SELF-SEARCH Having talked about his past days of prosperity, and the terror dwelling now on him; ‘Job’ starts now searching his depths, lest he may probably have committed hidden sins as claimed by his friends! The self-search ‘Job’ conducted was not in the light of the law which was not delivered yet to the prophet Moses; But in the light of the Holy Bible. According to which, he proclaims that he is ready to answer any question that God may ask him. 1- The chastity of Job’s eyes 1 2- Job’s preoccupation with God, his eternal portion 2 3- Iniquity presents the destruction it entails 3 4- God searches the ways of man 4 5- ‘Job’ did not walk with falsehood or hasten to deceit 5 6- Let me be weighed in the Savior’s balance 6 7- Job’s purity inside and outside 7 - 8 8- The seriousness of adultery 9 – 12 9- The right of others to debate 13 –15 10- Job’s care for the fatherless, the widows, and the poor 16 – 23 11- ‘Job’ leaned on God and not on his wealth 24 – 25 12- ‘Job’ did not practice idolatry 26 – 28 13- ‘Job’ never gloated over the misfortune of others 29 – 30 14- Job’s amazing love for his household 31 – 32 15- A public confession 33 16- A baseless agitation by the families against ‘Job’ 34 17- ‘Job’ appeals his case to God 35 – 40 1- THE CHASTITY OF JOB’S EYES: “I have made a covenant with my eyes not to look lustfully to a virgin” (Job 31: 1) In the days preceding the Mosaic law, ‘Job’ by a divine help, could rise up to an exalted biblical level. He, did not only keep himself away from adultery and uncleanness, but went so far to close the door before sin at its beginning; namely; namely, the evil look. He did not allow himself to look lustfully to a virgin; counting this as an inner adultery that could infiltrate into his senses. God granted us the senses to use as is befitting; a holy gift worthy of thanksgiving. By slothfully misusing them, we may open the door before sin to infiltrate gradually into us. Because of this, the fathers of the early church have forbidden the dwelling with virgins, however exalted the people concerned are; not considering them as sources of uncleanness, but for the sake of the purity of the eyes, the mind, and the heart. According to the prophet Jeremiah: “Death has come through our windows, has entered our palaces” (Jeremiah 9: 21); which happens when lust enters through the body senses into the mind. On the other hand, Isaiah speaking about the righteous says: “Who are these who fly like a cloud, And like doves to their roosts?” (Isaiah 60: 8); the righteous, rising above the filth of the earth, are said to fly like clouds. 2 In order to keep the chastity of the thoughts of his heart, ‘Job’ “made a covenant with his eyes”, lest he may unintentionally see what he ought not. Eve would not touch the forbidden tree if she did not care to look at it; according to what is written: “When the woman saw that the tree was good for food, and that it was a delight to the eyes,she took of its fruit and ate” (Genesis 3: 6). Therefore, if Eve, the mother of all living, came to death through her eyes, we, the mortals, should greatly control our looks toward the forbidden things. As said by the prophet: “My eyes bring suffering to my soul” (Lamentation 3: 51); And by our Lord Himself: “You have heard that it was said to those of old, ‘You should not commit adultery’, But I say to you that whoever looks at a woman to lust for her, has already committed adultery with her in his heart” (Matthew 5: 27-28). Pope Gregory the Great Having kept away the cause of adultery, the Lord Christ exhorts us to care only for what concern the heart what then can those who share a dwelling place with virgins, say for themselves? According to this statute, they are actually committing adultery thousands of times every day, by lustfully looking at them. Because of that, the blessed ‘Job’ put this principle in mind from the beginning, to keep himself away from such looks1. St. John Chrysostom “You have heard that it was said to those of old, ‘You should not commit adultery’, But I say to you that whoever looks at a woman to lust for her, has already committed adultery with her in his hear” (Matthew 5: 27-28). The lesser righteousness is not to commit adultery by action; whereas the greater righteousness of the Kingdom of God is not to commit it by intention. The last commandment came to confirm the first one; As the Lord did not come to contradict the law, but to consummate it. We should notice that He did not say ‘Whoever lusts for a woman; but said: “Whoever looks at a woman to lust her”; namely, whoever looks at her with this intention; This look is not just a provocation to the bodily pleasure, but it is an actual execution of it; As, although it may be controlled, Yet, it could be consummated if the circumstances permit. Sin is consummated in three successive stages: Provocation; feeling pleasure; then execution. Provocation happens either through memory, or through one or more of the senses, like seeing, hearing, smelling, tasting, or touching. If this leads to feeling pleasure, it should be controlled. In case we are fasting, seeing food could provoke the lust of taste, and this in turn could result in feeling pleasure, which we should control, if our mind has the authority; otherwise, the sin would be consummated, and would be known to God, even if it is not to men. The way the serpent crawled through Eve, Provocation of the wrong thoughts and images infiltrate into our souls from outside through our carnal senses. In case the spirit gets a hidden feeling by any way other than those five senses, This feeling would be only temporary, and would soon go away. The infiltration of these thoughts and images into the mind is as crafty as the serpent. 1 The Gospel of St. Matthew homily 17:2. 