A BITTER LAMENTATION After parading his past history of prosperity, and confirming his fear of God and his departure of evil; He soon came back to his present bitter situation, lying on a heap of trash and dust; And to how God’s tempest has carried him over to the land of destruction. ‘Job’ might indeed have supported the oppressed and the needy; But he must have as well, condemned oppressors, who probably crawled in the darkness of the night to enjoy watching him, miserably lying on a heap of trash. That led him now to write such a bitter lamentation. He does not anymore taste the sweet voice of music; But that of mourning and wailing has become his consistent song. 1- People deride ‘Job’ 1 – 8 2- Lowliness of those who despise ‘Job’ 9 – 15 3- Job’s collapse both is both physical and psychological 16 - 31 1- PEOPLE DERIDE ‘JOB’: “But now they mock at me, men younger than I, Whose fathers I disdained to put with the dogs of my flock” (Job 30: 1) Having lived a blameless and an upright life, fearing God, and shunning evil (Job 1; 1), as testified by God Himself, saying: “here is none like him on the earth” (Job 1: 8); He expected in his old age, to keep on serving others through his long experience; But he was shocked, instead, to find out, that he has come to be a laughingstock and an offense to those around him, even to the wicked. He feels as though, all what he has achieved since his youth, and up to his old age, have passed by like vapor with no value. What utterly destroyed him psychologically, as well as physically, socially, and materially, and made him write this bitter lamentation, is that there is nothing whatsoever to warrant what dwelt upon him. By saying “men younger than I”, he does not only mean younger in age, but also less in knowledge, wisdom, experience, social stature, and behavior. In that category, he includes, not only his three friends, but all those who came to him, even from far off places; Not to comfort him or to pray for him, but to despise and to deride him. As dogs in those days were regarded as unclean animals (1 Samuel 17: 43; Proverbs 26: 11); ‘Job’ counted the dogs of his flock, cleaner than the fathers of those who, without cause, mocked and insulted him in his old age; although honoring the old was counted as honoring God Himself. Although the Holy Book commands us to honor the aged; It is also fitting of the aged to take into consideration that the true honor is not only be because of old age, but because of wisdom and maturity. The divine command came saying: “You shall rise before the aged, and defer to the old, and you shall fear your God, I am the Lord” (Leviticus 19: 32); “My child, help your father in his old age, and do not grieve him as long as he lives” (Sirach 3: 14); And, “Do not disdain one who is old, for some of us are also growing old” (Sirach 8: 7). Do not marvel at the bitterness that the righteous ‘Job’ felt, as several of God’s pious men have suffered the same from many. As an example, Paul suffered the bitterness of anguish, that made him almost despair of his life; saying: “We were burdened beyond 2 measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us, in whom we trust that He will still deliver us” (2 Corinthians 1: 8-10). Although Paul expected death, yet that did not happen; as according to the sequence of events, he should have eventually died, Yet God did not allow him to die as yet, in order to teach him a lesson, not to trust in himself, but in God1. St. John Chrysostom If the apostles have suffered, How much more it is fitting for others to suffer as well2. Sepherian, Bishop of Gibalah “What could I gain from the strength of their hands? All their vigor is gone” (Job 30: 2) In bitterness, ‘Job’ looked at those who came to deride him in his old age. In his youth, he used to support, help and serve their like in love. Now, they come to him, although poor, helpless, and without any possibility, yet they count themselves in a position to support him; And they, unfortunately gave him what would break him down, instead of what would help him. Beside their poverty and lack of wisdom, being unable anymore to work, they probably were of no use to him. Some believe that ‘Job’ means here, the young men who mock at him. If their aged fathers did not take a fitting stand to comfort him; their sons should have comforted him with some nice words. If their aged fathers have been cruel against him, and heaped vain accusations over his head; their sons should have stretched their hands to strengthen him in his tribulation. “They are gaunt from want and famine, Fleeing late to the wilderness, desolate and waste” (Job 30: 3) ‘Job’ portrays those who came to him, not to comfort him, but to mock at him, as someone who suffer from poverty and hunger, that left them gaunt, like lifeless dry trees with no leaves nor fruits; as someone without any role in this life; cast away from society because of their slothfulness and non-commitment to any task; who became like fugitives in a wilderness, desolate and waste; And were probably reflecting what came upon them on ‘Job’. That was what hatred did for them, that made them needy, hungry, and desolate; And even brought them over to death, while still living in their bodies. Our life should be love. If life is love, Then death is hatred3. St. Augustine “Who pluck mallow by the bushes, and broom tree roots for their food” (Job 30: 4) “Job’ portrays his adversaries as those who, finding nothing to eat, they resort to ‘mallow’, an acidic plant collected from among the bushes; And subsist on the bitter broom tree roots, also eaten by the poor4. 1 In 2Cor. Hom. 2:3 2 Pauline Commentary from the Greece Church. 3On Ps. 55. 4 Jamieson, Fausset and Brown Commentary. 