The second round of debate can be summarized as follows: Friend His point of view Chapter Job’s response Chapter Aliphaz God is pure; He destroys the wicked 15 But I am innocent 16 – 17 Bildad God’ judges uprightly and If He judges uprightly, destroys the wicked 18 He will vindicate me 19 Zophar Prosperity of the wicked Prosperity of some of them Is short-termed 20 lasts till the end in this world 21 START OF THE THIRD ROUND OF DEBATE A PROGRAM FOR THE WAY OF REPENTANCE In this chapter, Eliphaz attacks ‘Job’ for the third time; followed by Bildad; whereas Zophar takes no more part. Unfaithfully, Job’s friends gave his words a twisted interpretation; Having made it clear to them that the wicked do not necessarily fail in this world, and may often succeed and grow in power and authority, until perdition dwells upon the in the coming world; They still twist his words; count him insulting God’s plan and care and complaining against God’s ordinances. In the third debate, only Eliphaz, with his deep religious experience, could talk with profusion. His attack against ‘Job’ in his last two talks would be considered relatively moderate; but here, he talks about specific sins. Eliphaz diverting the significance of Job’s attempts to defend himself before God accuses Job of assuming that the unseen God, either cannot manifest Himself, or does not wish to do. Comparing ‘Job’ to the wicked people in the days of the great flood (15-16), Eliphaz asks him to repent. In his attempt to interpret the reasons behind Job’s sufferings, Eliphaz claims that his goodness was not intended to seek God’s pleasure, as much as giving God a favor! Being perfect in Himself, It would not benefit God to reveal that ‘Job’ is wicked or righteous. The secret behind Job’s sufferings therefore, would not be in God, but is rather in ‘Job’ himself (2-5). Eliphaz confirms that Job suffers because of his sins. According to him, because ‘Job’ used to harass the one in debt, the poor, the weak, and the hungry; and to disregard the widows and the fatherless; all those tribulations dwelt upon him. And in an attempt to prove that the wicked would ultimately perish, he mentions two famous examples in history; namely, the great flood in the days of Noah; and the devastation by fire and 2 brimstone of Sodom and Gomorrah. And to bring comfort and pleasure to the righteous, God sent all those calamities on ‘Job’ (10-11). He finally incites ‘Job’ to follow reason, and seek reconciliation with God, in order to get back the days of relief and happiness (21-30). Some believe that Eliphaz, is doing his best to bring peace to Job’s soul; that what he says concerning God is correct; and that his present talk is considerably better, compared to his past cruelty. On one aspect, by introducing the horrible end of the wicked, he hopes that ‘Job’ would fear and repent. And on another, by referring to the happiness that would come to the righteous, he intends to comfort and encourage him to repent; which is a sound way and a good counsel, in order to get the following benefits: a. To grow in wealth; to get abundant temporal blessings; and the Almighty God would come to his defense. b. To get rich in spiritual blessings; and the best of all is to enjoy the Almighty God Himself. c. To get a perpetual fellowship with God; and to enjoy an abundance of joy and hope, even in his difficult days. A program for a way of repentance: Finally, Eliphaz provides us with a living portrait of a program for a way of repentance, with both its positive and negative aspects; according to the principle, saying: “Depart from evil, and do good” (Psalm 34: 14). Disregarding his real intentions against the righteous ‘Job’, we shall find that he clarifies the necessity of acknowledging the sins and of confessing the iniquities; together with returning to God, and enjoying a fellowship with Him. He actually introduces a magnificent and beautiful portrait of the blessings of repentance. 1- Accusing ‘Job’ of criticizing the ordinances of God 1 – 4 2- Accusing ‘job’ of being dangerously wicked 5 3- Accusing ‘Job’ of brutality 6 4- Accusing ‘Job’ of opposing the work of goodness 7 5- Accusing ‘Job’ of partiality 8 6- Accusing ‘Job’ of insulting the widows and of crushing the fatherless9 7- Accusing ‘Job’ of setting snares all around him 10-11 8- Accusing ‘Job’ of practical atheism 12– 14 9- Comparing Job’s ways to those of the wicked men of the old world 15– 20 10- Repentance is to acquaint oneself with God 21 11- Repentance is a personal enjoyment of God’s word 22 12- Repentance is a return to the Almighty God 23 13- Repentance is a way to prosperity 24- 25 14- By repentance man is worthy to lift his face up to God 26 15- Repentance opens the gates of heaven 27– 28 16- By repentance man could be glorified 29 17- By repentance we can intercede on behalf of our brethren 30 1- Accusing ‘job’ of criticizing the ordinances of god: “Then Eliphaz the Temanite answered and said: ‘Can a man be of benefit to God” (Job 22: 1). 3 “Can even the wisest be of benefit to himself?’” (Job 22: 2) Job’s three friends, finding no sin to hold against him, have already accused him of hypocrisy; they assumed that he must be a hypocrite, who secretly practice evil; and that the sign of his hypocrisy is the successive tribulations that God has brought upon him. Now Eliphaz is introducing a series of new charges, through distorting Job’s words during the debate, and interpreting them according to their point of view. The first of these charges is that ‘Job’ is criticizing and complaining against God’s ordinances, and is accusing God of injustice; which is a vain and an unjust accusation. If we put aside the intention of Eliphaz to accuse ‘Job’, we find that his talk may bear some true aspect; namely, that God is not in need of man’s goodness; That all the benefit would come to man, who is the object of God’s love, interest, and care; And that wisdom is for the edification of man; and its source is God. “Wisdom helps one to succeed” (Ecclesiastes 10: 10); “Godliness is profitable for all things” (1 Timothy 4: 8); and “If you are wise, you are wise for yourself” (proverbs 9: 12). “Could man be compared to God; even if he has a perfect knowledge1?” (2). Those who reach the lowest level, vainly accusing others, and contradicting the words of truth; would sometimes resort to say things which are well known to everyone; Lest, in case they say nothing, they may look as though defeated in debate. That was the way, Eliphaz behaved! Pope Gregory the Great A wicked man only scoffs himself; and “he alone will bear it” (Proverbs 9: 12). He is always depressed; his thought are always complicated; whether concerning what he hears or what he says; and always intends to accuse others2. St. John Chrysostom “Is it any pleasure to the Almighty if you are righteous? Or is it gain to Him that you make your ways blameless?” (Job 22: 3) Man in his weakness, and with his limitations, could not be of any benefit to God, who is the whole perfection, and to whom nothing would be added. Would a candle be of any benefit to the sun? Or would a drop of water add anything to the ocean?! If our ways become completely blameless, could they benefit the Almighty God; And what would be His pleasure, if we are righteous? He is the source of peace, beatitude, and joy. And if He tells us in our human language, that He finds pleasure in us, It would only be to reveal His love for us, and His longing for our salvation and glory; which would not benefit Him in any way! “Would it be of any benefit to God if you are righteous; Or is it gain to Him if you make your ways blameless3?” (3). In case we do, it would be for our own benefit; That is why it is said: “O my soul, you have said to the Lord, ‘You are my Lord; My goodness is nothing apart from you” (Psalm 16: 2). He is indeed our Lord; And He is surely in no need of anyone to serve Him; Any goodness presented to Him does not 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2Homilies on Acts, homily 7. 3التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 4 benefit Him, but would benefit those who present it. He will say when He comes for judgment: “Just as you did it to any one of the least of my brethren, you did it to me” (Matthew 25: 40); which He says in exalted compassion for the members of His body. Pope Gregory the Great If He does not love us, why did he create us? Does He need us? Do we provide Him with any service that He needs? Listen to what the prophet says: “You are my Lord; My goodness is nothing apart from You” ( psalm16:2)1. He is in no need for our services, the way masters need of their servants; Our works would return to us for our own benefit; according to the words of the Psalmist: “My goodness is nothing apart from You” (Psalm 16: 2). Tell me: Would it be of any benefit to God if I am righteous, Or would it do Him any harm if I am wicked? His nature is incorruptible; would never be harmed; and is above any suffering2. St. John Chrysostom “Is it for your piety that He reproves you, and enters into judgment with you?” (Job 22: 4) When God reproves us, to make us pious, He does not do that because of any harm done to Him; But, as a Father, He wants us to enter into a fellowship with Him, and to become a living icon of Him; for our own benefit. And when He enters into judgment with us; It would be to give us a chance to debate with Him, to feel His condescending love, and His care for our salvation. “Would He reprove or enter into judgment with you, out of fear from you3?” (4). Who would be so foolish to think so?! Yet those who, like Eliphaz, do not know how to measure their words, would descend to such level of vain talk, Pope Gregory the Great 2- ACCUSING ‘JOB’ OF BEING DANGEROUSLY WICKED: “Is not your wickedness great, and your iniquity without end?” (Job 22: 5) The three friends, every now and then, hinted their accusations to ‘Job’; But now, for Eliphaz it is not any more a time for hinting, but for a straightforward confrontation. He pleads to Job’s conscience, to condemn himself, not just as a hypocrite, but as one of great wickedness and of endless iniquity! It is as though he says to him: ‘My language does not help me anymore to portray your horrible wickedness’! “Is not your wickedness great, and your iniquity without end?” (5). Notice how, from a dead heart, such vain words emerge; how words develop into horrible lies and slanders; and how an uncontrolled tongue unceasingly slide into such a deeper level! Pope Gregory the Great 3- ACCUSING ‘JOB’ WITH BRUTALITY: “For you have taken pledges from your from your brother for no reason, and stripped the naked of their clothes” (Job 22: 6) 1Homilies on Ephesians, homily 19. 2Homilies on 1 Timothy, homily 16. 3التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 5 Here, Eliphaz goes so far to portray ‘Job’ as a brutal person who knows no mercy, and lacks any human feeling. He does not only takes pawns from his neighbor as a surety to pay what he awes him, but takes his him personally, and keeps him as a humiliated and a captivated slave! In a painful and a dangerous exaggeration, he portrays ‘Job’, as someone who strips the naked of his clothes! Namely, instead of covering his nakedness to keep him warm; or even disregarding his pitiful condition, he strips him of his scant clothes! Eliphaz here, accuses ‘Job’ of breaking both the natural law, and the Mosaic law (Exodus 22: 26; Deuteronomy 24: 13); that forbids taking someone as a (pawn), putting him in prison, until he pays his debt, Or stripping him of his clothes! To portray him in a more horrible way, he accuses him of doing what he does, not only to a stranger, but to a neighbor, a member of his own family or race! However, Elophaz did not mention the names of any specific person against whom ‘Job’ has committed such a violent act. If that claim was true, God would not call him an “upright” man. “For you have taken pledges from your brother for no reason, and stripped the naked of their clothing” (6). In the Holy Book, the word “pledge” (pawn or deposit), is used to refer to the gifts of the Holy Spirit; and sometimes to the confession of sin. It is used to refer to the gift of the Holy Spirit, as according to the apostle Paul: “He gave us the Spirit in our hearts as a deposit” (2 Corinthians 1: 22). We are given the deposit, as a confirmation of the promise given to us. The gift of the Holy Spirit is called a “pledge” or a “deposit”, when our souls are strengthened through the confirmation of the inner hope. The word “pledge” is also used to refer to the confession of sin; as it is written in the law: “If your neighbor becomes indebted to you,, and you took something from him in pawn, you shall restore it before the sun goes down” Exodus 22: 26). Our neighbor becomes indebted, when he sins against his fellow creature. We call sins “debts” (Matthew 18; 32); and in the Lord’s Prayer, we say every day: “Forgive us our debts, as we forgive our debtors” (Matthew 6: 12). “And stripped the naked of their clothing” (6). How could they be referred to as naked, then they are stripped? It is necessary to know, that he who enjoys the purity of heart and mind, is considered as “naked” of the robe of deception (with two faces). Among heretics, there are some who truly have such purity of heart and mind, to be considered in this sense as “naked”; and yet they hold fast to corrupt dogmas in their teachings. Pope Gregory the Great 4- ACCUSING ‘JOB’ OF OPPOSING THE WORK OF GOODNESS: “You have not given the weary water to drink, and you have withheld bread from the hungry” (Job 22: 7) After portraying ‘Job’ as a brutal human being, who enslaves his neighbor, and strips the naked of clothing he does not have; he further portrays him as someone with no feelings; who gives no water to the weary; although water is a common human possession. And in case he sees somebody giving bread to the hungry, he forbids him of 6 doing such a work of mercy. Namely he does not himself do well; and does not let others do it. “You have not given water to the weary, and you have withheld bread from the hungry1” (7). Even the heretics give water to the weary, when they present the cup of their heresies to those who are under their earthly burdens. They consider themselves not withholding bread from the hungry, when they miserably respond with pride and boldness, even when asked about things unseen and uncomprehended; and when they present themselves as more learned than anyone else. The holy church, on the other hand, on seeing someone hungry for something that she knows is not for his own benefit; She would either respond with preservation; Or would humbly admit not to know the answer; preaching her children “not to think of themselves more highly than they ought to think, but to think soberly” (Romans 12: 3). By that, the holy church keeps those of limited capacities from going deep into serious issues beyond their natural comprehension. Pope Gregory the Great 5- ACCUSING ‘JOB’ OF PARTIALITY: “The powerful possess the land, and the favored live in it” (Job 22: 8) After distorting the image of ‘Job’, showing him as a dangerous wicked man, with iniquities of no end, brutal, enslaves his neighbor, does not practice goodness, and keep others from practicing it; he accuses him now of partiality, who would not mind If someone rich or great commits an oppression. “…You should observe these things without prejudice, doing nothing with partiality” (1 Timothy 5; 21). When you judge people, do not look at faces; do not preoccupy your mind beforehand with anyone; or take sides2! St. John Chrysostom We should always have love for our neighbor; should do nothing with partiality; And, as ministers of God. should love the poor, and visit them3. St. Clement of Alexandria “For where envy and self-seeking exists, confusion and every evil thing will be there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy” (James 3: 16, 17). What blessing would man gain, if he prays seeking this wisdom from the Lord4? St. Augustine 6- ACCUSING ‘JOB’ OF INSULTING THE WIDOWS AND CRUSHING THE FATHERLESS: “You have sent widows away empty-handed, And the arms of the fatherless you have crushed” (Job 22: 9) This charge is particularly serious, counted as being directed against God Himself. Even before the divine law, It was probably realized by believers through the law of 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2Homilies on 1 Timothy, homily 16. 3 Concerning Virginity, attributed to him, chapter 12. 4Grace and Free Will, ch. 46 (24). 