3 The three stages of sin are similar to the fall of man mentioned in the Book of Genesis. The provocation comes from outside through the senses, like it did through the serpent; Feeling pleasure by the sin takes place in the carnal lust, like it did in Eve; Whereas its execution happens in the mind, as it did in Adam. Because of the sin, man was driven out of paradise; namely, of the greater Light of Righteousness, out to death. Who presents the pleasure of sin to man, does not compel him to receive it. Man should not descend from his exalted level created by God, in which the mind has the upper authority, down to the lesser level of irrational animals. He is not compelled to receive the pleasure of sin; Otherwise, he would be punished by the just law of God; on account of the fact that he erred by his own will. However, before the sin turns into a habit, It may start in a simple way that may seem not to warrant much care! However, submission to it would be very serious, on account that it is forbidden by the law of God, and whoever surrenders to it commits evil in his heart. After executing it, man may assume that he has already fulfilled his desire, and the matter is done with; Yet, once what has provoked it in the first place, comes again, the pleasure would happen in a way more intense than before; and would turn into a habit difficult to overcome. Yet, If man is faithful to his soul, and is ready for the spiritual war, He would be healed from the habit, by the help of His Christ, the Leader of the spiritual battle; By that man submits to Christ, and woman to man (1 Corinthians 11: 3; Ephesians 5: 23); according to the natural order1. St. Augustine 1- JOB’S PREOCCUPATION WITH GOD, HIS ETERNAL PORTION: “For what is the allotment of God from above, and the portion from the Almighty on high? (Job 31: 2) What is the allotment of God, or the high heavenly portion of the soul, but to sing: “’The Lord is my portion’, says my soul” (Lamentation 3: 24). Whoever enjoys the fellowship with the lord, and counts Him as his eternal portion, would never allow his depths to find pleasure in the earthly things, and the carnal lusts. Many fathers believe that virtues are various and interwoven aspects of one fact, which is the enjoyment of the fellowship with God. Here, Pope Gregory the Great, connecting between the two verses (Job 31: 1 & 2), says: [Whoever puts in his heart to live pure and chaste, and does not allow for an evil look, would enjoy God’s support to practice humility; and his depths would exalt to seek God Himself as his portion. Virtues support one another; by which the beauty them together is revealed as a heavenly pearl of various sides]. It is as though he clearly says: If I defile my mind by evil thoughts, I would not be able to become an heir of Him who has created purity. Nothing would have any benefit, unless it is justified in the eyes of the hidden Judge, by testimony to purity. All virtues lift themselves up in the eyes of the Creator by their mutual help; Namely, Any virtue 1 Sermon on the Mount, Book 1, ch 12 (33-34). 4 without the other, would either become altogether as good as nothing, or would be the least of all virtues; Virtues are supported through forming an alliance: If humility forsakes chastity; Or chastity forsakes humility, before the Creator of both, What would be the benefit of the haughty chastity, Or of the defiled humility, for us? Pope Gregory the Great The scholar Origen believes that virtues as a whole, in their essence, are acquiring the Lord Christ Himself; when man becomes one with Christ; He will be the virtue that fills him1; He is the Justice, the Wisdom, and the Truth. A believer, who practices the virtue, would partake of the divine nature2, namely, of the features of Christ, as much as he endures. To acquire Christ is to acquire the Word, the Wisdom, the Justice, the Truth, and the whole Might of God; As Christ is all that3. The scholar Origen 3- INIQUITY PRESENTS THE DESTRUCTION IT ENTAILS: “Is not destruction for the wicked and disaster for the workers of iniquity?” (Job 31: 3) In the Jesuit's version it came as: “Is not calamity for the oppressor and disaster for the worker of iniquity?” If chastity for the believer demonstrated in being particular not to let an evil look infiltrate into him motivates him to long for the heavenly reward, to have the Lord as his portion; On the negative side, What would wickedness or uncleanness adultery in particular presents, except eternal destruction? Through practical experience, we taste what the prophet Isaiah says: “’There is no peace for the wicked’, says the Lord”. Sin takes from what it entails; namely, corruption, bitterness, and destruction, and gives them to him who acquires it; It presents to him, what he has chosen for himself. By insisting on his wickedness, the wicked separates himself by himself from the holy church, deprives himself of the blessings of the Lord to her, and from her eternal portion in the glory. Let the sinners now; fulfill the desires of their pleasures; as on the ultimate Day of Judgment, they will feel that, in their evil life, they were actually in love with death. Now, the righteous man is scourged and corrected by the rod of chastisement, in preparation to get the inheritance of the Father; As for the oppressor, Let him chase his pleasures; Let him get fulfilled of the temporary goods, as much as being deprived of the eternal ones. Chasing the death for which he is qualified, and enjoying pleasures with no control; he would be, the way calves, destined for slaughtering, are left for sometime to roam freely on pasture. Let the righteous weigh well the evil things that await the wicked; let him not envy him for his passing-by happiness. Is not disaster, (or the ‘Anathema’ of the Jews), for the workers of iniquity?! When they find themselves denied of the heritage of the firm Judge?! 1 Fragmenta in Ioanem. 9. 2 Cf. H. Crouzel: Theologie de l’image de Dieu chez Origen, Pains, 1956, p. 239f.. 3 Comm. on John 32:19; R. Cadiou: Origen, Herder, 1944, p. 131-2. 