3 Such people who were once supported and sustained by ‘Job’, have come now to gloat at what dwelt upon him. Pope Gregory the Great, who was greatly impressed by the writings of the fathers of the orient, especially those of the schools of Alexandria and Capaduk, believes that the gaunt poor, who subsist upon the cuticle of the trees rather than their fruits, are those who only care for the literal interpretation of the Holy Book, without enjoying the fruits of the Spirit, that fulfill the soul. “Who suffer devastation and misery, and subsist upon grass and outer cuticle of the trees1” (3-4). The false teachers who usually draw their followers to adopt their same vain valueless teachings; against whom the divine Truth warned us, saying: “If they say to you, ‘look, He is in the desert’, Do not go out” (Matthew 24: 26); They are worthy of despise for their practices and their evil concepts. In the Holy Book, ‘feeding on grass’, refer to those who care for the minor commandments, while disregarding the major ones; About whom the divine Truth says: “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint, anise, and cumin, and have neglected the weightier matters of the law: justice and mercy and faith” (Matthew 23: 23). Those, as well, feed upon the outer cuticle of the trees, as they care in the Holy Books, only for the letter, and disregard the spiritual meaning; Assuming that there is nothing else in God’s words, but superficial things! Possessed by the lust of vain glory, and despite all their shortcomings, they thirst for, and are captivated by dignity, and earthly profits; About whom the apostle Paul says: “Those who are such, do not serve our Lord Jesus Christ, but their own belly” (Romans 16: 18). Pope Gregory the Great Both Jews and the Christians believe that the Holy Book is written by the Holy Spirit; yet we differ in the way we interpret what it contains. Unlike the Jews, we believe that the literal interpretation of the law does not bear its spirit2. If the Lord God is a Spirit, We should listen in a spiritual way to what the Spirit tells us3. The scholar Origen The law is perfect and imperfect at the same time. It is perfect if we understand it spiritually (As it speaks to us about the secret of Christ). But it is also imperfect, in case the thought of people under its guidance does not go forth beyond the letter; as the material of the letter is only half the knowledge4. St. Cyril the Great “They were driven out from among men, they shouted as them as at a thief” (Job 30: 5) The righteous ‘Job’ marvels to see around him, those driven out from among men, counted as unworthy to live in a civilized society, and go to live as fugitives outside the 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2 Contra Celsus 5:60. 3 In Lev. hom. 1:1. 4 Comment on Osee, Pusey I:85, 25ff. 4 cities, and to be shouted at as thieves. Those, instead of reconsidering their faults and shortcomings, came to deride and mock at ‘Job’. “They had to live in the clefts of the valleys. In the caves of the earth and the rocks” (Job 30: 6) `Having been a ruler and a judge, he, together with the elders of the city, used to look into the major cases, like dealing with the dangerous fugitives who were driven out of the cities to live in caves in desolate valleys and mountains, away from the eyes of the law. Now, having heard about ‘Job’ and his miserable condition, and assuming that he became a homeless fugitive like them, homeless, with no one to comfort or receive him, they came to mock at him as the most miserable of them all. Pope Gregory the Great, and others, believe that this kind of people represent those with no place in the city of God, who live in the wilderness, and in the caves of the earth and the rocks; and being in such horrible circumstances, they are not preoccupied with their return to God, as much as with deriding God’s men and saints. Those who chose for themselves to live a life of misery, depression, isolation, and bitterness, are preoccupied, not with enjoying good things, as much as with seeing others suffer evils and tribulations. That is always the work of hatred, that the mind of the envious is preoccupied with the destruction of others, rather than his own edification. Whoever isolates himself from the church of Christ, is as though depriving himself of the spiritual paradise, to live in the midst of a barren wilderness; not able to partake of the of the praise of the church, singing: “Let my beloved come to his garden, and eat its pleasant fruits” (Song 4: 16); “My beloved has gone to his garden, to the bed of spices. To feed his flock in the gardens and to gather lilies” (Song 6: 2). “Let my beloved come to his garden, and eat its pleasant fruits” (Song 4: 16). It is an expression uttered by a soul full of zeal, admirably beyond any marvel. Whom does the bride invite to her banquet of her own fruits? For whom does she prepare the banquet she set from her own resources? It is for the One, “for Him and through Him and to Him are all things” (Romans 11: 36); “Who gives everyone his food in dues season” (Psalm 145: 15); Who opens up His hand, to fill every living being with his goodness; Who is “the bread which come down from heaven” (John 6: 41); Who gives life to the world, and who makes water flood from His own fountain for life. That is the One for whom the bride prepares her banquet -- The garden that produces the living trees, which symbolize us, whose saved spirits refer to the food offered to Him, who said to His disciples: “I have food to eat of which you do not know” (John 4: 32, 34); namely, the consummation of the holy will of God, “Who desires all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2: 4). That salvation is the food prepared for Him; Our free will and our spirit as fruits to God, to pluck from their little branches. The bride, at the beginning enjoyed the apple fruit, “sweet to her taste” (Song 2: 3), then became herself the sweet beautiful fruit, offered to the shepherd to enjoy its taste1. St. Gregory of Nyssa “Among the bushes they bray; under the nettles they huddle together” (Job 30: 7) 1 عظات على نشید الأناشید، عظة 10 ، تعریب: الدكتور جورج نوّار. 5 The righteous ‘Job’ likens his wicked envious enemies who came to deride him, to wild asses that live in the wilderness, huddling together among the nettles, stumbling in the midst of the thorns of hatred and envy, braying with horrible and ugly tunes, seeking their food which is the harm of others. Huddling together with their wild beastly vicious nature, the wicked do things against reason, out of the strangling bitterness of their sins. Counted as Huddling together underneath the nettles, they find joy in producing daring thoughts, that conform with the thorns of sins they carry. Pope Gregory the Great I can liken this sort of spirit to a fat lazy donkey that shares the same yoke with a good horse; being too reluctant to proceed, the lazy donkey, with his heavy weight, hinders the progress of the good horse. So is the envious that, instead of setting himself free of his bad attitude, does his best to keep back those who intend to ascend to heaven, and even tries to make them fall back; Like Satan who, seeing someone in paradise, seeks to get him out of it. Instead of mending his ways, he strives to deprive others of going to heaven; earning for himself a worse kind of hell. St. John Chrysostom The envious would invest from his prayers, what the one planting the sea would expect to harvest. As