‘JOB’ CONFIRMS GOD’S GREATNESS AND WISDOM When Bildad commended God’s might and authority, as the Grantor of peace in His heavens, anroclaimed the helplessness of man to justify himself before Him, ‘Job’ did not contradict him, but proclaimed more strongly God’s might and greatness, confirming what he previously said: “What you know, I also know” (Job 13: 2). As though, ‘Job’ says to Bildad: ‘What you say, I also know; however, you are diverting from the issue under debate, concerning the search for God’s wisdom in allowing for bitter affliction on the righteous, and sometimes for prosperity for the wicked. What you and your two companions say, I am not in need to hear, As I can describe God’s majesty by words more exalted than your words, and I can provide the following magnificent proofs for God’s wisdom and might in creating and keeping the world: a- He hangs the earth on nothing. b- He fixes limits for the waters which they would not cross and cover the earth again; and keeps the waters above the firmament from pouring over the earth. c- The enormous creatures dwelling in the waters like the whale tremble in fear of God. d- By the storms and hurricanes, He shakes the mountains. e- He stretched the heavens as a curtain. f- He conceals His glory from the world, as it cannot endure its splendor. g- All the glittering adornments of heaven are the work of His hands. In his final words to his friends, ‘Job’ again confirms his innocence, and at the end of the second round of debates, he utters the climax of his the cry of hope, saying that he knows for sure that God is the living Savior; That He has the ultimate word on this earth; That he will behold the Lord; And will see Him with his own eyes, and not by the eyes of others! Then ‘Job’ says that God not only ordains the heavens with such a mighty way, but cares even for the seas that are on a lower level than the earth; And for ‘Sheol’, where men would go down after their death…. He is everywhere in the universe! 1- Bildad diverts from the issue under debate 1 – 4 2- God’s authority on the depths of the seas 5 3- God’s authority on ‘Sheol’ 6 4- God’s authority on nature 7 – 12 5- God is the secret of the splendor of heaven 13 6- How amazing is the greatness of God! 14 1- BILDAD DIVERTS FROM THE ISSUE UNDER DEBATE: “But ‘Job’ answered and said: ‘How have you helped him who is without power? How have you saved the arm that has no strength?” (Job 26: 1,2) Here ‘Job’ addresses Bildad in a magnificently eloquent way, yet with humility and contrition; mockingly says to him: What a great helper you are for him who is without power, and a supporter to the arms that have no strength! Although describing himself with such weakness, yet he rebukes Bildad who thinks of himself as a wise counselor and helper; while destroying the soul of the helpless, whose arms are with no strength! Here, ‘Job’ says that Bildad, and his two companions, while proclaiming true facts of faith, yet their eloquent words are devoid of love, and their talk is with no deeds; offering no help for the one without power, whose arms are without strength! ‘Job’ says: ‘Yet, I do not blame you for defending the role of the grace of God, which you should do; But If possible, without submitting your friend to such bitter accusations! St. John Chrysostom Pope Gregory the Great believes that it was befitting for Bildad (and his two companions) to work together with God to support the contrite hearts with a spirit of humility and not of haughtiness; As God demands from His ministers (1 Corinthians 3: 9), to refer the fruit of their ministry to God who works in them (1 Corinthians 3: 7). ‘Job’ answered and said: “Whom are you helping? Is it someone with no power? Or, are you supporting the arm of someone without strength?” Here, we need to know that, when we work with humility, we are helping even God, who is undoubtedly “not without power”; As Paul says: “We are God’s fellow workers” (1 Corinthians 3: 9). Therefore, if we contribute with the voice of counsel, with inner grace, to carry someone over through the Holy Spirit We admonish them toward perfection, only when God is in the heart as the Helper; Here also Paul says: “Neither he who plants is anything, nor he who waters, but God who gives the increase” (1 Corinthians 3: 7); As he who plants or waters is only a helper; but the ministry would be vain, unless God gives the increase in the heart. But those with haughty thoughts concerning the power of their mind, would never be helpers with humility to God; As they count themselves of benefit to God, and make themselves foreigners to the useful fruit. When the shepherds attempt reforming their flock, they have to do that with humility, and to feel that they are equal to those they are attempting to reform, lest they may divert to abuse their authority;. We, as shepherds, should train ourselves on silence and meditation, and prefer those whom we are attempting to reform, to ourselves; on account that their faults may be