to present false counsel at the start of every thought, to test to which direction our heart leans: whether to his counsel or to that of God; which are contradictories. St. Mark the hermit 6- A SCREAMING APPEAL TO GOD TO STOP THE CHASTISEMENT: “Only two things do not do to me , then I will not hide myself from your face” (job13: 20). Despite what came over ‘Job’, and despite his confession in more than one situation, that he is a sinner, Yet he has no intention to hide from God’s face like Adam his father; but he wishes to be always in His presence; “Why do you hide Your face, and regard me as Your enemy?” (Job 13: 24). Job desired two things by which he longs to stand in the presence of God; Not out of fear of His judgment, but as a Creator who loves His believers; And not to hide from His face, as did our early parents who assumed that the shades of the fig trees would hide them from their Creator! Now, what are these two things? They are referred to in the following verse (21). God Himself says through the prophet: “I am a God near at hand, and not a God afar off” (Jeremiah 23: 23 LXX)1. Father Theodoret, Bishop of Coresh Wherever you are, God will come to you, if He finds in your heart a place to dwell in. St. Gregory of Nyssa The holy Trinity is close to every thing; but not every thing is close to Him. St. Dionesius the Areopagan Let the living God be present all the time in your mind which is created according to His image – invisible and imperceptible – and yet, by its will the whole body moves. St. Melito, Bishop of sardes “Withdraw Your hand far from me, and let not the dread terrify me” (Job 13: 21). ‘He is in need of two things; “He then will not hide his face from Him” (20). These two things ‘Job’ needs from God could be: 1- “Withdraw Your hand far from me”: He is probably asking God, not to take away the temptation from him, but to make his sufferings more endurable. All what preoccupy him is, not to boast before his friends that he is not as evil as they claim him to be; as much as to be able to stand in more peace in the presence of God, to speak to him. 1 Comment. on Ps. 139. 20 2- ‘Job’ is aware of God’s dread; which is a cause of joy and rejoices to the faithful believer, and not a cause of terror to him. About this David says: “Remove Your strokes from me, I am worn down by the blows of Your hand” (Psalm 39: 10) … You are the incorruptible, while I am the corruptible (Romans 1: 23). Your are the Master, and I am the servant. I am just like a wrestler trainee, or a new recruited soldier. You speak and I respond; If I do dare to object, it would be to gain wisdom, and to learn through talking and listening. Father Hesychius of Jerusalem Pope Gregory the Great believes that, in these two requests: to withdraw His hand far from him, and not to let His dread terrify him, there is a prophecy about longing to the era of grace, when no strokes of divine wrath for breaking the law, would dwell on the believers, and when the believers no more worship God out of fear like in the Old times, but through love. [Righteousness could not be consummated through fear; According to St. John the beloved: “The perfect love drives fear away”; And St. Paul presents comfort to the children of adoption, saying: “For you did not receive the spirit of bondage again to fear, but you received the spirit of adoption by whom we cry out, ‘Abba, Father’” (Romans 8: 15). That is why, by the voice of humanity, longing for taking away the cruelty of the stroke of the law, and out of a fervent desire to advance from fear to love, ‘Job’ prays to God, saying: “Withdraw Your hand far from me, and let not Your dread terrify me”…. Take away from me the cruelty of the stroke; and lift up from me the burden of terror; … I know that I would never be withdrawn from the firmness of Your hand; … But, when the grace of love shines on me, pour on me the spirit of peace … Because whoever serves You, not out of love, but out of fear, would never be justified before You]. “Then call and I will answer; or let me speak, then You respond to me” (Job 13: 22). By these two things, he would become in the presence of God, and enter with Him into an enjoyable debate: God speaks, and ‘Job’ answers; and ‘Job speaks, and God responds. This is the mutual love between God and His believers; the amazing favor that would be ours when we stand before the throne of the divine grace. God’s call to us lies in appreciating us with love and choosing us. And we respond through our submission in obedience to His love by our good deeds.Whoever runs in haste, longing for the eternal world, would search his deeds, and be particular on testing his soul, lest there would be in him what is against the face of his Creator. Pope Gregory the Great 7- WHY DO YOU HIDE YOUR FACE FROM ME? “ HOW MANY ARE MY INIQUTTIES AND SINS? MAKE ME KNOW MY TRANSGRESSION AND MY SIN?” (JOB13:23). Now, standing in the presence of God, ‘Job’ inquires from Him about his iniquities and sins; then he would confess them and ask for forgiveness with the spirit of humility, and with no fear of being exposed before himself. Pope Gregory the Great believes that there is difference between sins and iniquities; the first surpass the measure of the second. When we are commanded to offer a sacrifice according to the law, it would primarily be for a sin, and could be for an iniquity as well. A sin is only realized by action, whereas an iniquity is usually committed by thought alone. “Why do You hide Your face, and regard me as Your enemy?” (Job 13: 24). 