the flame of fire could not be kept from going upward, So are the prayers of the merciful, that could not be kept from ascending up to heaven. And as water always flow downward, So also the might of anger, if it finds a place in our thoughts. Who acquires envy, would acquire together with it, Satan who brought it forth from the old. St. (Mar) Isaac, the Syrian “They are sons of fools, Yes, sons of vile men; they were scourged from the land” (Job 30: 8) Being connected to ignorance and foolishness, they are counted as sons of fools, instead of being sons of men. And carrying hatred and envy, they are scourged from the land, to become fugitives wandering in the wilderness with no place to settle down. They are referred to, as the sons of fools, not being of their seeds, but because they follow their wrong teachings, and practice their vile life, and base behavior. He goes on saying: “On the land they utterly fail to appear”; as, although they try to achieve something, yet, the are scourged out of the land of the living. Pope Gregory the Great 2- LOWLINESS OF THOSE WHO DESPISE ‘JOB’: “And now I am their taunt-song; Yes I am their byword” (Job 30: 9) The wicked often mock the righteous, and count them as a byword of disgrace. And in order to chasten His people, God sometimes allows for them to become a byword among the nations of the world. “You make us a byword among the nations, A shaking of the head among the peoples” (Psalm 44: 14). “I also made sackcloth my garment; I became a byword to them” (Psalm 69: 11). 6 “They will speak to one another in repentance, and in anguish of spirit they will groan, and say: ‘These are persons whom we once held in derision, and made a byword of reproach” (Wisdom 5: 3). “I will deliver them to trouble into all the kingdoms of the earth, for their harm, to be a reproach and a byword, a taunt and a curse in all places where I shall drive them” (Jeremiah 24: 9). “Let the priest, who minister to the Lord, weep between the porch and the altar; Let them say, ‘Spare Your people, O Lord, , And do not give Your heritage to reproach, That the nations should rule over them. Why should they say among the peoples, ‘Where is their God?” (Joel 2: 17). What hurt him more was to find himself held in derision by those he used to rebuke for the evil they commit. St. John Chrysostom The more the righteous becomes worthy of commendation, the more he would be held in derision from others. Pope Gregory the Great “They abhor me, they keep far from me; they do not hesitate to spit in my face” (Job 30: 10) Here, the righteous ‘Job’ is clearly a symbol of the Lord Christ who says about Himself: “They will mock Him, scourge Him, spit on Him, will kill Him, and the third day He will rise again” (Mark 10: 34); “He will be delivered to the Gentiles, and will be mocked and insulted and spit upon” (Luke 18: 32). The wicked flee away from the holy church, not by their feet, but by the features of their practices; They keep far, not from her place, but by deserting her values, and through pride, they publicly deride her; Spiting in the face of the righteous is done by belittling them, both in their absence, and in their presence. The wicked both mock them publicly, and revile them behind their backs. Yet, the holy church, (like ‘Job’), knows how to hold fast in the midst of suffering, and to live honorably amid the insults. She learned how not to collapse through tribulations, and how not to boast during times of prosperity. Pope Gregory the Great Look at Christ; How He endured from the transgressors! O ignorant man; How dare you spit in His face?! O tongue; How dare you spit?! O earth, How did you endure watching the derision against the Son?! How amazing to see man, like wax, spit in the face of fire? All that happened for the sake of Adam, who, on account of his sin, was worthy to receive spitting. But in the place of the servant, the Master stood to kiss everyone! Adam’s master, with compassion upon his weakness, received disgrace in his place! Because He promised in Isaiah not to hide His face from the shame of spitting! St. (Mar) Jacob El-Serougy 7 “Now that God has loosened His bowstring and afflicted me, They have cast off restraint before me” (Job 30: 11) ‘Job’ says that what occurred could never be by chance, but is definitely allowed by God; although he does not know the cause of His anger against him. And once given the green light, his adversaries came against him like knights riding strong and vicious horses, loosing their reins to charge with all their might. “Now that God has loosened His bowstring and afflicted me” (11). What does he mean by God’s bowstring, but His secret counsel? The Lord loosens the arrow, when He sets forth an ordinance of his secret counsel. When someone is scourged; although we may not know the reason behind it; Yet, when we realize how his life is consequently reformed, the wisdom of the secret counsel of God is revealed to us. The wicked, abusing that divine allowance, and assuming that they are given the green light to break down ‘Job’, loosened their tongues to revile him with no restraint. On the contrary, the children of God, knowing when to speak and when to keep silent, usethe restraint of silence with wisdom and reason. “And He puts on restraint on my mouth” The saints seeing the restraint of silence, put on them, before the cruel hearts of the lost sinners, say by the prophet: “How shall we sing the lord’s song in a foreign land?” (Psalm 137: 4). Paul commanded his disciple to use such a restraint, saying to him: “Reject a divisive man after the first and second admonition” (Titus 3: 10). The saintly teachers, through knowledge from up high, could search the hearts of their opponents; And when they realize that those hearts are forsaken by God, They sadly sigh and keep silent. Does not Solomon put a restraint on the teachers, by saying: “Do not reprove a scoffer, lest he hates you” (Proverbs 9: 8). The holy church that perpetually offers her words with the Spirit of love, would also keep silent for the sake of love, saying: “Set a guard, O Lord, over my mouth; Keep watch over the door of my lips” (Psalm 141: 3). Pope Gregory the Great “On my right hand the rabble rise up, They push away my feet, And they raise against me their ways of destruction” (Job 30: 12) In some versions, it came as: “On my right hand the young people rise up”; and in the version of the Jesuit's it came as: “On my right hand the lowly rise up to make my feet stumble”; and, to “set for me the ways of destruction”. Rising up “on the right hand” refers to pouring vain accusations against man. They