already reformed, whereas no one has rebuked us on our own faults, even with a single word. Because of this, we, the shepherds, as much as we are spared the judgment of men, we are judged before the Lord; whereas the congregations are spared of the divine judgment, they are judged on their faults here in this world1. The flock should to be sure of the internal humility of their shepherds before themselves; and to realize what they should fear of their authority; and what they should imitate in what concerns humility2. Pope Gregory the Great It is obvious that when someone counsels another, and in the meantime suffers more than the one he reproaches; he does that not to increase the pain of others, but to offer 1 Pastoral Care, ترجمة: مجدي فهیم حنا. 2:6 2 Pastoral Care, ترجمة: مجدي فهیم حنا. 2:6 them deep love. Whereas he who reproaches another without this feeling, is actually treading with his feet upon the feelings of his brother1. Father Ambroseaster Do net let your rank of clergy, make you haughty, but rather humble; As shame and disgrace are produced by haughtiness. The highest you may reach of the ranks of priesthood, the more befitting for you to feel humble, remembering in fear the fate of the sons of Aaron (Leviticus 10). The knowledge of the holy life is one of meekness and humility. Humility is following the example of Christ; whereas haughtiness and arrogance is following that of Satan. Be like Christ, and not like the anti-Christ, like God, and not like His adversary, like the Master, and not like the fugitive slave. Like the merciful, and not like the merciless. Like the Lover of mankind, and not like its enemy, And like your Fellow in the secret place of the wedding, and not like the dweller of the darkness. Do not be an abuser of your authority on the congregation, lest you would have the burdens of their sins over your neck2. St. Basil the Great “How you have counseled one who has no wisdom, and given much good advice!” (Job 26: 3) ‘Job’ rebukes Bildad for giving theoretical philosophies, as though he talks to an infant without wisdom, and for showing off his understanding and knowledge, in so many words and no deeds. Although he presents what is true, Yet, because he does not consider the circumstances, the truth came out of place, and out of the proper time. “To whom are you giving counsel? Probably to someone without wisdom?” (3). To give counsel to someone ignorant, is a work of love; To give it to someone wise, it would be a kind of boasting!, But to give it to the Wisdom Himself, That would be a diversion of thought. A shepherd of souls should discern with wisdom and care, between virtues and iniquities, lest meanness would come into his heart, while trying to appear as a good controller; Or boast his generosity, while he is actually an irresponsible spender; Or disregard what he should strongly criticize, and so brings upon his flock an eternal punishment; Or practice merciless chastisement on faults, committing by that a greater fault; Or corrupts what he should do with integrity, through hurried and irresponsible expectations; Or postpone some good work, that turns it the other way round3. Pope Gregory the Great “To who have you uttered words, and whose spirit has come forth from you?” (Job 26: 4) He says to him: “You have uttered words” in the wrong way; you should offer God’s comfort to the tempted, not terrify them with such horrible things. “And whose spirit has come forth from you?”; namely, with what spirit have you given those talks to break down an already wounded soul? It was befitting of you to seek wisdom and reason, from Him who granted you the life and soul, to say together with the prophet Isaiah: “The Lord God has given me the tongue of the learned, that I should know how to speak a word in reason to him who is weary” (Isaiah 50: 4) 1 Commentary on Paul’s Epistles (2 Cor 1:4). 2On Renunciation of the World, (Frs. Of the Church, volume 9, p. 30-31). 3 Pastoral Care, ترجمة: مجدي فهیم حنا . 2:9 “Whom do you intend to teach; is not He the One who has given the way of the spirit?” By the spirit we live, and by the reason we are wise. But to be wise, we have first to live; To have the power to be wise, we have first to acquire Him who granted us life; Who would undoubtedly grant us reason as well. Attempting to heal at an improper time can make the wounds more painful. And to use the wrong medications, it would make the condition worse1. Pope Gregory the Great The apostle Paul gave three features for preaching the word: An adventurous flaring zeal; a soul ready to bear any probable risk; and a knowledge bound to wisdom. His adventurous spirit (in preaching), and his blameless life would not have benefited him, if he had not received the power of the Holy Spirit; it should first appear in him, lest, according to his own words: ‘Our ministry would be reproached2”. St. John Chrysostom 2- GOD’S AUTHORITY ON THE DEPTHS OF THE SEAS: “The dead tremble; those beneath the waters, and those