7 nature, or tradition along the generations, that whoever despises the widow, or crushes the arms of the fatherless, would put himself in an awkward position with “the Judge of the widows, and the Father of the fatherless”, as God was called in the Old Testament. This charge also bears a symbol of the heretics, like the Gnostics, who refrain from marriage, as being defilement, and from eating certain food created by God, like meat, as being unclean (1 Timothy 4: 5); Intending by that to break down the sanctity of marriage, to defile the good creation of God; to turn the souls into widows, who lost their heavenly Groom – our Lord Jesus Christ; to take away from them their rejoice and joy of the Spirit, and their fellowship with the Savior; Beside depriving men of the heavenly food of angels; to become like orphans with broken arms, not strong enough to practice the spiritual duties. Then came our Lord Christ to bring us back from our state of widowhood and orphan hood; have become for us the spiritual Groom and the heavenly Father. Whereas the devil is working through his wicked disciples to bring us back to those states. 7- ACCUSING ‘JOB’ OF SETTING SNARES ALL AROUND HIM: “Therefore snares are all around you, and sudden terror overwhelms you” (Job 22: 10) This is a new charge; that it was befitting for ‘Job’ to refrain from complaining of what has dwelt upon him, as being the fruit of injustice on the part of God against his person; As all those tribulations, according to Eliphaz, are the fruit of the snares, he has set around himself, by his oppression of others; and his disregard of the poor, the widows, and the fatherless; All his troubles are the fruit of the works he himself has practiced! Pope Gregory the Great believes that a similar accusation is directed by the heretics against the church along all the generations. Claiming that they alone know and enjoy the truth; they despise the true believers who practice the daily repentance, that they are vainly terrorizing themselves, and are setting for themselves deadly snares. “Therefore, snares are all around you; and sudden terror overwhelms you” (10). That is how the heretics see the believing congregation, that they are setting snares all around them! Pope Gregory the Great “Or darkness so that you cannot see; and an abundance of water covers you” (Job 22: 11) Here, Eliphaz refers blindness to ‘Job’: That before the tribulations dwelt upon him, he has been in darkness, and having set snares all around himself, he fell into them, and could not set himself free. Temptations are pouring like waterfalls over him, and nothing would save him out of them. “And you think that you have not seen darkness, and that you have not been swept by raging waters” (11). Here Eliphaz calls the temptations and sorrows ‘raging waters’; that go forth, one after the other like one group of successive waves of the sea. Pope Gregory the Great 8- ACCUSING ‘JOB’ OF PRACTICAL ATHEISM: “Is not God high in the heavens? And see the highest stars, how lofty they are?” (Job 22: 12) 8 This is another vain accusation by Eliphaz against ‘Job’, of which he is definitely innocent; That, although he claims to be religious, and offers sacrifices for the sake of his children, Yet he practices practical atheism! According to Eliphaz, Although ‘Job’ believes that God is there in the high heavens, above all stars; Yet he is practically atheistic! How? That although God is there, Yet He is too high in heavens to care for men, or to preoccupy Himself with their sins, or with their righteousness! That human life as a whole, does not preoccupy God’s mind! With such a belief; and having no fear of God, ‘Job’, according to Eliphaz, has given himself the right to practice many great evils and equities without end! How did Eliphaz discover that practical atheism of the righteous ‘Job’? Having been unable to present particular names of those against whom he claims that ‘Job’ has done oppression and injustice; Eliphaz, with the assumption that he is knowledgeable and aware of the secrets of things, reached the conviction that there could be no sin serious enough, for God to punish with such severity, like that of oppression, cruelty, and mercilessness. According to him, Although ‘Job’ pretended through certain apparent actions, to be a man of God, and a believing leader; Yet his actual behavior reveals what he secretly believes in his mind, that God is too high in heavens to be aware of everything that goes on earth! Because, if he thought otherwise, he would not dare refer injustice to God; would have the fear of God in his heart; would never say that “the Lord does not see, the Lord has forsaken the land” (Ezekiel 8: 12); and would commit himself to be upright and merciful. “And you say, ‘What does God know? Can He judge through the deep darkness?” (Job 22: 13) Eliphaz probably believes that, although ‘Job’ is aware that God is there in the high heavens; Yet, instead of giving the reverence befitting to Him, he despises Him, on account that He in the high heavens, cannot see from beyond the deep darkness; and would not preoccupy himself with what goes on earth. Pope Gregory the Great, commenting on this, presents the following facts: a. God indeed exists in the high heavens, as though He is hidden from humans by the darkness, through which their eyes are unable to penetrate. b. In His wholeness, He is personally present with every individual, as well as with the congregation as a whole. Being present with individuals does not mean that He in not wholly present with all. c. Although God’s heavens are up high; Yet with His divine care, He cares for everyone on earth. d. God may seem to forsake those who sin; not that He is not present somewhere; because there is no place where God is not; Yet He forsakes the wicked who persist on their wickedness; Namely, His grace forsakes them, and His divine help supports them no more. He does not work against our will; Although He seems not to be there to give help to those who reject His work in them; Yet He will definitely be there to condemn them on His great day of judgment. e. God, being wholly present in the heights; He is as well, wholly present down on earth; His presence on earth does not imply that He has forsaken the heights. 9 f- Although God is hidden from humans, who cannot see Him by their physical eyes, Yet He could be seen through His exalted divine works and ordinances. g. God, who could not be perceived by carnal senses, condescends to be perceived by humans through His shining in their minds; Yet, with all what we enjoy, we are counted as unable to perceive Him as He is. “Do you count God to be in the high heavens, far above the stars. And yet you say: ‘How can He know1?’ (12-13). There are many who, because they foolishly do not fear except what they can see and feel, they do not fear God whom they cannot see! He is indeed perpetually mighty; His presence is wholly for everyone; while it is also wholly for all of us together. Although He forsakes those who sin; and may seem not to be there to support them, Yet He is present for them concerning their judgment. He is aware of what is on the outside, and fills what is inside … He ordains the heights above, without forsaking the depths below… He is present in the low reaches, without forsaking the high reaches. Although He is somehow hidden, as far as His appearance is concerned; yet He is known through His works. Although He is known in His work; Yet He is still not perceived by human accounts Although He is somehow present; Yet He still could not be seen by the physical eyes; although He could be perceived through His ordinances that testify to His presence. Although He submits Himself to be perceived by us; yet the ray of His perception remains covered with clouds! But while we hold fast to the darkness of ignorance, He remains shining in our minds by the rays of His splendor. Pope Gregory the Great “Give ear to my words, O Lord” (Psalm 5; 1); Calling the Lord, her help, the church crosses over this evil world, to reach Him. “Consider my sighing” (Psalm 5: 1). By this, the Psalmist makes it clear that his sighing -- that comes from within, from the secret place of his heart, and is not uttered by his mouth -- reaches God. The physical voice is heard, while the spiritual is apprehended. That is the way God is heard, not by physical ears, but by being present with His greatness everywhere2. St. Augustine “Thick clouds cover Him, so that He cannot be seen, And He walks above the circle of heaven” (Job 22: 14) Eliphaz probably claims that ‘Job’ looks at God as covering Himself in thick clouds, so as not to be seen by humans; And that He walks above the circle of heaven, preoccupied only with His glory, and not caring for His earthly creation. It is as though Eliphaz calls on ‘Job’ to forsake his evil ways that he secretly practices, which brought on him all those tribulations; On the assumption that they are not seen nor felt by others, And that even God Himself is too preoccupied to care to see them. He calls on him to reconsider himself, and to confess his great sins and his iniquities with no end. According to Eliphaz, it is befitting for ‘Job’ to realize that he has become a disgrace, not because of the tribulations themselves, as much as of what is behind them of disgrace on earth, as well as in heavens. 