rose against ‘Job’ with the violence of youth, set a snare for him, pushed him to fall in it, and then treaded upon him with their feet. So it did not stop at pouring vain accusations, but went so far to violently pushing him to fall, then treading upon him. Pope Gregory the Great believes that rising up against man on the left, refers to the opposition by enemies from the outside; whereas rising up against him on the right, refers to the opposition from the inside, by those who were supposed to be defending him; which is more serious and bitterer. Tribulations come from the left when the church encounters opponents persecuting her from outside the (fold) of religion, who deny Christ. But troubles come from the right, from those who are supposed to be believers in Christ, and yet they oppose His Name. 8 The term “right” may also be used to describe those who are counted as (great): “Then he showed Joshua (Jesus) the High Priest standing before the angel of the Lord, and Satan standing at his right hand to oppose him” (Zechariah 3: 1-2). “They stumble my feet, and press their paths like waves1’ (12). By the feet of the church, he means her far-away or distant members who succumb to earthly practices; and because of their lack of understanding of the exalted issues, they are vulnerable to the faulty teachings of the enemies. The stumbled feet of the weak cannot find the way, as they are either deceived by the promises of the persecutors, are terrified of their threats, or broken down by their tortures; and finally end up deviating from the straightforward way. Pope Gregory the Great “They break up my path, they promote my calamity, They have no helper” (Job 30: 13) In the Catholic version it came as: “They break up my path, they need no help to contribute to my destruction”. The devil and his followers remove the directing signs, to make man lose his way, and his peace during his journey. The righteous ‘Job’, may refer by these words to the evil spirits the hidden enemies; Or the Catholic Church, may refer to her wicked persecutors the manifest enemies; who “break up the path” of the weak souls, by opposing the way of the truth by their deception. Pope Gregory the Great If the deceiver, in his endeavor to destroy humanity, and to lead it astray, removes the signs of the way; The Savior has come and proclaimed: “I am the Way” (John 14: 6); for us to acquire Him, and to walk in Him, to enjoy the Kingdom inside us. This “Way” is good, and leads the good man to the good “Father”; He who “Out of the good treasure of his heart brings forth well”; “The good and faithful servant” (Matthew 7: 14; Luke 6: 45; Matthew 25: 21). But, although this way is narrow, and the majority, whose nature are more carnal, cannot walk on it; Yet, it is not said to be totally (blocked), but rather (narrow) 2. The scholar Origen Now, this “Way” could never be wrong; Namely, It is Jesus Christ, who says: “I am the way, the life, and the truth”, the way that leads to the Father, as He adds: “No one comes to the Father except through me” (John 14: 6) 3. St. Agnatius of Antioch “They come as broad breakers; under the ruinous storm they roll along” (Job 30: 14) Coming on him like broad rock-breakers; however solid he may be, he would not be able to get away from them; they would crush him; they do not just walk toward him, but, like a ruinous storm, they roll along. 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 2 Commentary on John, Book 6:105. 3 Epistle to Eph., 9 9 If the devil comes upon humanity like a rock-breaker to crush it, and to turn it into stones scattered over the way; The chief “Cornerstone” came down to us (Zechariah 4: 7; Ephesians 2: 20), to embrace us together in Him, and to set out of us a heavenly temple, that the enemy cannot touch. St. Augustine1 believes that by calling the Lord Christ, “The Cornerstone”, being the Head of the church; The church would become in turn, the “cornerstone” that embraces the Jews, on the one side, and the Gentiles on the other. “Terrors are turned upon me; they pursued my honor as the wind, and my prosperity has passed like a cloud” (Job 30: 15) In a lamentation on what dwelt upon him, ‘Job’ says that terrors are turned upon him with their full weight; Like by a storm, his honor (his grace) has been taken away; and like a cloud, his prosperity has passed. ‘Job’ marvels, as he always assumed that this could only happen to the wicked, which under calamities, would wither, and lose their prosperity and honor! “Like the wind, my interest was driven away Like the cloud, my well being has passed2” (15). Like the cloud that fly high up, to be swept along by a breath of wind; so would certainly be the temporal goods of the wicked; they may appear in the climax of honor; but, being mortals, their life would soon come rolling down. Pope Gregory the Great 3- JOB’S COLLAPSE, BOTH PHYSICALLY AND PSYCHOLOGICALLY: Having lamented his condition: how God has aimed His arrows against him; how the wicked. Exploiting the situation, violently and mercilessly attacked him in every possible way,; And how calamities came down on him on all sides; Now he reveals the effect of all that on his well being, both physically and psychologically. “Now my soul is poured out within me; Days of affliction have taken hold of me” (Job 30: 16) “Now my soul has dried up within me; Days of affliction have taken hold of me3” (16). If the souls of the elect now, are dried up; Yet, they will later on, turn green in the victorious eternity. Now, the days of sorrow take hold of them; But they will be followed later on by days of joy; As it is written; “Those who fear the Lord will have a happy end” (Sirach 1: 13). Again, it was said about the holy church: “She shall rejoice in time to come” (Proverbs 31: 25). Now is the time of sorrow for the righteous; who have been “severely broken in the place of sorrow, and covered with the deep darkness” (Psalm 44: 19).But the day will come when glory will follow them instead of tears. In “the place of sorrow”, namely, the present life, the righteous would be crushed; But in “the place of joy”, namely, the eternal life He would be lifted up high. 1 Ser on N.T. 39: 4. 