inhabiting them” (Job 26: 5) Or as it came in another version: ““The shades below tremble, the waters and their inhabitants” By ‘the shades’, he means the mighty monsters like the whales and sharks; Those mighty and fierce creatures that seem as though beyond control, fear God and live under His care in the deep waters of seas and oceans. And as it came in the book of the prophet Jeremiah: “’Do you not fear Me?’, says the Lord, ‘Will you not tremble at My presence, Who have placed the sand as the bound of the sea. By a perpetual decree, that it cannot pass beyond it? And though its waves toss to and fro, yet they cannot prevail; Though they roar, yet they cannot pass over it” (Jeremiah 5: 22). Some believe that by ’the shades’ or ‘the dead’, are meant those who in the days of Noah despised and ridiculed him, assuming that no harm would ever come to them, to find themselves all of a sudden under the waters of the great flood, trembling of fear,, yet when it was too late! “Behold, the monsters moan under water3” (5). If ‘monsters’ symbolically refer to those of authority in this world, ‘waters’ refer to the multitudes of people, as testified by John, saying, “The waters which you saw are people, multitudes,…” (Revelation 17: 15). Pope Gregory the Great The wide sea with its great waves and fierce wind is bridled by weak sands! Notice how God’s wisdom allowed for it to be always turbulent and unsettled, so as not to be assumed that its good system is through a natural ordinance; The sound of its mighty waves may roar high and shattering, Yet, they are committed to stay within their boundaries; Once they reach the coasts, they are broken and stopped by a barrier of 1 Pastoral Care, ترجمة: مجدي فهیم حنا . 2:10 2 2 In Ephes., hom. 6. 3 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. sands, to get back and retreat! To confirm that this is not just the work of mere nature, but by the One of authority, He meant for that barrier to be so weak; not built of wood, rocks, or mountains, but of weak and tiny grains of sand! Hence He says on the tongue of Jeremiah to the Jews: “’Do you not fear me?’, says the Lord, Who has placed the sand at the bound of the sea; By a perpetual decree that it cannot pass beyond it?’” (Jeremiah 5: 22) 1. St. John Chrysostom A grain of sand, the weakest of the weak, checks the violence of the mighty ocean2! St. Basil the Great 3- GOD’S AUTHORITY ON SHEOL: “Sheol is naked before God, and destruction lies uncovered” (Job 26; 6) Here, ‘Job’ refers to the exalted authority of the Almighty God, not only over the fierce monstrous creatures of the seas, but over the devil and his angels who dwell in Hades; who cannot do a thing without His permission. Yes, Sheol may be far away from our sight; So is the destruction that is to dwell on the demons and the wicked, which we have not yet seen; But everything is revealed before the eyes of God, and to whom He wish to be revealed, of His holy angels. It is written about him who worships the beast and his image, and receives his mark on his forehead or on his hand, “he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. And he shall be tormented with the fire and brimstone in the presence of the holy angels and in the presence of the lamb” (Revelation 14: 10). Some believe that ‘Job’ here, talks about the wicked who became the children of the devil, and who dwell together with him in Sheol; Those who assumed that God does not see them, when they are actually exposed before His eyes; The apostle says: “There is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrew 4: 13). “Sheol is naked before God, And destruction lies uncovered3” (6). Similarly, Paul says: “All things are naked and open to His eyes”(Hebrew 4: 13). By Sheol and destruction he refers to the devil together with all who are connected to his judgment. Pope Gregory the Great Would it be possible for God, who nothing can escape His care, not to know such things? “Hades is naked before His eyes, and there is no cover for the wicked themselves, who cannot hide from His sight4?” St. Ambrose The Word of God judges the thoughts and intentions of the heart; and “There is no creature hidden from His sight” (Hebrew 4: 13). By these words he intends to terrify them And why should I speak about humans? Even the angels, the archangels, the 1Homilies on Statues, homily 9: 9. 2Hexaemeron, homily 4: 3. 