21 ‘Job’ confesses that he is a sinner; yet with a spirit of humility and repentance, he requests from his divine Savior not to hide His face from him, and not to regard him as His enemy. Despite all his weaknesses and sins, he will never stop asking, to enjoy fellowship with God, his Creator. “Why do you hide Your face from me? And regard me as Your enemy?” (24). Man, after enjoying the light of inner meditation in paradise, having gotten pleased with himself, he lost the light of His Creator, and escaped from His face to the trees of paradise. After committing his sin, he feared seeing Him, whom he loved before. Notice that punishment was brought on him after his sin; Yet after the punishment, having realized the results of his disobedience, he got back to love; And the face that he feared while in sin, having been awakened to a sound understanding, he started to search for it anew through the punishment, in order to escape from the darkness of the condition of blindness that came upon him; and he started to retreat in terror from that loneliness that kept him from seeing his Creator. Pope Gregory the Great “Will You frighten a windblown leaf? And will You pursue dry chaff?” (Job 13: 25). ‘Job’ greatly belittles himself before God and before his own eyes, counting himself like a windblown leaf and dry chaff! And wonders: Is it befitting to God’s dignity to crush someone who has no strength to resist?! “You sweep them away; they are like a dream; like grass that, in the morning it flourishes and is renewed; in the evening it fades and withers” (Psalm 90: 5). “Though the wicked sprout like grass and all evildoers flourish, they are doomed to destruction forever” (Ps 92: 7). “My days are like evening shadow; I wither away like grass” (102: 11). “As for mortals, their days are like grass; they flourish like a flower of the field” (Psalm 103: 15). “Let them be like the grass on the housetops that withers before it grows up” (Psalm 129: 6). “Their people, drained of power, are dismayed and put to shame. They are like plants of the field, like tender green shoots, like grass sprouting on the housetops, scorched before it grows up” (Isaiah 37: 27). “For no sooner has the sun risen with a burning heat than it withers the grass; its flowers fall, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits” (James 1: 11). “Because all flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away” (1 Peter 1: 24). “Will You frighten a windblown leaf? And will you pursue dry chaff?” (25). What is man but a leaf that fell from a tree in paradise? What would he be, who is played by the wind of temptation; and who is blown up by the storms of his lusts, but a tree leaf? Man’s mind is aroused by several storms, when he suffers from temptations. He is easily aroused by anger, and when anger goes away, it would be followed by vain joy! He would be spiked by the spur of lust; sometimes lifted up by pride, then brought down to what is lower than dust, by growing fear. It was well expressed by 22 the prophet Isaiah, saying: “We all fade as a leaf; and our iniquities like the wind, have taken us away” (Isaiah 64: 6). As what we say may pass away, but what we write may stay; It is said about God, as His strikes on us stay for a long time, that He, not only speaks, but He writes bitter things. It was once said to man: “You are dust, and to dust you will return”; … Angels often appeared and gave commandments to men; … Moses designated the sins by firm ways; … Then came the only-begotten Son of the Father to save us; Death was swallowed by His death; and He proclaimed to us the eternal life, that He demonstrated in Himself. Yet the verdict that was issued in paradise concerning the death of our body, remained unchanged since the beginning of the human race, and will remain until the end of the world; “What man can live and not see death?” (Psalm 89: 48); and “You, Yourself, are to be feared; and who may stand in Your presence, when once You are angry?” (Psalm 76: 7). Once He got angry when man sinned in paradise; the verdict of death on our body was well established. Pope Gregory the Great Their years are of no value: “In the morning they are like grass which flourishes and grows up; And in the evening it withers” (Psalm 90: 5)… So are all the things that did not exist before; When they come, they soon disappear; they only come to pass away! … To fall into death, and to wither in the dust. That is the body with all its abominable lusts1! Those who do not think aright in their hearts look at the wicked as they are as fresh as green grass; and follow their lead, not knowing