5 Pope Gregory the Great Things of grace are accompanied by joy, peace, love, and truth Whereas those of sin are accompanied by disturbance, and not by love, nor joy toward God1. St. Maccari the Great What is sin according to the scholar Origen2? 1- As Christ is our virtue, Lacking His company, and the union with the Father, is a sin. 2- Virtue is the restoration of the original nature of the soul, as the image of the Logos; whereas sin is lacking this image. 3- Virtue refers the soul to God, as one of His children; whereas sin refers it to Satan. The soul that rejects its heavenly Father and Groom becomes deserted like Jerusalem; and would become an easy prey for her enemies. 4-GOD SEARCHES THE WAYS OF MEN: “Does He not see my ways, and count all my steps?” (Job 31: 4) In searching himself, ‘Job’ proclaims that he talks according to the testimony of God Himself, who knows his behavior, life, thoughts, emotions, and all his intentions. All the ways of man are revealed to God, the hidden ways and the manifest; Being the One who searches the heart and mind. Searching his own depths, man should take into consideration that God searches his ways, not to pick up his faults, but rather to sanctify him completely. God’s care, even for our intentions and hidden thoughts, are touches of an exalted divine love; He desire to set, even out of our depths, a living icon of heaven. What He calls ‘ways’ (4), are the (ways of our doings); According to Jeremiah: “Amend your ways and your doings” (Jeremiah 7:3). The Truth calls on us to “come” to Him, saying: “Come to me, all you who labor and are heavy laden” (Matthew 11: 28). The Lord commands us to “come” to Him, not by the steps of the body, but by the advance of the heart The human works or (doings) are counted by the Lord as actual ‘steps’. The prophet Jeremiah demonstrates the particularity of the Lord in searching, in his saying: “The great and mighty God, whose name is the Lord of Hosts, You are great in counsel and mighty in work, for Your eyes are open to all the ways of the sons of men, to give everyone according to his ways and according to the fruit of his doings” (Jeremiah 32: 18-19). Commending the angel (the Bishop or Priest) of the church of Paramus on some issues, and rebuking him on others, the Lord says: “I know your work, 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). And then adds: “But I have a few things against you, because you have there, those who hold the doctrine of Balaam” (Revelation 2: 14). And to the angel of the church in Thyatira, He says: “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. Nevertheless I have few things against you, because you allow that woman Jezebel, who calls herself a . 1 عظة 3:7 2 The author: Origen, chapter 15 “The Spiritual Life.” 6 prophetess, to teach and beguile My servants to commit immorality and to eat things sacrificed to idols” (Revelation2: 19-20). Notice how the Lord, together with counting their good points, He did not let them go without punishment on their evil ones, which need to be cut off. That is because He searches the ways of everybody and, accordingly, brings them into account. The saints, seeing how elaborately the Higher Judge searches their life, they themselves elaborately search the deepest depths of their minds and hearts, lest they would probably bear any wrong thought. Pope Gregory the Great 5- ‘JOB’ DID NOT WALK WITH FALSEHOOD OR HASTEN TO DECEIT: “If I have walked with falsehood, Or if my foot has hastened to deceit …” (Job 31: 5) After talking about how particular he is to sanctify his looks, lest he may lose the eternal heritage; he talks here about sanctifying his tongue, to keep it from uttering any word of lies, or hastening to deceit, namely, uttering what is contrary to what is actually in his heart. God, being the ‘Truth’, Simple and with neither deceit nor twisting; he who is keen on enjoying the fellowship with the ‘Truth’, should have no place in him for the devil, which is called “a liar, and the father of it” (John 8: 44); and: “a deceiver” (2 John 7). We should all be greatly cautious, lest we may be robbed by lies; The liar would never unite with God; he is rather a stranger to God. According to the Holy Book, the liar relates to Satan, who is called: “A liar and the father of it” (John 8: 44). While God is the “Truth’; saying Himself: “I am the Way, the Truth, and the Way” (John 14: 6). Do you see then, how we could be strangers to God by lies, and by whom we unite through lies! Therefore, If we truly wish to be saved, we are committed to love the truth with all our might and zeal; and guard ourselves against lying, lest it would separate us from the ‘Truth’ and the ‘Life’1, namely from the Lord. Father Dorotheos Men use lies, not as something that befit them, but foreign to them2. I wish no one deceives his neighbor; according to the words of the Psalmist: “With flattering lips and a double heart they speak” (Psalm 12: 2). As nothing would bring forth animosity more than deceit and guile3. St. John Chrysostom 6- LET ME BE WEIGHED IN THE SAVIOR’S BALANCE: “Let me be weighed in a just balance, that God may know my integrity” (Job 31: 6) 1 Philokalia, Book 1. 2Hom 54. PG 59:319. 