3 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 4 St. Ambrose: The Prayer of Job and David, 5:21. Cherubim, the Seraphim, or any other creature, are all naked before those eyes; everything is open and proclaimed; nothing would escape His attention1. “Everything is naked and open” before Him who judges us, to whom we must give account, not only of the words, but even of the thoughts; As this Judge will soon discern the thoughts and intentions of the heart2. Then, the righteous will shine like the sun, and even brighter; whereas the wicked will suffer many painful things to the utmost degree. And there, there would be no need for records, proofs, or witnesses; As the One who judges will be, at the same time, the Witness, the Proof, and the Judge; Every detail will be naked and exposed before His eyes3. St. John Chrysostom “All things are naked and open to the eyes of Him, to whom we must give account” (Hebrew 4: 13). By this he means that He is different from anyone else. (He is not a creature); He is the divine Judge; and every one of those creatures has to give account to Him4. Pope Athanasius the Apostolic 4- GOD’S AUTHORITY ON THE NATURE: “He stretches out the north over empty space; He hangs the earth on nothing” (Job 26: 7) The Holy Book describes God as He who stretches out the heaven and earth, and continues His care for His creation until the end of times, when He would roll them up like a scroll!. The Psalmist says: “He stretches out heavens like a curtain “(Psalm 104: 1); and as it came in the book of Revelations: “Then the sky receded as a scroll when it is rolled up” (Revelation 6: 14). As to Job’s choice of the ‘north’, It is because he used to live in the northern hemisphere of the earth. He sees God stretches the earth as though over empty space; namely, as though on void or on nothing. The Psalmist says: “The north and south, You have created them” (Psalm 89: 12). Pope Gregory the Great believes that the ‘north’ refers to Satan, whose kingdom is devoid of God’s grace, although not hidden from Him. God gave settlement to the earth; and it will stay that way as long as He intends for it to be5. Theodoret, Bishop of Coresh Who would not marvel before these things, and who would not be convinced that they are not just the work of nature, but that of the divine care, which is superior to nature? Who would not say: “Who hangs the earth on nothing” (7); and “In His hands are the corners of the earth” (Psalm 95: 4) 6? St. John Chrysostom 1Homilies on Helreus, homily 1: 2. 2Homilies on Statues, homily 9: 2. 3Homilies on Matthew, homily 56. 4 Four Discourses against the Arius, Discourse 2: 72. 5 Commentary on Ps. 104. 6 Concerning the Status, 9:8. “He stretches out the north over empty space” (7). The ‘north’ in the Holy Book is often used to refer to Satan who reigns on those whose hearts are not filled with the grace of God’s love; Yet the Almighty God can fill even the vessels of Satan, empty of every virtue, with the gift of His grace, and can put the divine fear in those whom He sees, as not founded over any behavior of righteousness. He said well: “He hangs the earth on nothing”. By the ‘earth’ he refers to nothing but the holy church, that receives the words of preaching, and brings over the fruits of the good works; About which Moses said: “Hear, O earth, the words of my mouth, Let my teaching drop as the rain” (Deuteronomy 32:1, 2). And the ‘nothing’ is the several peoples of nations; about whom Isaiah said: “All nations before Him are nothing, and they are counted by Him less than nothing and worthless” (Isaiah 40: 17). Pope Gregory the Great “He hangs the earth on nothing”. When man can never hang anything on nothing; God created the earth and hanged it on no columns! As the apostle says: “Upholding all things by the word of His power” (Hebrew 1: 3). He who set the earth and fixed it for man to live and walk on it, Would He not be able, by the word of His power, to ordain the life of everyone?! ‘You have raised heaven as a roof for me, and established the earth for me to walk upon. For my sake, You have bound the sea. For my sake, You have manifested the nature of animals. You have subjected all things under my feet. You have not left me in need of any of the works of Your honor’ The divine Liturgy of St. Gregory the Theologian “He binds up the waters in His thick clouds, and the cloud is not torn open by them” (Job 26: 8) God keeps the waters, “above the firmament” (Genesis 1: 7), so as not to pour all at once as a great flood to cover the world again as it happened in the days of Noah. They are kept (bound) through a divine wisdom, to fall as rain by a divine ordinance in controlled quantities. And despite the great weight of these waters, they do not tear the clouds they form open to fall all at once, for the protection and benefit of humans, beasts, and plants on earth. St. John Chrysostom stands in awe before the exalted care of God, who allows the exceedingly heavy waters (in the clouds) to be born up high above, and to be sealed upon by the air, that carries it to irrigate several locations of the earth1! Who “binds up the waters in clouds”? It is a miracle to hold fast something so naturally fluid by His word to stay above the air; then let it fall as rain with the right quantity at the right time on the face of the earth. By that God abides to the covenant He gave to mankind, that “Never again shall there be a flood to destroy the earth” (Genesis 9: 11) 2. Pope Gregory the Great Pope Gregory the Great sees in the waters a symbol of knowledge; and in the thick cloud, a symbol of the congregation; As God grants the heavenly knowledge to the preachers. 