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2On Ps. 5. 10 9- COMPARING JOB’S WAYS TO THOSE OF THE WICKED MEN OF THE OLD WORLD: “Will you keep to the old way which wicked men have trod?” (Job 22: 15) Having thought that, by his wisdom and experience, he revealed before Job’s eyes, his sins and iniquities, Now Eliphaz is warning him that he may end up the same way the wicked men of the old word have ended, Those who were destroyed by the great flood in the days of Noah. According to Eliphaz, Job’s way is not a new one; It is a wide and welltrodden way, whose end is perdition. While Eliphaz calls on ‘Job’ to forsake his evil way, which was trodden by many of the old, and perished: The Lord of Glory, on the other hand, Instead of taking such a negative way, He presented Himself as the divine Way, that would grant the sinners the forgiveness through repentance, and would bring them up to the gates of heaven, open to receive them. Here, it is befitting for us to compare between Eliphaz who destroys the others, and the Lord Christ who grants hope to the whole world. In pride and with haughtiness, claiming to be wise and knowledgeable, Eliphaz instructs ‘Job’ to recognize his sins that, because he disregarded and hid them from people and even from God; all this flood of tribulations and afflictions have dwelt upon him, which will not cease until he utterly perishes. The Lord Christ, on the other hand, the Wisdom of the eternal God, humbly came to hold the hands of the wicked, without hurting their feelings, bearing them in Him, to bring them over into the divine bosoms. And He came to support the weak, and to give them His Holy Spirit, the Grantor of love, joy, peace, and goodness. While Eliphaz attempted to destroy Job’s soul by vain accusations; Jesus, the Lord of Glory, bore on Himself the accusations directed against men, granting them the fellowship with Him in the divine nature, to lift up their spirit, and to grant them the wellbeing of the soul, the body, and the spirit on an everlasting level, for man to be wholly glorified on the great day of the Lord. “Will you give a sign to the old way which the wicked men have trodden?1” (15). While the way of our Redeemer is humility, that of the world is pride. The wicked tread upon the way of the world, and with self-esteem, walk in its lusts. Pope Gregory the Great If we, brethren, are in Christ, are clothed by Him, If He is the Way of our salvation; Let us then walk like Him, as we are taught by the apostle John: “He who says he abides in Him ought himself also to walk just as He walked” (1 John 2: 6) 2. Cyprian the martyr He is the Home where we are heading; And He is the Way by which we go! If we take it to Him, we shall not go astray3. St. Augustine 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2 Treatise 9 on the Advantage of Patience, 9. 3 Selected Lessons on N.T., Sermon 42. 11 You should abide beforehand to what they testified about themselves, saying: “As you received the Lord Jesus Christ, Walk in Him” (cor2: 6) As He is the Way that leads to God the Father. Do not walk in the angels, as their way would not lead there1. St. John Chrysostom “Who were cut down before their time, Whose foundations were swept away by a flood” (Job 22: 16) The flood came upon the wicked all of a sudden, while they were unprepared, and assuming that they would live a long time; to drown and perish, as though before their time. Having set the earth as their foundation, having built upon it their hopes, and having thought that they are secure and on a solid rock; they were swept away by “the flood that came on the world of the ungodly” (2 Peter 2: 5). Some may probably wonder: ‘If man’s age is known beforehand by God, how could it be said that the wicked are cut down before their time?’ Will they die before their assigned time? And will the days of the righteous be extended beyond what God has assigned for them? 1- Pope Gregory the Great believes that everyone has an age that befits him and what he deserves. Yet God also knows beforehand that it would be better for a particular wicked person to die early, so as not to cause the righteous to stumble; Or that he would be given a longer time to repent. What is said about the age of man, whether to become longer or shorter, does not mean that God changes what He has already set in His mind; But man’s age becomes longer or shorter according to a divine wisdom. God also knows beforehand what is more befitting for a particular man, to add to his age or to take away from it, according to his nature or worthiness. 2- The scholar Origen believes that the measures of age differ with men than it is with God. As the Psalmist says that one day to God is like a thousand days, and a thousand days like one day; On the great day of the Lord, you may find little children, counted as persons who lived several years; and elders seen as little children. To clarify this, Let us consider the ‘fetus’ John the Baptist, when he leaped for joy in the womb of his mother Elizabeth, as soon as the voice of the Virgin Mary sounded in her ears. According to human measures, he was not yet born; While in God’s sight, and according to His measures, he is counted as a grown-up man, older than the high priest, the priests, the scribes, the Pharisees, etc. of that time; who, having not testified to the Lord Christ, despite the prophecies they had in their hands, were counted as dead. The righteous may die while infants, and counted in God’s sight as though they have lived thousands of years; And the days of certain tyrants may be long, yet counted as nothing, “their spirit come out, and they return to their dust” When we hear God’s commandment: “Honor your father and mother, so that you may live longer on earth”; We should not marvel to see a son or a daughter die young despite honoring their parents; He or she are counted as though they have lived a long life on earth, because one day of their life is counted in God’s sight as a thousand years. This is the spiritual symbolic interpretation often adopted by the scholar Origen, as he speaks about man’s age on earth. 1Homilies on Colossians, homily 6. 12 According to that interpretation, the wicked may be cut down before their time, having lived without fruit, and did not make use of the chances of repentance to enjoy the fellowship with God, the Grantor of life. By their death they are counted as having lost their life, and having not enjoyed it. “Who were cut down before their time, Whose foundations were swept away by a flood” (16). Although each one of us is cut down from this life on a time assigned beforehand by a divine authority; Yet it should be known that the Almighty God, in our creation and in ordaining our affairs, assigns the limits of our life according to the worthiness of each of us. The wicked could be committed to live a short time, lest he would harm those who walk upright; And the good could be committed to live longer, to help many to do good But it must also be put into consideration that God’s compassion may grant the wicked a longer life as a chance to repent, and to forsake their evil practices. And may cut down the good before his time, lest, if he lives longer, he could get corrupted. God knows beforehand the time of death of each one; and nobody could die before his assigned time. And even though fifteen years were added to Hezekiah’s life (2 Kings 20; Isaiah 38); Yet the duration of his life indeed exceeded what he deserved, and what God has beforehand assigned for him. “The wicked are cut down before their time” could be interpreted, that those who