3 Ibid. 7 Pope Gregory the Great believes that the ‘Balance’ here, is the Intermediary between God and men; As in the balance of His love, all our worthiness are weighed; even though we recognize in ourselves the weaknesses of our life. We are weighed in His balances, so as to follow the example of His life; As according to the apostle Peter: “Because Christ also suffered for us, leaving us an example, that you should follow His steps: ‘He who committed no sin, Nor was guile found in His mouth’, who, when He was reviled, did not revile in return; when He suffered, He did not threaten” (1 Peter 2: 21-23). And according to the apostle Paul: “Let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame”(Hebrew 12: 1-2) Although all mankind, in the balances, are indeed upward; and no one is justified before God -- the all-Holiness; Yet, being weighed by the balance of the ‘Truth’, namely, our Lord and Savior Jesus Christ; He cover us up in Himself, We bear His righteousness, By Him we are justified before the Father, and are counted the subject of His pleasure; As “Of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness and sanctification and redemption” (1 Corinthians 1: 30). God did not just make us wise, righteous, and saints in Christ; He, above all that, gave us Christ for the sake of our salvation1. St. John Chrysostom If Christ is the ‘Way’ of the righteous, Satan, on the other hand is the way of the wicked. St. Jerome 7- JOB’S PURITY INSIDE AND OUTSIDE: “If my step has turned from the way, or my heart walked after my eyes, Or if any spot adheres to my hand…” (Job 31: 7) The righteous ‘Job’ believes that man’s life should not be separated into an inner life and an outer one. Man’s life is one, in which all what inside and what is outside react together. There is no separation between looking by the eye and the inner insight; Nor between what lie inside the heart and the manifest behavior. It is therefore befitting for the believer to be holy inside and outside; in his thought, senses, heart, words, and behavior. ‘Job’ has been apprehensive of sins; both concerning his practical behavior; Lest, through the look of the eye that may lead his heart astray, his step would turn away from the way of the truth; Or, that through the practice of oppression, “a spot adheres to his hand”. Notice how ‘Job’, by keeping the inner activity, he moves on to training his outer members. In case the heart covets something unbefitting, the eye, through teaching and instruction, should learn how to stop looking at it. Let us then go deep into our consciences through these points, to compare the exaltation of that righteous man, to the lawlessness into which we have plunged. In case it so happened that ‘Job’ imagines something not proper, he, by the sword of the holy zeal, hastened to cut it off and 1Homilies on Corinthians, 5: 4. 8 to bring it to death while still in the depths of his heart; He never allowed that imagination to transform into action Sin would not transform into action, if it is brought to death inside its place of birth. Pope Gregory the Great “Then let me sow and another eat; Yes, let my harvest be rooted out” (Job 31: 8) ‘Job’ proclaims his commitment to walk in all things by the spirit of truth; lest he would lose the divine blessing; would sow and not reap, but another would reap and enjoy what he has sown; and would have no fruit in his life, nor in his seed, “his harvest is rooted out” (8). According to the Holy Scripture, the preaching of the words of life is called: “sowing”. The prophet says: “Blessed are you who sow beside all waters” (Isaiah 32: 20). Preachers of the holy church are seen sowing beside all waters, presenting the words of life, like wheat of the heavenly bread, to all peoples in the far reaches of the world. The ‘Truth’ says: “My food is to do the will of Him who sent me” (John 4: 34). It is as though ‘Job’ clearly says: ‘If I do not practice what I utter with my tongue, “Then, let me sow and another eat” (8)’. The preacher, whose actions are different from his words, will sow and walk hungry, while another eats what he has sown. He would not feed on his own harvest, if his wrong behavior does not conform to the uprightness of his words. And as his disciples, hearing him, and seeing that he does not act according to his good words, would consequently perish, he did well by adding: “Let my harvest be rooted out”.(8). Pope Gregory the Great 8- THE SERIOUSNESS OF ADULTERY: “If my heart has been enticed by a woman, Or if I have lurked at my neighbor’s door“(Job 31: 9) After talking about keeping away from the evil look, the evil tongue, the deceit, and about the avoidance of the wicked way, the corruption of the heart, and the practice of oppression; He talks in more detail about keeping away from being enticed by the woman of another, or falling into sin with her; as it is a serious crime, because, on one aspect, it corrupts the purity of man, and on another, it is counted as a violation against the rights of the neighbor, and a defilement of his bed. Pope Gregory the Great believes that ‘fornication’ is different from ‘adultery’ (1 Corinthians 6: 9). And that Job’s heart was not enticed to fornication with a woman; and he has not lurked at his neighbor’s door to commit adultery with his wife. ‘Job’ believes that defilement by fornication or adultery is not just a sin, but is a crime; as, besides being a consuming fire that destroys man’s life, and lets his harvest be rooted out; According to the law, it would bring man under judgment, to be condemned to death. Satan provokes carnal lust against monks, he strives to make them forsake their vows, by sowing in their souls the belief that their monasticism is of no avail. 