1On Ps 135. 2 Theological Orations 28: 28. If Bildad and his two companions claim to have the knowledge and the wisdom, It is befitting for them to be like the light cloud that floats in the sky, high above the dust and the earthly things; to enjoy the heavenly wisdom and the divine knowledge. God, in His exalted care, grants us the grace to be clouds and a divine chariot; according to the words of the prophet Isaiah, saying: “Behold, the Lord rides on a swift cloud, And will come into Egypt” (Isaiah 19: 1). Through dwelling in us, He fills us with His knowledge, wisdom, and love; And brings us up as though into Egypt; namely, into the heart of every man, to offer them, Him who dwells in us, God, the true Love. “He binds up the water in His thick cloud, so as not to flow downwards1” (8). By the waters he refers to knowledge; and by the clouds to the preachers; As testified by Solomon, saying: “The words of a man’s mouth are deep waters, The wellspring of wisdom is a flowing brook” (Proverbs 18: 4); And by David, who says that the dark ‘waters’ in the clouds of heaven refer to the hidden secrets without limits, with their vague meanings; And the ‘clouds’ refers to the saintly preachers; namely, the apostles who were sent to every corner of the earth, to pour their words like rain, and their miracles like lightening. About whom Isaiah looked since long time and said: “Who are these who fly like a cloud?” (Isaiah 60: 8). Pope Gregory the great “His lightening light the world” (Psalm 97: 4). What a great joy! While His lightening light the whole world, His enemies sit on fire and burn from where come the lightening? From the clouds. And who are the clouds of God? The preachers of the truth The Lord Christ sent His apostles to preach; As human beings, they were despised, Yet they were high and productive like clouds2. St. Augustine Virtue joyfully shines; And those who walk along its way, fly like a cloud, and, according to the words of Isaiah: “Like doves to their roosts” (Isaiah 60: 8). Whereas sin is: “as heavy as lead” (Zechariah 5: 8) 3. St. Gregory of Nyssa St. Basil the Great believes that all humans are like clouds, perpetual moving according to the direction of the wind. Those moved by the wind of the Lord, set forth toward heaven; whereas those moved by the wind of lusts of this world, head toward Hades for their destruction. Humans are like clouds; move here and there in the sky according to the ever changing winds4. St. Basil the Grea “He covers the face of His throne, and spreads His cloud over it” (Job 26: 9) It is out of God’s amazing love and care for us, that He covers the face of His throne; As, according to Him: “No one shall see Me and live” (Exodus 33: 20). On it He spreads on it cloud and mist to look dark. Although our eyes cannot behold it, yet we live 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2On Ps. 97. 3On Virginity, chapter 18. 4 Letter 244: 9. by faith and not by sight; Until the time comes, on the great day of the Lord, when we encounter Him face to face, as much as we can bear. We would not be able to conceive the glory of His heavenly kingdom in this life “For the perishable body weighs down the soul, and this earthly tent burdens the thoughtful mind” (Wisdom of Solomon 9: 15).Mist spread over our eyes; And our minds are darkened by the clouds of our ignorance. The Psalmist says: “He bowed the heavens and came down with darkness under His feet, and He rode upon a cherub and flew; He flew upon the wings of the wind. He made darkness His secret place” (Psalm 18: 9-11). But, if we count His royal throne on which He sits, as the hosts of angels; He covers the face of His throne from us; As long as we have this mortal body, we cannot conceive the nature and the way of this amazing ministry of the angels. “And spreads His cloud over it”. When our heart is secretly lifted up in its limitless search, to return empty, we hear what is written: “The deep uttered its voice, and lifted its hands on high” (Habakkuk 3: 10). Pope Gregory the Great “He bowed the heavens and came down with darkness under His feet” (Psalm 18; 9). What an amazing humility! For the Almighty to bow downward for the sake of the weakness of mankind! “With darkness under his feet”; Those whose eyes are blinded by their wickedness, who only care for earthly things, would never be able to recognize Him; As the earth falls under the soles of His feet. St. Augustine Every mind, according to its stature, is enlightened by a limited amount of light. St. (Mar) Isaac the Syrian “God’s face is the image of His Person” (Hebrew 1: 3). He who longs for God’s face with his whole heart, meditate in Him with a pure heart, and concentrate his inner eyes on Him; can utter the words before us. To realize the greatness of him who can behold the face of God, Let us hear the teaching of the lord Jesus, saying: “Blessed are the pure in heart, For they shall see God” (Matthew 5: 8) 1. St. Dedymus the blind “He drew a circular horizon on the face of the waters, at the boundary of light and darkness” (Job 26: 10) When ‘Job’ looks at the huge seas, and sees how, although the rivers flow into them, Yet their level do not increase to overflow unto the earth; For they are checked back and bound by a barrier of tiny sand grains. Now, if, by God’s ordinance, the waters of the seas know how to respect the earth and abide to their limits, how much more should the peoples and nations of the world (the many waters) respect and refrain from prevailing on one another! Concerning the sea, I do not marvel at its greatness, as much as I marvel at its nobility! What binds it? How does it rise up, then calms down, as though respecting its . 