2 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 3 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 10 But when he said “My soul has dried up”, he did well by adding, “Within me” As “within us”, even if our souls are truly grieved, Yet in God they will rejoice. Pope Gregory the Great “My bones are pierced in me by night, and my gnawing pains take no rest” (Job 30: 17) Here, as he did in (Job 3: 3). he speaks about the night as though a person. The night plays a serious role in the one in anguish, piercing his bones; and his (veins) with no rest would spread the gnawing pain all over his being. “By violence he seizes my garment; he grasps me by the collar of my coat” (Job 30: 18) ‘Job’, having been a ruler and a judge, with a prominent role and an upper word in society; not only lost his garment of honor; But what is more serious, is that his clothing were completely worn out, because of the boils and soars that came upon him; They turned into tunics of perpetual grief and mourning, stuck on his body as his undergarments. According to the historical interpretation, Job’s garment refers to his body that was worn out by sickness. Pope Gregory the Great “He has cast me into the mire, and I have become like dust and ashes” (Job 30: 19) In the old, common people in the Orient, used to express their severe grief, either by sitting on the dust, or by putting it, while wailing, over their heads. Here, ‘Job’ portrays God as though has cast him into the dust to practice grief in its severest way. And what made his pain worse, is that he saw himself becoming like dust and ashes. Anyway, this lamentation portrays the extent of soul contrition and humility that dwelt upon the righteous ‘Job’; who countrd himself as dust and ashes. The same way Abraham said to God: “Let me take it upon myself to speak to the Lord, I who am but dust and ashes” (Genesis 18: 27); And as it came in Ben-Sirach: “The Lord marshals the host of the height of heaven; but all human beings are dust and ashes” (Sirach 17: 31). That is how man sees the truth of himself as dust and ashes; Yet by Jesus Christ, he has become a new creation in the image of his Creator. ‘Job’ says: “I despised myself, and counted it like dust and ashes” (Job 30: 9 – Vulgate). Interceding with God on behalf of Sodom and Gomorrah, Abraham said: “I am dust and ashes” (Genesis 18: 27). Such humility is always be a feature of the repentant great saints1? St. Augustine O rich man, why do you feel haughty?! Why do you boast the glories of your ancestors? Why do you boast the beauty of your mortal body?! Remember that you are mortal, that “you are dust, and to dust you shall return” (Genesis 3: 19) Bow and take a look at the graves. Can you distinguish between the bones of the poor and those of 1On Ps 147 (146). 11 the rich? Between the bones of the servants and those of the masters? Beware then and stop being boastful, mean, and hard in heart1. St. Basil the Great It was said about St. Anthony, that when he entered into the inner wilderness, the demons gathered and looked at him and said: You little in age and in mind, How dare you come to our domain?! You are the first human to do that! When they started fighting him, he said to them: [O mighty ones, what do you want from me, such a weak and a miserable one? Who do you think I am, to gather together against me?! I am nothing but dirt and dust?! I am too weak to fight the least among you!]. Then he would cast himself on the ground and cry out, saying: O Lord, Help me and strengthen my weakness, Have mercy on me, Do not forsake me, Protect me against those who think of me as something worthy of fighting against!. It so happened that, hearing such prayer, full of humility, the demons became unable to confront him and disappear. The garden of monks “I cry out to You, But you do not answer me: I stand up, but you merely look at me” (Job 30: 20) It often happens that some believers, in the bitterness of their souls, feel that, although God is called, “He, who hear prayers” (Psalm 65: 2). Yet He does not answer their prayers and supplications, God may respond positively to a prayer, but at a time He finds more convenient, like when He responded to Abraham’s prayer, and gave him his son Isaac, yet at His old age; Or He may reject it, on account of His prior knowledge that it is not for the good of the one who seek it. When the saints suffer the pressure of persecution of enemies, and consistently cry out for God’s interference to help them; With His great discretion, and intending to make them more justifiable in their sufferings, He may seem as though He does not hear them; “O my God, I cry in the daytime, but You do not hear!” (Psalm 22: 2). Pope Gregory the Great Do not get discouraged, do not assume that your prayer will return empty! Do not say: I prayed and prayed, with no response; and I may probably will never have2. St. (Mar) Jacob El-Serougy “You have turned cruel to me; with the might of your hand you persecute me” (Job 30: 21) In the bitterness of his soul, ‘Job’ wonders, how could God’s mighty hand be compared to man’s weakness; And how could he endure God’s persecution?! Pope Gregory the Great believes that God, because of His opposition to their demands, may seem hard and cruel toward His saints. “You lift me up on the wind, You make me ride on it, And You toss me about in the roar of the storm” (Job 30: 22). . 1 الأب الیاس كویتر المخلصي: القدیس باسیلیوس الكبیر، منشو ا رت المكتبة البولسیة، بیروت، 1989 ، ص 96 2 الرسالة الثامنة والثلاثون. 12 ‘Job’ probably counts the days of his prosperity as though God has lifted him up high on the wind that became his exalted chariot; but the higher he got, the lower God allowed him to fall, and to lose everything he has got. The glory of this world is indeed vain, and as insecure as sitting on the wind. The higher man flies on them, the more destructive would be his fall! The glory of the present world may look exalted, Yet lacking security; Man, counted as though lifted up high on the wind, would be prone to fall any time! Pope Gregory the Great “For I know that you will bring me to death; and to the house appointed for all living” (Job 30: 23) Men of the Old Testament used to believe that death is the destiny of every man, a bridge leading to the pit, the house of all living, and his home where he should return. But the Lord Christ came and brought over the believers, who died, from Hades to paradise, and as spoil, He snatched them from the hand of the devil, and from the authority of the eternal death. Before the Lord Savior came; After their death, the souls of even the righteous, were brought down to the pit, not to fall into woes, but to lie in comfort; A situation called by the righteous ‘Job’: “the house appointed for all living”. Pope Gregory the Great “Surely He would not stretch out His hand against a heap of ruins, when he cries out for help in his distress” (Job 30: 24) A magnificent view and a position of living faith by the righteous ‘Job’. While God’s hand may seem to him as cruel, and His