9 In order to defile their soul, he paves the way through making them say or listen to some evil talks, until the (evil) practice seems as though practically performed before their eyes1. Father Oghris the monk Could he be counted, as though he did not actually commit the sin of adultery in his heart, if the woman concerned happened to be pure, and refused to go along with him?! Or if the adulteress he sought happened to be away from home2?! St. Augustine A brother once came to ask Aba Matois: Is backbiting (distorting the reputation of someone) to be counted as worse than adultery? To this the elder man answered saying: ‘No, adultery is worse’. And explained by saying: Although backbiting is detestable, yet it could be eventually be corrected by blaming oneself and apologizing to the one concerned; whereas adultery is a sure death for the body. The Garden of the monks When night approaches, be alert that you are not drawn to carnal lust. Be consistent on praying, until it goes away. And If again it comes to attack you while sitting, Get up and pray In case Satan tempts you a thousand times, pray a thousand times, together with persistent matanias (worshipping); God will surely drive Satan away from you3. Pope Theophilus When Aba Isaiah was asked: ‘Why is adultery so persistent on pressing and harming man? He answered: [Because Satan knows that adultery bares us of the Holy Spirit, according to the words of the Lord: “My Spirit shall not abide in man forever, for he is mortal” (Genesis 6: 3 – Septuagint Version). Aba Isaiah “Then let my wife grind for another, and let others bow down over her” (Job 31: 10) Whoever forces himself on the bed of another, would fall into the humiliation of poverty; his wife would be taken away to work as a maidservant in the houses of others; there to practice hard work, and to be at the mercy of her master to perform with her carnal relationships whenever he desires. What a horrible portrait of the sin of adultery that would deprive man of his freedom, honor, and the purity of his wife, and may even bring him over into the humiliation of slavery. “For that would be wickedness; Yes, it would be iniquity worthy of judgment” (Job 31: 11) According to the divine law, whoever violates his neighbor’s wife is worthy of death (Genesis 38: 24). “For that would be a fire that consumes to destruction, and would burn to the root all my harvest” (Job 31: 12) . عن "الأفكار الثمانیة"، 2 Anatolius 1 إلى أناتولیس 2 Continence, 4. 3 رسالة إلى الرهبان. 10 “Job” likens adultery to a fire that consumes all what the adulterer has, would burn to the root all the fruit of his labor and strife, and would even destroy his soul to perdition. The apostle John distinguishes between two kinds of sin, saying: “There is a sin leading to death, I do not say (we) should pray about that. All unrighteousness is sin, and there is sin not leading to death” (1 John 5: 16, 17). By the sin not leading to death, he probably means the involuntary human weakness, probably out of ignorance; Whereas the sin that leads to death refers to committing sin, with knowledge, arrogance and persistence on not repenting. Such a sin is a fire that destroys the one who commits it. Describing the candidate for the grace of priesthood, the great preacher Paul did not say that he has to be without ‘sin’, but should be “blameless” (See Titus 1: 6); namely, has not committed a ‘crime’. And the apostle John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1; 8). With this discernment between sin and crime, we can say that, while the ordinary sin would defile the soul; a crime would bring it to death. That is why ‘Job’ says that the crime of adultery is “a fire that consumes to destruction” (12). Pope Gregory the great If the man of lust is aware of the impact of his crime on his poor victim, he would probably not do it; if not out of the fear of God, it would be out of natural compassion; He most probably knows, Yet not the way the one who falls victim to oppression knows it. St. John Chrysostom 9- THE RIGHT OF OTHERS TO DEBATE: “If I have despised the cause of my manservant or my maidservant” (Job 31: 13) With an amazing humility, the righteous ‘Job’, having lived before the Mosaic law, gave his manservant and maidservant, not only their human rights, that were disregarded by the world at that time; But he even gave them the right to debate with him, and to defend themselves, even if comes to putting him in the position of a defendant. Brethren, We should all be compassionate toward our servants, following the example of the righteous ‘Job’; As all humanity is of only one nature; “For we are all one in Christ Jesus” (Galatians 3: 28)1. St. Agnatius of Antioch ‘Job’ was a righteous man who practiced all human virtues; not refraining from one iniquity and doing another. We should weigh everything uprightly; the gold the same way as the lead. That was how the righteous ‘Job’ behaved, not only in matters concerning wealth, but with no exception in all aspects of life, as is clear from his words, saying: “If I have despised the cause of my manservant or my maidservant; Did not He who made me in the womb, make them?” (Job 31: 13, 15)2. St. John Chrysostom 1 Epistle to Philadelphians. 2On Ps. 4. 11 He who does not refrain from being judged the same way like his manservant and maidservant, demonstrates that he is not swallowed by pride. You can see how, while he was amazingly exalted among the rulers, he was ready to be debated by his servants. In the assembly of rulers, he observes his position as a ruler; While in dealing with his servants; because he puts before his eyes that he is a creature like them; a servant under one God, the true Master; he did not feel haughty over them. Pope Gregory the Great “What then shall I do when God rises up? When He makes enquiry, how shall I answer Him?” (Job 31: 14) At that time, there was no written law nor statutes that protect the rights of manservant, and maidservant; Yet, Job’s faith in God, the Just Judge who does not look at the appearances, made him honor everyone, even his own servant. He who thinks about the coming judgment, and observes the eternal Lord with a trembling heart, is committed to reign his temporary authority over those under him. He would do well to become convinced that, in no way, he could ever be above others in this life; for the sake of the account he will one day present to Him, who has an authority with no limit! As he knows those who are under him, he should know as well, the Lord, under whom he is. And once he recognizes the true Lord, every haughty feeling of authority in him would be brought to death. That was exactly how the righteous ‘Job’ felt; fearing the eternal One, who