1القمص تادرس یعقوب ملطي: المزمور المئة والتاسع عشر ( 118 ) غنى كلمة اللَّه ولذتها، 1996 neighbor (the earth)?! How does it receive all the waters of the rivers, and yet its level does not rise or increase?! How could it be bound by such a tiny element as the sand grains?! (Job 26: 10 LXX) 1. St. Gregory the Nezenzian “He drew a boundary for the waters between the light and darkness” (10). As we said before, the peoples are referred to as ‘waters’. In His dealing with the human knowledge, God drew for it a boundary that it does not reach in perfection to apprehending the inner splendor. If we interpret the light as the righteous, and the darkness as the wicked, Paul says: “For you were once darkness, but now you are light” (Ephesians 5: 8); There would be nothing against understanding, that the perfect knowledge of eternity would not be granted to anyone, until the walk of both the righteous and the wicked come to an end. Pope Gregory the Great “The pillars of heaven tremble, and are astonished at His reproof” (Job 26: 11) The pillars of heaven refer to the holy angels, the basic preachers of the church, on whom the whole heavenly world of the high spiritual establishment is perpetually set. The Holy Book says: “He who overcomes, I will make him a pillar in the temple of My God” (Revelation 3: 12); Namely he who holds fast, with a sound goal in mind, in God’s work, will be like a pillar in the spiritual establishment; in that temple; namely, the church, to serve both for benefit, and for adornment; Paul says:“James, Cephas (Peter), and John, who were acknowledged pillars,… gave to Barnabas and me the right hand of fellowship” (Galatians 2: 9). It is however, not unfitting to interpret “the pillars of heaven” as being the churches themselves; which, although numerous in number, yet they form one catholic church, covering the whole earth. The apostle John writes to the seven churches, meaning the one Catholic Church, provided with the Spirit who has seven-sided grace. Now, even the hosts of the heavenly world who perpetually behold Him, and is the object of their contemplation, became in fear; Yet, not the fear of woe, but rather that of awe; Having brought, through His amazing work, such a great fear, We know that it is an ordinance for our salvation. Pope Gregory the Great “By His power He stilled the sea; and by His understanding He struck down Rahab” (Job 26: 12) Some scholars who believe that ‘Job’ lived in the days of Moses, or after him, see him talk here about God’s work with His people, when, by His might He split the red Sea, and by His understanding, He struck down Egypt, often referred to as ‘Rahab’ (See Psalm 87: 4; Isaiah 51: 9). “By His power the sea piled up all of a sudden; And His wisdom shook the proud2” (12). The sea here, refers to the present world, in which the hearts of men, seeking the earthly things, swelled up by waves of various thoughts, agitated by the haughtiness of pride, and by opposing one another, they destroy themselves together in the face of 1 Second Theological Oration, 27. 2التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. currents. But, by His power, “The seas came together”, as, through the Lord’s incarnation, the opposing hearts of men believed in Him, and became in harmony. Who is called here “the proud”, but he who said: “I will ascend above the heights of the clouds, I will be like the Most High” (Isaiah14: 14); About whom the voice of God also says” He who fears no one, and made himself a king above all the proud”; Conforming with what David says: “You have broken (the proud) in pieces, as one who is slain” (Psalm 89: 10). Pope Gregory the Great 5- GOD IS THE SECRET OF THE SPLENDOR OF HEAVEN: “By His wind the heavens were made fair; His hand pierced the fleeing serpent” (Job 26: 13) In the Jesuite’s version, it came as “By His Spirit the heavens were adorned”; namely, By His Holy Spirit, He set the heavens and adorned them with the stars by night and by the sun by day. Some of the fathers of the church believe that, as man alone among all creatures' looks upward and not downward, the Holy Spirit of God adorned the heaven, in order to draw man’s sight upwards, so as not to be preoccupied with the earthly things. He set for him the seen heavens, with