actions, as though coming from an enemy; here he comes to confess, that the temporal devastation that God allows, is surely intended for eternal edification. Crying out in distress, he is positive that his tribulation is for the sake of his salvation, and is only a temporary collapse. “At any rate, you would never stretch your hand to bring devastation over them; and if they fall down, you will yourself1 come to their rescue”. ‘Job’ believes that when God stretches His hand to strike those who do wrong, it would actually be for their reform, and not for their perdition. Pope Gregory the Great “Have I not wept for him who was in trouble? Has not my soul grieved for the poor?” (Job 30: 25) With a living faith ‘Job’ asks for divine intervention. Not justifying himself, he believes that, as he used to weep for the one in trouble and to grieve for the poor; God would surely pay back his compassion with compassion. It is as though he says to God: [According to Your law; “With the same measure you use, It will be measured back to you” (Matthew 7: 2); I have given compassion to the wounded and the suffering souls, and comfort to the poor; Now, as my own soul moans for its wounds, and is in need of Your divine comfort; Is it not my right to have it from You, O the only Righteous?]. Notice how, while he was actually living in the abundance of riches, he trained himself on thinking of the sufferings and insults of the body! And used to care for the 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 13 tribulations of others. That is what he proclaimed when he said: “For the thing I greatly feared has come upon me, And what I dreaded has happened to me” (Job 30: 25) 1. I wish our mercies are as abundant, I wish we give proofs of our great love for fellow man, whether through our money or our actions. I wish, when we see someone abused or stricken in public, If money is required for his sake, we pay it; Or words are needed to release him, we do not hesitate to say them; As words and even sighs have their reward2. St. John Chrysostom “I used to weep for him who was in trouble, and my soul used to partake of the suffering of the poor3” (25). As far as we are concerned, although we believe that it would be true compassion to partake of the suffering of our fellow man; yet our hands may give more abundantly and more easily than our souls partake of his sorrow! It is fitting for us to know that our giving would be more perfect when, together with partaking of the material needs of the suffering, we bear their feelings within our souls. We should first bear the pains of the one who suffers, then share his sorrows in a practical way. This model of compassion has actually been given to us by the divine Intercessor between God and men – the lord Jesus Christ – who could have given us salvation with no need for Him to die or to bear our wounds. Yet, He demonstrated the depth of His love for us, and the greatness of the virtue of compassion, by taking upon Himself to reach a situation that he did not wish us to go through. This is what is fitting for the holy church to do. Once she sees the tears of repentance of one of her children, she contributes her own tears with his, in a mutual prayer; commiserates with the sorrowful, believing that his wounds are hers; and strives to cleanse the iniquities of the sinners by her own tears. Pope Gregory the Great “But when I looked for good, evil came to me; and when I waited for light, the came darkness” (Job 30: 26) ‘Job’ marvels that, in exchange for his acts of compassion toward his brethren; Instead of the blessings he expected, evil (temptations) poured over his head; Instead of the light he shed on their ways, he was paid back with darkness; and instead of the morning light he hoped to shine on his life, he found himself in pitch darkness. These are the common feelings, even for the men of God occasionally, as they face severe temptations, when they, instead, expect to have an abundance of blessings. Hoping for good, the believers sometimes find evil; and waiting for light, they become overwhelmed with darkness; when, for the sake of the hope for the ultimate reward of the enjoyment of the joy of the angels up in heaven, they are temporarily delivered to the hands of those who persecute them in this lowly world. Pope Gregory the Great 1 The Gospel of St. Matthew homily 33:7. 2 The Gospel of St. Matthew homily 15:14. 3 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 14 “My heart is in turmoil and cannot rest; Days of affliction confront me” (Job 30; 27) This is a portrait of the righteous, or of the suffering church, partaking of the cross of her Christ; the turmoil inside her heart never stops; as she perpetually goes through days of affliction. Yet, she would find comfort when she puts before her eyes the words of the Psalmist, saying: “In the evening weeping dwells, But in the morning, there will be joy” The turmoil in the heart of the holy church is her perpetual endurance of the violence of persecution; “Days of affliction confronts her”; As even in the time of peace, she endures, with a heavy heart, the evil plots of the wicked heretics. Pope Gregory the Great “I got blackened, but not by the sun; I stand up in the assembly and cry out for help” (Job 30: 28) Pope Gregory the Great believes that Job’s talk here, is that of every righteous whose heart is (blackened), but not by the heat of the sun of temptations, as much as by the fire of the holy zeal, and the true wish for the salvation of every soul; The true believer would never have rest before he finds out that all have partaken of his rest in the Lord, and have enjoyed together with him the advance payment of heaven. He would cry out together with the prophet Jeremiah: “My anguish, my anguish! I writhe in pain! Oh, the agony of my heart! My heart pounds within me, I cannot keep silent” (Jeremiah 4: 19). “I go about dressed in mourning black; I stand up in the assembly and cry out1” (28). In spite of his great riches and authority over those around him, Yet this man, as though in a state of continuous mourning, always offered God secret sacrifices of a contrite, and repentant heart “The sacrifices of God are a broken spirit, a broken and a contrite heart” (Psalm 51: 17). As for a saint, who always feels like an alien in this world, Everything, however full of prosperity, without beholding God, he counts as utter poverty. Although seeing everything, the elect still feel sad, because they are deprived of seeing the Creator of everything! Pope Gregory the Great “I am a brother of jackals and a companion of ostriches” (Job 30: 