happen to love their present life may have in their minds to live a very long life! And when death approaches them, they count that their life has been cut down before their time; and that “their foundation is swept away by a flood”. Cain was said to build the first city on earth (Genesis 4: 17); By that he obviously confirmed that, having been a stranger to the abidance in the eternal world, he set for himself a foundation on earth; Because he was a stranger to the higher things, he laid his foundation on lowly ones, and set his heart on earthly pleasures. Pope Gregory the Great “They said to God, ‘Depart from us’! What can the Almighty do to them?” (Job 22: 17) The wicked people, prefer to live without God, to spare their conscience being disturbed, Or they disregard Him, saying: “The Lord will not do good, nor will He do evil” (Zephaniah 1: 12). Although they might have heard that He is Almighty, Yet, they think that he has no authority on them. As we already said, Atheism is of two kinds: Either some may altogether deny the existence of God; Or, although knowing of His existence, Yet they think that He is too far away in His heavens to be aware of them; Or they may ask Him to depart from them; on the assumption that He is helpless to grant them the happiness they need, or provide them with what they want. “Yet He filled their houses with good things; But the counsel of the wicked is far from me” (Job 22: 18) What makes the wicked guiltier, is that they were already enjoying good things provided by the Almighty, which they abused. Those who perished by the great flood in the days of Noah, were eating, drinking, marrying wives, given in marriage, buying, and selling (Luke 17: 27). Having been living in His great goods, they had no reason to ask: 13 “What can the Almighty do to them?”, or to ask the ‘Beneficent’ to depart from them. But because their hearts were lacking the divine grace, they perished. Saying: “The counsel of the wicked is far from me” (18), Eliphaz is in accord with ‘Job’, who said exactly the same thing (see Job 21: 16). “He fills the houses of the wicked with good things” (18). God does not deny His gifts even from those who deny Him; Either hoping that they may feel ashamed before the compassion of their Creator, and return to Him; Or, in case they persist on their ways, and pay God’s goodness with evil, That would be a cause to punish them more severely. "I wish their rule be away from me." This is also expressed by Blessed Job, says: "to move away their advice for me" Pope Gregory the Great “The righteous see it and are glad, And the innocent laugh them to scorn” (Job 22: 19) The righteous are not glad for the perdition of the wicked, but they moan and pray for their sake. Yet on the Day of Judgment, destruction will dwell upon the wicked, who would rather have son hood to the devil than to God; as the fruit of their free wicked will and behavior, and of their persistence on giving their back to the Grantor of life. On that day, the righteous, as they live in the holy high Jerusalem together with the Holy God, will become glad, as they see that evil has no more place among them. However, the righteous, bearing the will of their Father, who wish that all be saved and return to the Truth, could never gloat on the perdition of the wicked; But they would rejoice on the destruction of the authority of evil and oppression that would spare the weak of getting stumbled; And on the incorruptible glory of God. Having the chance to see how the vanity, the weakness, and the mortality of evil are revealed; and to watch how the wisdom, and craftiness of the wicked are ridiculed; The righteous would then rejoice on the collapse of the kingdom of the devil, and the destruction of sin, and not of the sinner; As he knows nothing but love, even for the sinners. “The righteous see it and are glad, And the innocent laugh them to scorn” (19). The righteous would never become glad as they watch the wicked sin and bring perdition upon themselves; Because if they do, they would not be counted as righteous The Pharisee lost his righteousness when he became glad, counting himself more exalted than the tax collector, saying: “I thank You Lord, that I am not like the other men extortioners, unjust, adulterers, or even as this tax collector” (Luke 18: 11). Again, if we say that the righteous could rejoice on the perdition of the wicked; what kind of rejoice would that be, when even their own life in this world is not guaranteed?! To distinguish between the times that the horror and the glory. The saved will now see the bad guys and become the wasting for their wickedness. And when they see them beating, do not trust in their lives are also... Here, they rather moan and pray for the wicked; but on the Day of Judgment, when they see how they end up, they would “laugh them to scorn” Pope Gregory the Great 14 “Surely our adversaries are cut down, And the fire consumes their remnant” (Job 22: 20) Here, he probably refers to ‘Lot’, whose righteous soul suffered for the sake of the ungodliness of the wicked. Despite losing all his possessions, he wished that all the ungodly people of Sodom and Gomorrah be saved, and yet, he rejoiced at the same time to see the destruction of lowliness and corruption (2 Peter 2: 7-8). Pope Gregory the Great believes that the opponents to the righteous, and the adversaries to the divine Truth, will ultimately be cast in the fire of Hades to burn both their souls and bodies. The way the body partook of the oppression against God with the soul, and co-operated to practice the works of the devil, and to submit to him, It would also be fitting for both to share with the devil the eternal fire. Although the wicked here, on their death, depart from their body, yet they again will receive it in the resurrection, to be consumed in the same body they have committed the sin. As their sin was committed by the soul and the body, so their punishment will be on both of them. Pope Gregory the Great The righteous believer will rejoice to see the opponents to the divine Truth namely, the evil thoughts that intended to infiltrate into their mind, to submit their inner man to see them consumed by the fire of the Holy Spirit, as the thorns are consumed by fire. He will rejoice to see all what is foreign to the pure nature created by God in us, become the fuel to flare the fire of the divine love. The believer rejoices in the work of the fiery Holy Spirit in him that both destroys and edifies. 10- REPENTANCE IS TO ACQUAINT ONESELF WITH GOD: “Now acquaint yourself with Him, and be at peace” (Job 22: 21) It is difficult to judge that position of Eliphaz; As, although he oppressed ‘Job’ by his bitter accusations against him, and attempted to confirm them despite his failure to present practical proofs of his accusations, Yet here, he opens before him the door of hope. If we disregard Eliphaz’ real intentions to confirm Job’s wickedness; His good counsel here: “Approach God, acquaint yourself with Him, and be at peace with Him”, revealing the blessings of returning by repentance to the Almighty, to find in Him every goodness, righteousness, treasure, and all fulfillment, are a strong source of hope. Nothing would make us sad, like seeing someone recalling in his mind the details of his earthly carnal pleasures, instead of preoccupying it with the beautiful ways to get to know God. Adam hid himself in the garden when he heard God coming; As God called him by the same thing he wounded himself (not encountering the Lord), saying: “Adam, Where are you?” (Genesis 3: 9); Namely, “Where are you hiding? Why are you hiding yourself from God, whom you always longed to see1?!” St. Ambrose “And be at peace with Him”; namely, Be at peace with God, or with yourself where you find rest in Him; As evil is a source of inner anxiety. 1 Concerning Repentance, book 2. 