such a beauty, that, by faith, he may look up at the unseen heavens, in anticipation of his eternal dwelling place. In some versions the next part of the verse came as “the twisted serpent”. God, who created the heavens and adorned them with such magnificent splendor, has also created the beasts, and even the serpent which became ‘twisted’. While some believe that he means the whale or the crocodile, others believe that he means “Leviathan, the twisted serpent” (Isaiah 27: 1). He is the Creator, Good in His gifts; yet, granting the freedom of will to His reasonable creation, the devil, by his wicked will and his rebellion, became ‘the ancient twisted serpent’. Pope Gregory the Great believes that God the Father, by His Hand (the incarnate Wisdom of God), deprived the twisted serpent of its authority, and, by the cross, “He made a public spectacle of it” (Colossians 2: 15). Thus, by the Holy Spirit, our souls fly as though to heaven, set for us with all its splendor; And by the cross of our Lord of glory, we tread upon the serpents, the scorpions, and all the power of the enemy. He granted us the heavenly life, as well as the conquest over the devil and his hosts. “By His Hand He brought up the twisted serpent” (13). Who could be described as the serpent and the (Adversary dragon), but our twisted ancient enemy, who spoke through the mouth of the serpent to deceive man? Who was called by the prophet? “Leviathan, the twisted serpent” (Isaiah 27: 1). He was allowed to speak through the serpent’s mouth, to let man know who is dwelling in it. By the Hand of the Lord, the twisted serpent was drawn from her hole; so that, by the divine healing grace, He would chase away our ancient enemy who reigned over us; About whom the incarnate Truth says: “Now the ruler of this world will be cast out”(John 12: 31). Now, as he does not reign internally over the saints, or holds them in his possession, he fights externally against them; persecuting them by temptations having lost his authority inside, he makes wars from outside. Pope Gregory the Great 6- HOW AMAZING IS THE GREATNESS OF GOD! “Indeed these are the mere outskirts of His ways, and how small a whisper we hear of Him! But the thunder of His power who can understand?” (Job 26: 14) Here, ‘Job’ ends his talk, confessing the love of God for man, to whom He reveals just “the outskirts of His ways”; namely, a portion of His wisdom, might, and plan, as much as man can bear or conceive. However great is our knowledge of God’s secrets, it would be counted as the littlest of the little of what He intends to proclaim to us. We hear just a whisper of His words; We still “know in part and prophesy in part” (1 Corinthians 13: 9); We sing together with the apostle Paul, saying: “How unsearchable are His judgments, and His ways past finding out” (Romans 11: 33). While we are still in this world, it is impossible for us to reach to the depths of God’s knowledge and wisdom; “For now we see in a mirror dimly, but then face to face in the coming life” (1 Corinthians 13: 12). Thus the little we now know is however counted like great and awesome thunder, “The thunder of His power, who can understand?”. St. Ambrose believes that man, helpless to conceive the secrets of God, stands in awe before the divine talk, as though before thunder, not able to apprehend its secret. It is very befitting for Christ to prepare for his coming by the power of the heavenly holy books, whose voice to us is a kind of thunder; namely, the heavenly proclamations fill us with awe and natural fear. Finally, in the gospel, we read that two of the brothers of the Lord (His disciples), were called ‘sons of thunder’. And that when the Voice of God the Father uttered the words “I have glorified it, and will glorify it again” (John 12: 28), the Jews said, “It was thunder”. By these words, despite their inability to gain the grace of truth, they involuntarily confessed; and without knowledge, they uttered the secret of the great testimony by God the Father to God the Son. And in the book of ‘Job’, he says: “He who knows when to make the power of thunder” (Job 26: 14 LXX) 1. St. Ambrose Humans see it as much as they die to this world; and, as much as they live for it, they do not see it. And although to us this light appears clearly, not only with more possibility to be seen, but also with more joy, yet, it is still seen as though in a dim mirror (a riddle). While we walk in this world as strangers, even though our souls are in heaven (1 Corinthians 13: 12; 2 Corinthians 5: 7), we can say that we see it by faith and not by sight. At that stage, through cleansing the eyes of our emotions, we will realizes that we have not as yet put our neighbor before ourselves that we truly have not as yet loved him as we loves ourselves2. This vision is kept for us as a reward, about which the apostle John says: “We know that when (the face of God) is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3: 2). We understand the “face of God”, as “His proclamation”, not as we call the part of the body similar to ours3. St. Augustine 1 The Holy Spirit, 2:5: 55. 