is above all, he practiced his temporary authority, as equal to those under him. Pope Gregory the Great God will hear the one who seeks Him with a contrite heart; that cares to stand before him blameless; who evaluates himself like any lowly outcast; and he who is keen on bringing pleasure to the Lord his God. As, even if he can perform wonders, heal infirmities, and possess indefinite knowledge; As long as he has fallen in sin, he cannot afford to disregard it; and would be required to repent it. And in case he sees someone who committed all sins, judged and despised him, his repentance would have no benefit, because he has cast from himself and judged a member of Christ, and did not leave the judgment to the Almighty Judge. Bishop Isaiah “Did not He who made me in the womb make them? Did not the same one fashion us in the womb?” (Job 31: 15) Those that bear authority should humbly bear in mind that all humans have been created equal; Because of a secret ordinance of diversity that was added to our nature, while uprightly controlled through the ordinances of God; some became above others, and submitted to others. However, the saints, remembering well that our forefathers did not live like kings, as much as like common shepherds of flocks of sheep, do not consider their own authority, but the equality of nature. Having by nature the authority over irrational animals, and not over men, man has been told that he would be feared by the wild beasts, and not by men. Now, if you seek to be feared by those who are equal to you, You would be swallowed by pride against nature… 12 That is why, Peter, the Shepherd of the church, seeing Cornelius falling down at his feet in reverence; and considering this to be more than what he deserves, he hastened to draw the attention of the Gentile Centurion to the natural equality of creation, and said to him: “Stand up; I myself am also a man” (Acts 10: 26). The same thing happened when John, the Evangelist fell at the feet of the angel, The later hastened to confess that he is also a creature, saying to John: “See that you do not do that; I am your fellow servant, and of your brethren who have the testimony of Jesus” (Revelation 19:10). Pope Gregory the Great If we are masters, It is befitting of us not to treat our servant with cruelty, but with compassion1. In that, we should follow the example of the apostle Paul who was not ashamed to call a slave, a son and a beloved brother; And if our Lord Christ, Himself, honored us, His servants, by calling us brothers, friends, co-workers, and co-heirs, we should listen and tremble2! St. John Chrysostom 10- JOB’S CARE FOR THE FATHERLESS, THE WIDOWS, AND THE POOR: “If I have kept the poor from their desire, Or caused the eyes of the widow to fail” (Job 31: 16) ‘Job’ believed in Him, who created all humans in their mothers’ wombs, the same way, and with no class discrimination God allowed for the righteous ‘Job’ to enter into such a severe affliction, and allowed him to admonish Him publicly with such affection, to let all generations know, that there were righteous men, even before the law, who exalted in the living faith through the natural law, far above those who lived under the Mosaic law, and even above those who lived at the time of grace. ‘job’ lived free, not enslaved to the practice of oppression or cruelty; who coveted, and hastened to give the poor all their needs, whatever the cost might be; and did not let a widow supplicate by her tears. “I have not deprived the poor of all what they desire; or caused the eyes of the widow to beg for anything” (16). Notice how he avoided haughtiness; how he turned himself into a public haven, and a mutual resort to everyone in anguish. By saying: “All what they desire”, does not mean to say ‘yes’ to one desire, and ‘no’ to another; but gives everyone without discrimination, and disregarding the risk or the cost. Notice also, how he used to help those from whom he does not expect any return: the fatherless, the widows, and the poor; He was not preoccupied with boasting, nor with glory, but gave for the sake of God. St. John Chrysostom By these words, this saintly man shows how he, not only fulfills the needs of the poor, but also gives what they desire; And by adding: “Or cause the eyes of the widow to 1 Constitution of the holy Apostles 8: 32 2 Chrysostom: Homilies on Philemon. 13 beg for anything”, he acted according to the Scripture: “Do not say to your neighbor, ‘Go and come back, and tomorrow I will give it” (Proverbs 3: 28). Pope Gregory the Great “Or eaten my morsel by myself, so that the fatherless may not eat of it” (Job 31: 17) His compassion went so far, not to eat alone by himself, or just together with his wife and children, but to search for a fatherless to partake of his every meal. It was the custom of people in the Orient in the old days, particularly in the desert communities, at meal time, to let someone climb on a high place, and loudly call passersby to come to share the household their food. “For from my youth I reared the orphan like a father, and from my mother’s womb, I guided the widow” (Job 31: 18) What he enjoyed of care even for the servants, was not according to a certain statute or law, but was something divine deep in his heart, granted to him by God while he was still in his mother’s womb. From his early youth, when he was still not committed to family rules, he used to treat the servants as his equals. “From my youth that compassion grew with me, And from my mother’s womb it was born with me”. Notice how he does not refer that exalted compassion to himself, but praises his Creator, who gave it to him as a gift from his mother’s womb. Pope Gregory the Great “If I have seen anyone perish for lack of clothing or any poor man without covering” (Job 31: 19) “If his heart has not blessed me and if he was not warmed with the fleece of my sheep” (Job 31: 20) He