15 “In this way, good will comes to you”. What is the “good’ that Elphaz thinks would be the fruit of being at peace with God? If by it he means the heavenly blessings, his counsel would be true and edifying. But if, on the other hand, his eyes concentrate upon the temporal goods that ‘Job’ has lost, his counsel would not be sound. “We have peace with God” (Romans 5: 1) through our Lord Jesus Christ who reconciled us with God through the sacrifice of His blood. Christ came to destroy the adversary, to make peace, and to reconcile us with God, from whom we were separated by the wall of evil we set by our sins. The scholar Origen 11- REPENTANCE IS A PERSONAL ENJOYMENT OF THE WORD: “Receive instruction from His mouth, And lay up His words in your heart” (Job 22: 22) Whoever enters into peace with God would enjoy the divine commandment that comes from His divine mouth, and goes directly to his heart; Feeling its sweetness, he would in pleasure cry out, saying: “Lord, What do you want me to do?” (Acts 9: 6) Hearing the commandment from the mouth of a minister of God, or a friend, or reading it in the Holy Book; we would truly feel a personal relationship with God, as though He speaks directly to us. We would hear His divine voice inside us, And our depths would respond to His love. There is no place more fitting for the divine word like the heart, which is the storehouse of love, and the temple of the Holy Spirit. Pope Gregory the Great believes that what Eliphaz utters here, although it seems to represent a true counsel; Yet, what is wrong with it, is that he thinks of himself as more righteous than the (wicked) ‘Job’ – according to him. He takes the position of the wise teacher, and the haughty guide. In this he represents the heretics who, in all eras, have despised the church of God; accused her of ignorance and evil; And, thinking of themselves as being knowledgeable, wise, and bearers of righteousness, extended to her their vain teachings. It is a sin fore man to instruct someone better than himself; like what the heretics do; on the assumption that what they think in their minds, is coming from the mouth of God. Pope Gregory the Great 12- REPENTANCE IS A RETURN TO THE ALMIGHTY: “If you return to the Almighty, You will be built up; You will remove iniquity far from your tents” (Job 22: 23) Here, Eliphaz presents a sound, active, and positive concept of repentance; It is not just a return from sin; As this negative side does not give fulfillment to the soul; While its positive side is the return to the Almighty God, which would fulfill and edify the depths. The Almighty alone, by His Holy Spirit, can renew the heart, perpetually and incessantly, to be conformed, to become truly, an icon of God. Approaching the divine light, man would not allow darkness especially oppression to infiltrate into him; As there is no fellowship between Light and darkness. Eliphaz says: “If you remove iniquity far from your tents” Here he refers to the tents of the household as a whole; and to the tent of the body, in which the soul dwells. 16 Pope Gregory the Great believes that, although Eliphaz has recognized certain true facts from his friend ‘Job’, Yet he had some divergences from the straight line; namely from the Truth. It is the same thing with the heretics: Although we may find in them certain sound concepts that they learned from the church of Christ; Yet they mix what is an evangelic Truth with their own vain dogmas. Being a friend of the righteous ‘Job’, Eliphaz knows certain true things; Yet in some points he diverted from the straight line and became like the heretics. Because he assumes that ‘Job’ was stricken by temptations because of his sins, he promises him that in case he returns to the Almighty, “he will remove iniquity far from his tent” Pope Gregory the Great 13- REPENTACE IS A WAY TO PROSPERITY: “Then you will lay your gold in the dust, and the gold of Ophir among the stones of the brook” (Job 22: 24) Eliphaz believes that if man attaches himself to God, the Source of goods, he would be very prosperous; And that to him, gold would be as plenty as dust. According to Eliphaz, because ‘Job’ has gathered his wealth through oppression, he lost it; But in case he again, attaches himself to God, He will grant him riches that he would never lose. What he lost was his wealth in beasts and land that he has taken by oppression from the farmers and shepherds; but, through his attachment to God, he would get the wealth of kings; namely, gold and silver. And he would not have to put that wealth of the gold of Ophir in well-guarded safes and stores, because he would not fear losing it; it does not preoccupy his mind and heart. We can spiritually interpret this, that he who returns to God; On account that he acquires Him, For His sake, he would lay his gold in the dust, and count everything as waste. He would lay the pure gold of Ophir among the stones of the brook, as in his eyes, it would be like them of little value. “Yes, the Almighty will be your gold and your precious silver” (Job 22: 25) Laying the gold of this world in the dust, and the gold of Ophir among the stones in the brook, the righteous will see God as their heavenly gold and silver; He would be their treasure that would never be robbed from them. In the Holy Book, silver often refers to the word of God; That is why it is befitting for the believers to acquire this spiritual silver, which would grant them an exalted spiritual wealth, power against the devil, coming against them; and an inner joy and rejoice, to partake of the praise of the heavenly creatures to the divine word; and to become prosperous and a good soldier of the Lord Christ. Unlike the way the people of this world get pleasure, only for some time from their riches, the righteous get an everlasting pleasure in God, their true treasure, riches, honor, and strength, “The Lord is my strength and my might” (Exodus 15: 2; Psalm 118: 4; Isaiah 12: 2). Whoever acquires such silver in his heart, would supplicate by the word of God; And in its stronghold he would take refuge against the forces of darkness. Whereas, he who submits to evil and surrender to the forces of darkness, would not apprehend the secrets of God, proclaimed by the divine word. 17 Who are the enemies to whom we would submit, other than the evil spirits who use our thoughts to put us under siege, to enter by force into our minds, submit to them, and captivate us under their authority? The Psalmist by the word ‘silver’ refers to the divine inspiration, saying: “The words of the Lord are pure words, like silver tried in a furnace of earth” (Psalm 12: 6). Our souls would never enjoy the divine inspiration when we submit to the deception of the evil spirits, who scatter the dust of earthly thoughts over our minds, to darken our inner eyes, and to make them unable to enjoy the inner vision. That is what the Psalmist means by saying: ‘Depart from me, you wicked, to contemplate in the ways of my Lord’ (Psalm 119: 115); Teaching us that he could not contemplate in the commandments of the lord, when his mind was taken over by the snares of the evil spirits. Pope Gregory the Great In the parable of the prodigal son who returned to his father (Luke 15), the Lord Christ reveals the riches we would enjoy through repentance, when we get the greatest position, which is the adoption to God, through which He would grant us the best (or first) robe, the ring of son hood, and the sandals, to help us walk along the way of the Truth, and testify to the compassionate fatherhood of God. He would grant you the robe, the ring, and the sandals. The robe is that of wisdom by which the apostle covered the nakedness of their bodies, and by which every one of us would be clothed. They took the robe to cover the weaknesses of their bodies by the power of spiritual wisdom, about which it is said: “He washes his garment in wine” (Genesis 49; 11). The robe is the spiritual garment and the wedding attire. The ring is the (bill) of the true faith, and the seal of Truth. And the sandals refer to the preaching of the gospel1. St. Ambrose The best (or first) robe is the honor that Adam lost; The servants who presented it to us are the preachers of reconciliation; The ring in our hand is the down payment of the Holy Spirit for the fellowship of grace; as it is well referred to the Spirit as the finger; The sandals on our feet refer to our preparation for the preaching of the gospel, in order for our feet not to get in touch with the earthly things2. St. Augustine 14- BY REPENTANCE MAN IS WORTHY TO LIFT HIS FACE UP TO GOD: “For then you will have your delight in the Almighty, and lift up your face to God” (Job 22: 26) A righteous man enjoys a daring to “lift up his face to God”; would never be terrified nor have a broken heart; but in the joy of heart, and in confidence, he would appear before God, talk to Him, and seek a life of fellowship with Him. Pope Gregory the Great believes that Eliphaz would be uttering the truth, if he is addressing a wicked man, who does not dare to lift up his inner face to God. But, 1 In Luc 15: 11-32. 