that their flourishing is only temporary, then they will soon wither and perish2. Do not count yourself among those whose days are like a shadow that lengthens; and wither away like grass (Psalm 102: 11); as a result of Your just judgment. Because the grass, once it got dampened with the blood of the Savior, will flourish again: “You will arise and have mercy on Zion; for the time to favor her, yes, the set time, has come” (Psalm 102: 13)3. “As for man, his days are like grass” (Psalm 103: 15). When man realizes that he is like grass that flourish only for a short time, and once the sun becomes hot, it will wither and die, he should not boast! All the exaltation of the human race regarding dignities, authorities, riches, pride, great families etc. are only temporary like the flowers of the weeds; the days of your life may seem long in your eyes, but in the sight of God, they are not. God’s account is not like yours. He sent us His Word who lasts forever … Do not marvel that you will partake of His eternity; … If He has already partaken of the grass that is yours; Namely, has adopted from you what is lowly, Will he not grant you what is exalted4?! St. Augustine “For You write bitter things against me, and make me inherit the iniquities of my youth” (Job 13: 26). In his talk to his friends, when he compares himself with humanity, he confirms that he is righteous and not as wicked as his friends claim him to be. But 1 St. Augustine: On Ps. 90. 2 St. Augustine: On Ps. 92. 3 St. Augustine: On Ps. 102. 4 St. Augustine: On Ps. 103. 23 when he speaks to the holy God, he confesses the iniquities of his youth; and pleads with Him to tell him why He lets him “decay like a rotten thing, like a garment that is moth-eaten” (Job 13: 28). He says to God: [If you make a record of my sins and transgressions, they are too bitter to justify myself of them. Yet, as they are iniquities of my youth, which I know and do not deny, I plead to Your love, O the Forgiver of sins and iniquities! David beseeches God, saying: “Do not remember the sins of my youth, nor my transgressions; According to Your mercy, remember me, for Your goodness sake, O Lord” (Psalm 25: 7). And the robber, who was crucified on the right hand of Jesus, did not as well, deny his crimes and sins, but asked the Lord to remember him when His Kingdom comes; He carried his soul over to paradise, justified in the worthiness of the precious blood. So, when we ask God to remember us, He responds saying: “I am He, who blots out your transgressions for my own sake; And I will not remember Your sins” (Isaiah 43: 25). St. Paul tells his disciple Timothy: “Flee also your youthful lusts, but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Timothy 2: 22). “Why do You write down bitter things against me, and remember the iniquities of my youth?” (26) He honestly and truthfully counts that stage of his life (youth) as the cause of his troubles. Childhood is characterized by innocence; early manhood by eagerness to earn a good reputation, and feeling shame for any transgression; and old age by wisdom. But, because youth is the only stage that bears the feature of weakness, zeal for committing sin, and a disregard of those who give counsel, David asks God to forgive him for all the transgressions he committed in that stage of his life (Psalm 25: 7)1. St. Ambrose God said to Adam: “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life; thorns and thistles it will bring forth for you; and you will eat the plants of the field; By the sweat of your brow you will eat your food, until you return to the ground, for out of it you were taken; for dust you are, and to dust you will return” (Genesis 3: 17-19). All mankind were so judged; and in the same way, God puts on everyone the sin of Adam’s youth; as he was still a young man when he did it. That is why, it is not only him, but all of us, his seed, are banned from eating from the tree of life, in paradise (Genesis 2: 3). Father Hesychius of Jerusalem “Do not remember the sins and transgressions of my youth; According to Your mercy, remember me, for Your goodness sake, O Lord” (Psalm 25: 7). Remember me, not according to the wrath I deserve, but according to Your mercy that befits You; … Not according to my worthiness, but to Your goodness, O Lord 2. St. Augustine “You put my feet in the stocks, and watch closely all my paths by putting marks on the soles of my feet” (Job 13: 27). 1 The Prayer of Job and David, Book 1, 7:21. 2 St. Augustine: On Ps. 25. 