did not stop at giving food to the poor, but whenever he saw someone suffering for lack of clothing or cover, he did not wait for him to ask, but counted it as a blessing to present him with clothing made of the fleece of his own sheep. He combined the two virtues of humility and compassion, that should go together, and support one Revealing humility by not despising the poor; And revealing compassion by clothing him. The apostle James strongly says: “If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled’, but you did not give them the things which are needed for the body, what does it profit?” (James 2: 15, 16). That is also what the apostle John commands, saying: “My children, let us not love in word, nor in tongue, but in deed and in truth”(1 John 3: 18). As the compassionate love, should always be revealed by the proper words, and at the same time by the actual ministry of giving. The apostle Paul says: “… that now at this time your abundance may supply their lack, that their abundance also may supply your lack” (2 Corinthians 8: 14). This means that those we see now lacking, we may see them some day prosperous; and we who are now prosperous, In case we are slothful to give, may one day become lacking! He who is now lacks clothing, is actually in less need than him who lacks humility. When we see our fellow creatures lacking outer things; Let us consider our lack 14 of greater inner things; Let us see by a keen eye, how we, ourselves are in greater inner need. By this our hearts would not be puffed up over the poor. Pope Gregory the Great “If I have raised my hand against the fatherless, knowing I have influence at the gate…” (Job 31: 21) Job did not take advantage of his position as governor and judge; his hand shall be increased injustice against orphans. By that he confirms that he would never abuse his exalted position at the gate to raise his hand against the fatherless. It was the custom at that time for the elders to hold judicial sessions at the gates of the city to solve controversies between the people; Hence God says by the prophet: “Establish justice in the gate” (Amos 5: 15). Pope Gregory the Great “Then let my arm fall from my shoulder; Let my arm be torn from the socket” (Job 31: 22) If the arm refers to work, he who intends to work by himself, disregarding his unity with his brethren, would deserve to have his arm fall from his shoulder; and would not be able to perform what befits him as a living member in the body of Christ. Our holy dealings would never be realized without our union together as a holy church; And, at the same time, through our personal relationship with God. As the body works are realized by the shoulder and arm, ‘Job’ would have his arm fall from his shoulder, and broken to pieces, if he fails to practice the good things he utters by his mouth. Pope Gregory the Great “For the destruction of God is a terror to me; And because of His magnificence I could not endure” (Job 31: 32) After speaking about his own exalted compassion toward all those deprived, and his appreciation of the socially despised, even the servants; Feeling terror to see that God’s hand has become heavy on him, He raises his eyes in reverence toward God, marveling why would He allow such severe temptations to come over him! 11- ‘JOB’ LEANED ON GOD, AND NOT ON HIS WEALTH: “If I have made gold my trust, or said to fine gold, ‘You are my confidence’…” (Job 31: 24) If he leaned upon his wealth and possessions, It would warrant taking everything away from him; But, as he concentrated all his senses, feelings, and intentions upon the Creator rather than upon the creation, why were those blessings taken away?! It often happens that man puts his hope on the creation rather than on the Creator; like the foolish rich man who said to himself: “Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry” (Luke 12: 19); to be rebuked by a voice coming from above, saying: “You fool, this night your soul will be required of you; then whose will those things be which you have provided?” (Luke 12: 20) Why would we forsake God who is forever, and get attached to things which are passing by?! Pope Gregory the Great 15 “If I have rejoiced because my wealth was great and because my hand had gained much …” (Job 31: 25) St. John Chrysostom believes that the conquest that the righteous ‘Job’ has realized in his temptation, was the fruit of practical spiritual training that he lived through by the divine grace, even before those temptations came upon him, including his despise of all the earthly and temporal riches. If the righteous ‘Job’ has not trained himself well before entering into those struggles, he would not be shining with such splendor! He would hasten to utter improper words, on hearing of his children perdition, of the destruction of all his possessions; and unseeing himself overridden by such painful infirmities, and overwhelmed by the positions taken by his wife, his friends, and by the scorn of his own servants. If you wish to watch how he walks along the spiritual path, listen to how he despised his wealth, saying: “If I have rejoiced because my wealth was great; and because my hand gained much gold; and if I leaned upon what I got of precious stones” ( LXX 31; 24, 25). That is why he was not much perplexed when he lost all those things, because he did not covet them in the first place1. Although ‘Job’ was rich, yet he did not serve the ‘mammon devil’, But, instead, he reigned, and had authority over his wealth; He was a master, and not a servant; He considered himself like a steward over the possessions of others, that he has no right to spend around; But rather to give it to the needy. That is why, as much as he did not rejoice in his great wealth, he did not grieve when he lost it2. St. John Chrysostom The saints, in this miserable journey they go through, long for the revelation of their Creator in which, although