2Quaest Evang. 2: 33. 18 presenting what is true with no wisdom; as an accusation against the righteous man ‘Job’, That was his great error.. By looking at our faces, Men can recognize us, and discern between one and another. Whoever does not lift up his face and appear before men, would not be recognized by them. In this same way, when man, through repentance returns to God, he would find pleasure to lift his inner face up to the Almighty God, to become known to Him, and not a stranger. That is why in every divine Liturgy, the priest cries out, saying: ‘Lift up your hearts’ or, ‘Where are your hearts?’; to be answered by the congregation, who, by the strength of the Spirit say: ‘They are with the Lord’. Here they proclaim that their inner faces (their hearts) are lifted up to the Lord, who would find pleasure in them, and would grant them the fellowship with Him. Lifting the face up to God is to lift the heart up to search for the more high. By the same way we would be recognized by our carnal faces to men; By our inner form we would be recognized by God. But when, on the other hand, we get burdened by the iniquity of sin, and get down to earth; We would fear to lift up the face of our heart to God; and our mind would be filled with fear to look up into the higher things. We would be accused by our conscience itself. Yet, by shedding tears of remorse, to lament what we have committed, our sins would be cleansed, until he commits no more sins to lament. When we then start to enjoy confidence in the mind: and the face of our heart would be lifted up to contemplate in the pleasures of the anticipated reward. Eliphaz would be counted as uttering the truth, if he was giving counsel to a weak man; But to look with contempt to someone broken down because of the strokes he suffered, would be nothing but pouring the words of knowledge without knowledge! Pope Gregory the Great 15- REPENTANCE OPENS THE GATES OF HEAVEN: “You will make your prayer to Him, He will hear you, and you will pay your vows” (Job 22: 27) Calling on ‘Job’ to repent his evil works, and to return to God, Eliphaz confirms to him that through his repentance, he would pray to God, and He will hear him. This is a true talk, as repentance opens the gates of heaven, and grants us a daring with God, who would incline His ear to listen to us, and smell our prayers as sweet fragrance of incense before Him. The repentant would enter into a debate of love with God, find himself standing before the throne of grace, offering his vows of thanksgiving and praise, as a reaction to God’s listening to his prayers. By saying these words, the goal of Eliphaz may sound faultless, if it is not for his evil intention to accuse ‘Job’ of not being the man of God, he claims to be! That His prayers he kept on presenting to God all the days of his life, were not well received, because they were not coming from a repentant heart, or from a returning soul. And because his heart is not pure, His vows would never fulfill their goal, even if he offers so many sacrifices on behalf of his children. 19 Eliphaz’ words, with what they carried of the divine truth, were used by him as a sword to strike and break down the soul of the righteous man ‘Job’, and to bring him over to the hell of despair. Those who count God’s commandments as nothing, would raise prayers, to which God would never listen; according to what is written: “One who turns away his ear from hearing the law, Even his prayer shall be an abomination” (Proverbs 28: 9). Being convinced that God did not listen to ‘Job’, Eliphaz was positive that he must have committed a serious sin. Pope Gregory the Great Repentance is a fire that consumes every human weakness; Takes away the slothfulness, the laziness, the heavy burden of the body; and provides the soul with a wing by which it flies up to heaven; where, through that high summit, the vanity of this present life would be revealed to her. Whoever does not rise up to the high tower of vantage, would not be able to get a true overall portrait of the earth and its contents; As many things down here would darken the range of vision, deafen the ears, and tie up the tongue; it is fitting for man to separate himself from such chaos, to get away from the thick smoke, and enter into seclusion, to find deep peace, tranquility, and silence, together with enlightenment. When the eyes concentrate on the love of God and the ear hears nothing but His words; as though a sweet spiritual symphony, the soul becomes a captive of God; and would be disgusted even by food and sleep. Being so lifted up, the noise of the world and the material interests would slide over the soul but would never enter into it; It would pay no more attention to the earthly storms. The way mountain dwellers see nothing of city down there, and hear its noise as a vague murmur; So are those who chose to forsake the world by their own choice, and set forth flying in the exalted heights of philosophy (the wisdom); They would have all their senses directed to heaven, and would no more apprehend the affairs of the world. Therefore, let us seek, not only the seclusion of the wilderness, but the seclusion from the inner desires; Let us hide above the highest summit of the soul, where nothing earthy dwell. The power of repentance is like a gust of air that drives away the dust of lusts, more swiftly than smoke. St. John Chrysostom “You will decide on a matter, and it will be established for you, and light will shine on your ways” (Job 22: 28) The repentant man will find an inner comfort in ordaining his affairs; He would decide on a matter, “and it will be established”; as said about Joseph the righteous, who walked according to the law of the Lord: “The Lord caused all that he did to prosper in his hands” (Genesis 39: 3). “And light will shine on your ways”; God will guide you; He who returns to the Lord in repentance, will find in the word of God a lamp to shine on his ways; It will bring him over into the kingdom of the light. 20 16- BY REPENTANCE WE WILL BE GLORIFIED: “When others are humiliated, you say it is pride; for he saves the humble” (Job 22: 29) In the Jesuit version it came as: “To the humble you say: Be exalted”. When despair tends to infiltrate into the hearts and thoughts of the repentant, and is about to swallow him, He will find that the grace of God strengthens him, to make him enjoy the successful exalted life, “He will cause him to ride on the high hills of the earth” (Isaiah 58: 14). True repentance gives man true humility; grants him a return to God, who lifts up the humble. But unfortunately, Eliphaz’ intention here, is not to provide every man with counsel to enjoy the true humility; but to confirm that the utter collapse that has dwelt on ‘Job’, and cast him on a heap of trash, is the fruit of his pride and haughtiness, even before God. “Whoever is humiliated will be glorified; and who looks down with his eyes, will be saved” (29). This phrase conforms with the words uttered by the divine Truth, Who says: “For whoever exalts himself will be abased, and he who humbles himself will be exalted”(Luke 14: 11); And conforms as well with the words of Solomon: “Before destruction one’s heart is haughty, But humility goes before honor” (Proverbs 18: 12). It is well said: “Whoever looks down with his eyes, will be saved”. Pride is revealed through man’s body language; Its first indication would be apparent in the eyes; As it is written: “The haughty eyes You will bring down” (Psalm 18: 27) ‘Looking down with the eyes’ implies that man counts himself less and lower than everything in sight. Pope Gregory the Great A patient should inform his physician of everything wrong he has done, rather than hide them from him, and arrogantly attempt to expose the faults of others. We should not marvel that the tax-collector in the parable of the Lord has gone justified, having confessed his wrongdoings without reservation or shame1. St. Augustine Where would you be, when the demons approach you? Humility would bring them down. When they see you humble, they would flee before you. Humility is the house of the Deity; wherever it is, there God will dwell. Where shall I dwell, but in the meek, and the humble, who fears my words? When your soul is humble, the King would come and dwell in you; And all the power of the adversary would not be able to overcome you. The King’s house would never get robbed; as its gates are well-guarded. If you are humble, He will turn you into His kingdom, and robbers would never approach it. If you are humble, the tree of evil in you, would be uprooted; and in its place the blessed tree of our Lord would be planted. If the love of His Deity flares in you, It makes your ears deaf to all the evils that would tend to dwell in you; which they would hear as good things. 