29) Finding no one to support him in his affliction, even among his own family, he counted the wild jackals as his brothers, among whom he lives like a meek lamb; And counted his friends as ostriches that despite their beautiful appearance, they cannot fly like other birds. We should not marvel that we live in a world that cannot discern between the righteous and the wicked; and cannot separate the wheat from the chaff; until the time comes when the real discernment will take place before the great divine Judge. He says that he descended to the level of beasts and birds, and does not any more recognize his true nature; The same way David previously said: “I am like an owl in the desert, and am like a sparrow alone on the housetop” (Psalm 102: 6-7). St. John Chrysostom 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 15 I am a brother of jackals and a companion of ostriches1” (29). The jackals refer to those with evil minds; about whom the prophet also says: “They sniffed at the wind like jackals” (Jeremiah 14: 6), being swallowed by the thought of evil pride. Although the ostrich has two wings, yet it cannot fly; So are those referred to as ostriches, who covet showing off; Although they have the appearance of holiness, yet they lack its actual goodness. That conforms with the words of the righteous ‘Job’ who was a good man, on a high standard of steadfastness and abidance, living among evil people; No perfect man could endure the wickedness of others with such solidity and longsuffering; And yet he humbly testifies that he is far from any abundance of goodness! Whoever does not experience the envy of Cain, would refuse to be Abel! On the threshing floor, you find the wheat underneath the chaff And the beautiful rose with the sweet fragrance growing among the prickly thistles. Three of Noah’s children were together in the ark; Yet only two of them abided to their humility, while the third, arrogantly made fun of his father. Abraham had two sons: One was righteous, and the other persecuted his brother. Isaac had two sons: One was humble, while the other was rejected even before he was born. Jacob had twelve sons; one was unjustly sold by his evil and envious brothers. Twelve disciples were chosen for the holy church, Yet, by one of them they were tempted and persecuted. The righteousness of the righteous mixes with the wickedness of the sinner; like when in a furnace, chaff is added to the gold; the chaff burn out, while the gold get purified. Those who hold fast to their goodness, even among the wicked, are good men indeed. The holy church hears the voice of her divine Groom, saying to her: “Like a lily among thorns, so is my love among the daughters” (Songs 2: 2). And the Lord says to the prophet Ezekiel: “And you, son of man, though briers and thorns are with you, and you dwell among scorpions, do not be afraid of their words or dismayed by their looks” (Ezekiel 2: 6) Peter testifying to the life of the blessed ‘Lot’, says: “(The Lord) delivered the righteous Lot, who was oppressed with the filthy Conduct of the wicked; For the soul of this righteous man, dwelling among them, was tormented from day to day by seeing and hearing their lawless deeds” (2 Peter 2: 7-8). Paul by glorifying the life of his disciples, he strengthens them, saying: “In the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life” (Philippians 2: 15-16). Likewise, through John, the angel of the church of Pergamos bears a like testimony, by the words: “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith” (Revelation 2; 13). Pope Gregory the Great “My skin grows black and falls from me; My bones burn with fever” (Job 30: 30) 1 التزمت بالنصوص الواردة في كتابات البابا غریغوریوس كما هي. 16 As ‘Job’ symbolizes the church, Pope Gregory the Great believes that this refers to the grief of the church on the weak souls whose skin is blackened and burnt by the heat of the sun of affliction; Counting what dwells upon them, being members in the church, as though dwelling upon her. “My skin grows black, and falls from me” (Job 30: 30).The ‘skin’ refers to the weak members of the church, who minister in her for the sake of their own benefit; Whereas the ‘bones’, connecting the whole body together, refer to her strong members. The weak members in the church fall off the steadfastness of faith; either through material seduction or by violent persecution; Then, because after they fall, they in turn persecute her; her skin becomes blackened. “My bones burn with fever”. Paul, the strongest bone in the church, burned up through anxiety on others; as expressed by his words: “Who is weak and I am not weak? Who is not made to stumble, And I do not burn with indignation?” (2 Corinthians 11: 29). So the skin grows black, and the bones burned with fever, because the weak hasten to do evil, while the strong suffer the fire of their zeal. Pope Gregory the Great To whom can we compare Paul, who moans on a daily basis for the sake of every man in this world; for every race, city, and soul1? By what words can we describe the spirit of such a man, whose will was stronger than iron, and harder than steal?! How amazing would be the feeling of a shepherd, who says when one of his irrational sheep falls: I confirm my grief; And when one stumbles, he says: The fire of my sufferings flare?! I wish all those who are entrusted to shepherd a rational herd, would follow this example; and would not be less caring than that shepherd who is consistent along the years on caring for his irrational herd. Concerning the irrational herd, Even if there is some kind of negligence, the harm would not be so significant. Whereas in our case, If a single rational sheep perish or is devoured, the harm would be enormously horrible, and the punishment would be unutterable! What excuse could a shepherd give, for neglecting the sheep for whom the Lord Himself cared, and for whose sake He has shed His precious blood2?! St. John Chrysostom “My harp is turned to mourning and my flute to the voice of those who weep” (Job 30: 31) St. Augustine believes that ‘Job’ here refers to the Holy Spirit who plays on the strings of the human soul, as though on a harp or a flute, to dissolve with love for humanity in the Lord; Man spends his life grieving for the sake of every suffering soul, and weeping together with those who weep. Through the wisdom of God working in man, . 1 في مدیح القدیس بولس، عظة 2 2On Genesis, hom 57. 