24 I was chastised on account of the weaknesses and the iniquities of my youth; … I became helplessly motionless, like a prisoner whose feet were put in the stocks; … I will never escape from the strokes of Your chastisements. …You are aware of all my paths, and chasten me even for my hidden thoughts and my faulty looks. … You write down everything I committed, and which I would never deny, on the soles of my feet. “You put my feet in the stocks” (27); having been banned by God who “closely watches our paths”, from walking to enjoy the benefits of paradise. Because of the sin of disobedience committed by Adam, God condemned all the human, his seed. Yet, being beneficent and benevolent (Wisdom 7: 23), God closely “watches our paths”: If they are wicked, they are referred to us, being according to the likeness of our old father Adam, and we would fall under the chastisement that dwelt on him; But if they are good, they would be according to the likeness of the new Adam, and through Him, and we shall be saved from the curse, and granted an annulment of our great tribulation. Father Hesychius of Jerusalem “You put my feet in the stocks”; meaning that You have searched my whole being, and struck my whole body, from head to feet. Again speaking about the seriousness of his tribulation, he is mocking the lowliness of his own human nature. St. John Chrysostom “Closely watching all my paths, You put marks on the soles of my feet” (27). The footmarks may probably mean the numerous faulty practices committed by us, and seen by our brethren, to become bad example for them. Diverting from the right path, and leaving our footmarks to those who follow us, we would become an offense to the conscience of others. While all these things are elaborately searched and weighed by the Almighty God; how can man, who is limited by the weakness of his body, have the authority to confront them and keep straight the line of thought of his heart? That is why he says: Who am I? I “decay like a rotten thing, like a garment that is moth-eaten!” (28). because rot in him originates from no other source, but from himself, so temptation destroys his body as moth does to a garment. Man embodies the chance to bring the temptation forth, like moth that destroys the garment originates from the garment itself. Pope Gregory the Great “Man decays like a rotten thing, like a garment that is moth-eaten” (Job 13: 28). ‘Job’ confesses that, because of his sins, he goes from decay to decay, but although his garment (body) was eaten by the moth of sin, Yet his soul is saved, and his body is granted an eternal glory, when the corruptible is clothed with the incorruptible, and the spiritual body occupies that of dust. You can choose to be a slave of lusts; and you can also choose to set yourself free of their yoke; God has created you with this authority. Whoever overcomes his body lusts, will be crowned with non-corruption; as, if there were no lusts, there would be no virtues; and subsequently, God would not grant crowns to those worthy of them1! . 1 الفیلوكالیا: 170 نصًا عن حیاة القداسة، 67 25 Whoever understands what the body is prone to corruption, and short-lived; will also understand that the soul is heavenly and eternal, a breath from God, and is bound to the body, until it gets exalted toward the likeness of God 1. St. Anthony the Great . 1 الفیلوكالیا: 170 نصًا عن حیاة القداسة، 124 26 AN INSPIRATION FROM THE BOOK OF JOB 13 I WOULD RATHER FALL INTO YOUR HAND, O MY GOD THAN TO FALL INTO THE HAND OF MAN Falling into Your hand, O God is better than falling into that of man! Man thinks that he has authority, and is unique in his knowledge! He thinks that he alone, has knowledge and wisdom! He judges his brother as though he is an ignorant slave! He does not realize that he is equal to him! I would rather be judged by You; as You listen to me! You alone, is the unique heavenly Physician. You present Yourself, both as a Physician and as the medication! Your medication is love, compassion, and being close to me! You never wound nor insult anyone! When man judges his brother, he thinks of himself as righteous! Under the pretence of defending You, and testifying to the truth! He judges and condemns with partiality! He claims to have holy zeal, while his heart is full of deceit! He has no fear of Your majesty, nor is terrified by Your glory! He utters deceit; as though You cannot search his heart! Yet his words are like chaff that will soon be scattered by wind. And his strongholds are of mud, unable to protect him. I wish he heads my counsel, and keep silent to listen. As his silence would be more eloquent than his words! Men indeed came against me. And the temptation became extremely burdensome. Yet, by Your grace, I shall remain faithful to You even to death! I hope for nothing but to be justified before You by Your precious blood! I confess to You my sins and iniquities. Remember me, but not my sins! When I stand before You, O Merciful God, I shall have comfort. Let me behold You; I seek Your support in my affliction. You raise the rod of chastisement at Your discretion, O Benevolent God. When you flare my heart with Your love, I bear the fear of slaves no more! When Your face appears before me, You take away my animosity, and grant me the spirit of son hood. All my being is corrupted. I became like a moth-eaten garment. I shall not justify myself; This corruption is the fruit of my sins. Yet, Your blood will clean my corruption. Instead of corruption, I will enjoy non-corruption. And instead of death, I will enjoy the joy of Your resurrection working in me.
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