1 Sermon 351:1. 21 You would look at insults, humiliations, and bitter reviles, as though good words and not as evil. St. (Mar) Jacob El-Serougi 17- BY REPENTANCE WE CAN INTERCEDE ON BEHALF OF OUR BRETHREN: “He will deliver even those who are guilty; They will escape because of the purity of your hands” (Job 22: 30) Eliphaz ends his talk by addressing ‘Job’ with a cruel reproach. According to him, if ‘Job’ used to offer burnt offerings on behalf of his children, for “It may be that they have sinned to God in their hearts” (Job 1: 5); counting himself and his household more righteous than all; God did not listen to him, and did not save him or his children; as a sign of his wickedness. Whoever return to God would supplicate on behalf of others, even those who are guilty, and they would be saved; because of the purity of the hands that the righteous, raised in prayer. He is as though saying to ‘Job’ with despise: If your hands were pure, your prayers and your offerings for yourself, and even on behalf of others, would have been well-received; But because they were not pure, they brought so much evil on all! A pious man would indeed enjoy God’s work, not just in himself; but, through prayers from his spacious heart, for the sake of others, God would listen to him; as He did to the apostle Paul while on board the ship on his way to Rome (Acts 27: 24). Eliphaz could not foresee that this will eventually be realized, when ‘Job’ prays on his behalf and that of his two friends (Job 42: 8). And he probably unintentionally prophesied about the Lord Christ, the atoning Intercessor! As, who is He with pure hands, but the Lord Christ, who is alone without sin? He who stretched His hands on the cross, crying out: “My Lord, my Lord. Why have you forsaken Me?". He who has risen by His own might, to grant the guilty humanity the salvation and conquest over death! Yes indeed, Our Christ alone, by the power of His blood, shed on the cross, could save the guilty man! 22 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 22 LET ME RETURN TO YOU BY REPENTANCE TO ENTER INTO YOUR DIVINE BOSOMS Grant me the wisdom, which I need for my edification; Without which my soul would never rest; But I would live in anxiety and bitterness. Without which evils would destroy my soul; Through giving me vain pleasure mixed with poison; And through providing I with temporary rejoicing that would bring me over to everlasting death. You are wisdom itself. I would be in need of nothing more. I need Your wisdom to be justified. I need your salvation to live forever. By You I am justified, and my soul would be filled with goods. O Holy One; You are not in need of my righteousness; But in Your love, You let me offer You what is really Yours; To hear Your amazing voice, saying: “Whatever you did with any of my little brethren, you have done to me” Tell me: Would my repentance or goodness be of any benefit to You? As You are wholly perfect, You do not need me. But in Your love for me, You want me to be an icon of You. You do not despise the work of Your hands. My wickedness would never harm You; And my righteousness would add nothing to You. If You reproach me for my evils; It would be for the sake of my salvation and glory. In Your humility, You condescend to debate with me. You enter with me as though in a trial. Not to destroy me, but to bring me back to you. I confess to You that iniquities have covered my head Grant me to discover my disgrace. Grant me to come to You, Who covers the souls by Your love. I do not fear the accusations of others against me; What really preoccupies me is Your look at me. I do not want to be justified before people. But to be clothed by You, the true righteousness. My God, I believe that You dwell in heaven But, while being behind clouds, and not seen by humans; You are still wholly present also on earth. You love both Your heavenly and the earthly creatures. 23 But, because of my evil ways, I became as though deprived of Your presence. You, who are everywhere; By my own choice, I reject Your presence in me; Namely, the work of Your rich grace in my life. Grant me the repentance to return to You. Your grace would work in my depths; and would transfigure inside me. When I see You, my heart would rejoice by You; O my joy, and the rejoice of my heart. No cloud or darkness can separate me from You And no sin can blind my eyes to recognize You. You are in me; And by You I become heaven. By You, I become a temple for Your Holy Spirit. In Your high heaven, You set, out of my earth, a holy heaven, dedicated for You. You are the Almighty; amazing in Your love. By Your might, You consummate my salvation. And by Your love, You set me to enjoy the fellowship of Your glory. By Your exalted might, You dwell in me. By Your exalted presence, You fulfill me. By Your might You created me in Your image, and according to your likeness. And by Your love, You again came down to recreate me. You came to me; And gave me Yourself a ‘Way’. The way to heaven is no more impossible. When I abide in You, I rise up to Your heavens. You carry me in You, so as not to lose my way. You hide me in You, as though in Noah’s ark, to save me from the great flood. I confess to You that my sins have corrupted my life. My days have become nothing, even to my own eyes. Let me acquire You, to make up for my days eaten by locusts. You count every day of my life as a thousand years. In my evil, I intended to flee from You. Although I am aware of Your presence, Yet I foolishly say in my depths: ‘There is no God!’ I fear, if I approach You, my conscience would torture me. I fear, if I attach to You, I would miss the pleasure of sinning. While I was enjoying Your goods, I foolishly abused them. You have granted much to me; But my heart was void. Now, Grant me the true repentance to return to You. Grant me not to remember the evil that clothes one with death. Lest my mind would be preoccupied with the pleasure of sin, instead of being fulfilled by You. Grant me not to hide myself as Adam did to escape from You. But let me encounter You, and confess my sins to You. As there is no peace for me without seeing You. 24 Grant me to return to You. Open my heart to Your word. Let me embrace it, and find pleasure in it, as it is my life. I find pleasure in Your commandment, as it comes out of your mouth. By returning back to You, O Almighty, You will grant me the spirit of strength, and the incessant and perpetual spirit of work. When I get attached to You, silver would become for me, so abundant like dust, And the gold of Ophir would become like stones of the brooks. You are my riches, and my real heavenly wealth. Silver and the Gold of Ophir are of no more value to me. Although I demand nothing for returning to You; Yet in Your amazing love, You give me the robe of wisdom to cover me. And the ring of son hood, to enter to Your throne unhindered. And sandals to help me walk along the path of life, to testify to the divine Truth. I return to You with a contrite heart; But You hasten to offer me an exalted sweetness. You lift up my face to You, as a son with daring before his father. By returning to You, You listen to my prayer. And the smell of the sacrifices of my praise brings You pleasure. Then, my soul flies up to You, as though with the wings of a dove. Then the whole world would be nothing in my eyes. There is no one to fulfill me but You. And there is no light to lead me except Your lamp. I see myself very little in my own eyes. But by Your love You carry me on Your arms; And bring me to Your glories; Yet, I shall not enter alone into them; Because I shall have all humanity in my heart; I wonder, Is it possible for all to be saved?!
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