17 he partakes of the feelings of everyone; and feels an exalted peace while grieving for the sufferings of others. Pope Gregory the Great believes that the believer is like a string in a harp or a guitar; that would produce no sound if stricken too lightly; and would produce a disturbing sound if strike too hard. Man, likewise, should act reasonably in every thing. In monasticism, for example, he should not overdo it, lest he would destroy his vitality; and should not loosen the reign too much, lest he would loose control over his body. We are various strings in the guitar of God; if we work together, we shall produce a joyful symphony that would be well received by God as a sacrifice of praise. By that, the believer would enjoy the heavenly life, as a collective life in the Lord. Every member would individually feel the touch of the hand of God playing on his string; while, at the same time, the same divine hand of God plays on the other strings in a magnificent harmony. It is hard for us to doubt that “Job’, in this phrase, refers to the work of the Holy Spirit. The subject under discussion is the wisdom, and how it comes to men. It does not come through the number of years; But it is the Holy Spirit who (dwells) in the mortals, and the breath of the Almighty that brings it forth … Obviously, he does not mean the spirit of man in the phrase “the Spirit who dwells in the mortals”, He intends to reveal from where men get the wisdom; which is not their own1. St. Augustine “My harp turned to mourning and my flute to the voice of those who weep” (31). Taking into consideration that striking the string of a harp too lightly may not produce a sound; and striking it too hard, may produce a disturbing sound; So it is with the virtue of monasticism; It would be as nothing, if the body is not tamed as much as possible; But it would be wrongly done, by letting the body endure more than he can bear; It is the body lusts that should be eaten up, and not the body itself! Man should control himself by an elaborate system, to keep his body from haughtiness and falling into sin; yet supported enough to practice righteousness. Concerning this, the great preacher Paul, while exhorting us to put to death the deeds of our body members on the earth; he wrote to his beloved disciple ‘Timothy’, saying: “Use a little wine for your stomach’s sake and your frequent infirmities” (1Timothy 5: 23). Pope Gregory the Great 1On the Soul and its Origin. 19. 18 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 30 MY SOUL MOANS IN BITTERNESS I often, looking at my life, I see that it has passed swiftly and without fruit. I wish I could have testified to you more along the years. But with bitterness, I realize that I had no spiritual fruits in my life or my ministry. Who can take the spirit of despair away from me, but Your cross, O Grantor of hope! Let me attach myself to You, To carry me on Your arms; To calm down my soul; You, who rescues the souls from corruption. Many deride me, even in my old age! They reflect what lie in their hearts, of need, hunger, and shame; And pour them on my soul to break it down. But You, being my heavenly bread, my fulfillment, and my glory; When I nail my eyes on You, I rise above the heap of trash, I am suffering from. Those who never tasted the truth, nor got fulfilled with Your grace; Gathered together to mocking at me. The way they have previously come out against You, as though on a thief! And they are doing the same thing against Your church. Do not to let my soul be disturbed. They have forsaken the city of God with all its blessings. And instead of returning to it, they gloat in the sufferings of the men of God. They set forth to the barren wilderness; Depriving themselves of the divine plantation, and of the waters of the Holy Spirit. Thinking of themselves as strong; They have come to ridicule the divine plantations, the amazing vineyard of God. Why does my soul moan because of the derision of the world? When Your love fulfills my soul! When my true comfort is in Your passion, the shame of Your cross, and Your death for my sake?! Who is worthy of partaking of Your glorious shame?! Who is qualified to carry Your cross with You?! In the bitterness of my soul, I see you gave a free hand to those who persecute me! You even seem as though You aim Your arrows against me! Yet, In Your perfect love, You turn my bitterness into sweetness. You turn the afflictions of my opponents into eternal glories! While letting them ridicule me with their tongues, and pouring accusations against me, While letting them practice their injustice with no control; Your eyes, filled with compassion, are nailed on me; You are my salvation and my glory. While falling under sufferings, You transfigure before me, suffering for my sake. I forget my own sufferings by Your vision, joyful to my heart. 19 And my lamentation turns into a joyful heavenly song, and into incessant rejoicing. The deceitful is only preoccupied with leading me astray from the truth. He assumes that he can cut the way before me, to keep me from reaching the Kingdom. How foolish he is; Because You are the Way, that no one can conceal from me. He seeks my perdition, not aware that You are my mighty Savior. The enemy heads toward me like a tempest to destroy me. He assumes he can crush me like a broad stone breaker; He is not aware that You are the Cornerstone by whom I will be brought over to the heavenly temple. No force can crush me, as long as I am in Your hands. My life became like a wind passing by, or like a cloud that would soon disappear. It became as though without goal or taste. It dried up like a tree with no life or fruit. The night became as though digging into my bones; My veins within me know no rest; Sufferings clothe me up, as a robe attached to my body. I am cast off in the midst of mire; And my life has turned into dust and ashes. My life lost every security and safety. My eyes are turned toward the grave, seeing in it the house where every man would ultimately settle down. The light in my life has turned into darkness. I no longer have anyone to console me, nor share my sufferings. I became a brother to the wild jackals, and a companion to the ostriches that cannot fly. I no longer am able to play on the harp of my soul, a song or praise. All my being turned into a harp that only plays perpetual lamentations. Who can comfort me but You? Who can bring me out of my grave, but He who is risen from the dead? Who can lift me up from my dumpster, but the Heavenly One, who through His love, descended to me? Who can give my life a taste, but He who turns bitterness into sweetness? My lamentation will not destroy my soul; But will grant me hope in You, O You who bring joy to the hearts.
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