2On Christian Doctrine 7. 3 City of God 22:29. “Behold, these things are uttered in part about His ways; As while we just hear a little drop of His words, Who dares to listen to the thunder of His greatness1?” (14). About “His ways”, the lord says through His prophet: “My ways are not your ways” (Isaiah 55: 8). That is why, telling about the coming of the Lord, he describes His ways, by which He created us, that differ from those by which He saved us. He reveals to us those things concerning God’s ways in work, as compared to the ultimate judgment, saying: “Behold, these things are uttered on His ways in part”; which he called “a little drop of His words”; As we, by meditating in Him, while we are still in this life, we may be able to recognize His heights and His awe” “Who can listen to the thunder of His greatness?” (14). It is as though he expresses himself, saying: “If we can barely endure the wonders of His humility, How can we dare confront His coming (or the appearance) of His mighty and high majesty? That “thunder of His greatness” is expressed by the Psalmist, saying: “Our Lord shall come, and shall not keep silent; A fire shall devour before Him, And it shall be very tempestuous all around Him” (Psalm 50: 3). Pope Gregory the Great Like we see ourselves through reflection in a mirror, We, as much as possible, may meditate in the Creator through the divine element in us2. St. Clement of Alexandria 1التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2 Stromata 1 :49. AN INSPIRATION FROM THE BOOK OF ‘JOB’ 26 YOUR WORKS, O LORD, TESTIFY TO YOUR GREATNESS AND YOUR LOVE Your works, O Almighty God, the Philanthropic, testifies to You. You have not set this magnificent world to show off Your might, But to embrace every man with the works of Your love. Grant me as Your son, not to be preoccupied with theological issues in a dry spirit. But to seek fellowship with You, when my heart becomes spacious enough to love all men. Grant me not to criticize any one; But to have my depths moan my weakness, and be compassionate on the weakness of my brethren. Let me, through being attached to You, love everybody. Let me, working by You and with Your grace, bear the spirit of humility. Work in me, Let me know no slothfulness, or show no care. Let me know no haughtiness, pride, or self-righteousness. To cry out, together with the apostle Paul: “The sinners, of whom I am the foremost” Grant me the wisdom that comes from above. Not to show off dry talks of philosophy, Nor offer an untimely counsel, Nor despise the one I am talking to. Grant me the spirit of discernment, to walk as is befitting. To deliver the spirit of hope to every tempted soul, To offer Your comforts to every wounded heart, To know how to be firm, with true love, Yet with no slothfulness, Grant me what You did to Your apostle Paul: A flaring zeal, a soul that endures sufferings, together with wisdom and knowledge. For my sake, You created these oceans. Despite their might, and that of the creatures inhabiting them, Tiny grains of sand keep them from overflowing over the land where I dwell, By tiny grains of sand, You have set boundaries around the mighty seas. Your are the Almighty. With authority over the fierce beasts of the seas, With authority over the devil and Sheol, Everything is naked before Your eyes, Why would I fear, as long as You are my loving shepherd? All what I should fear is my slothfulness, and not caring for Your divine care. For my sake, You created the earth and held it fast, Although it seemingly hang on nothing, Yet, it is kept under Your divine care. By Your wisdom, You keep the waters bound in moving clouds, To become rain for our benefit, Grant me to become like a light cloud, moving with love, Let my depths drop rain of Your wisdom to water many. Your love allows for mist to be all around You, Lest, while we are in this body of dust, see you and die. But You promised us to see You face to face, When will that amazing encounter be realized? Like the seas in which all those rivers flow their waters, know their boundaries. That know how to respect their neighbor; namely, the land; Grant the peoples and the nations of the world to respect their neighbors. Grant them to recognize their boundaries. Set out of Your ministers, pillars of spiritual heavenly joy, To testify to Your amazing and awesome works, To preach the salvation that is Yours, As You let your people cross over the Red Sea. And as You crushed Pharaoh together with his army; Bring us over to Your Kingdom; And crush the heads of the dragon in the waters of baptism. On the cross You stretched Your arms, And destroyed the deadly serpent, our ancient enemy. You cast it out of our hearts, O Holy One. Shine with Your light on me. Make me meditate in the exalted works of Your love. Thunder in me, to enjoy Your secrets.
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