they cannot meditate now, Yet they count all the riches they may gain in this life as ‘poverty’ Nothing outside God would fulfill their mind, which actually seeks only God. Such people, because they actually count all those abundant riches as a burden on them while hastening on their journey toward Their ultimate home, they are keen on sharing what they have with their needy brethren. The elect would never rejoice in the abundant temporal riches, because, for the sake of the heavenly heritage, they despise, forsake, and give away what they possess in their hands. Pope Gregory the Great 12- ‘JOB’ DID NOT PRACTICE IDOLATRY: “If I have observed the sun when it shines or the moon moving in brightness …” (Job 31: 26) As he did not lean upon his wealth, but rather upon its Grantor, The sun and the moon, with their beauty and splendor did not occupy a place in his heart, as he was lighted by God the Creator of the sun and the moon, the true eternal Light. 1 The Gospel of St. Matthew homily 33:7. 2 The Gospel of St. Matthew homily 21:2. 16 In Job’s days, the sun and the moon, being referred to heaven, were the subject of worship and honor by many; a practice that was considered as the climax of evil and denial to the divine Creator. ‘Job’ tells us that he never observed the sun when it shines, nor the moon moving in its splendor; revealing that he did not seek the present light. As the soul goes forth to meditate in things outside it, It does even more as it retreats to meditate in things inside it. Those with wise heart, instead of falling into the outer issues through their carnal senses, they are consistent on collecting themselves inside themselves, through a hidden ordinance to guard themselves, and to concentrate on the inner issues. The prophet Jeremiah, seriously binding himself to the depths of his heart, and fleeing from coveting the outer life, says: “You know I have not desired the woeful day; You know what came out of my lips” (Jeremiah 17: 16). The way the ‘gold’ of understanding did not cause ‘Job’ to boast; So also the brightness of the outer works did not make him feel haughty before the eyes of men. The sunshine is the good works proclaimed outside; As it is written: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5: 16); And “Let your waist be girded, and your lamps burning” (Luke12: 35). As what came in this phrase about the shining sun means the gospel referred to as the burning lamps. The good works shining among non-believers are like a lamp burning during the night; whereas in the church, they shine like the sun during the day. Pope Gregory the Great Many have gone astray from the worship of the one true God in several ways: Some who worshipped the sun by day, had to stay without a god during the night1!. And those who worshipped the moon by night2, had to stay without a god during the day3! Some worshipped fine arts4; various kinds of food5; their carnal lusts; Others shaping a statute of a naked woman they called' Aphrodite6’;And some were so impressed by the splendor of Gold to deify it7; And so on8… . St. Cyril of Jerusalem “So that my heart has been secretly enticed, and my mouth has kissed my hand” (Job 31: 27) 27 .كان التعبد للشمس والقمر منتش ا رً في المسكونة تحت أسماء مختلفة. ، 1 أي 26:31 هو الأرض، وزیوس أو جوبتر هو السماء. كما عبد البعض الأنهار والینابیع. Tellus أو Gaea 2 الإله 3 لقد عبدت الموسیقى والطب والصید والحرب والز ا رعة والتعدین... فابلو إله الجمال والرجولة والشعر والموسیقى. واسكولایوس أو عقولاف اله الطب عند الإغریق. ودیانا إلهة الصید ومارس اله الحرب عند الرومان. وفلكان اله النار والمعادن عندهم. 4 ذكر هیرودیت ان المصرین یتعبدون لطیور معینة واسماك وبهائم. اله الحب عند الإغریق. Eros 5 مثل عروس 6 الهة العشق والجمال عند الإغریق. اله الثروة عند الإغریق Blutus 7 مثل افلوطس 8 Catechetical Lectures, 4:6. 17 Here ‘Job’ confirms that the idols, gold, precious stones, and the different forms of wealth, have not secretly enticed his heart; Namely, that he, not only refrained from practicing any haughtiness or pride in practically worshipping those different kinds of ‘idols’; But they have never secretly infiltrated into his heart. Putting the hand on the mouth and kissing it, has been and still is, a habit practiced by many whose heart are preoccupied with the love of a certain thing; and express it by putting the hand on the mouth, then pointing it to, and sending kisses to the one or the thing they love. ‘Job’ was never so preoccupied with anything to send them his kisses. Putting the hand on the mouth and kissing it, is harmonizing the sound with the practice. By kissing the hand, someone commends what he practices; namely, he testifies to his worthiness of the gifts he was given, unjustly referring them to himself; As well expressed by the great preacher, saying: “What do you have that you did not receive? Now if you did indeed receive it, why do you glory as if you had not receive it?”(1 Corinthians 4: 7). Now, the saints confess that they are the seed of a corrupt origin! As since the fall of our first father, concerning the longing and the works, It is the grace that changes us to what is better, and realize that they are granted the strength to strive. ‘Job’, telling us about the good things he practiced, has never referred them to himself, as his own achievement (by putting his hand on his mouth and kissing it); But on the contrary, he refers them to God, and praises Him for them. Pope Gregory the Great “This also would be an iniquity worthy of judgment, for I would have denied God who is above” (Job 31: 28) If the love of the world, or the worship of idols have ever infiltrated into Job’s heart, he would be worthy of what came upon him as a divine punishment; But he has never denied his God through getting attached to His creation, or deifying them. 13- ‘JOB’ NEVER EXALTED WHEN EVIL OVERTOOK OTHERS: “If I have rejoiced at the ruin of those who hated me, or exalted when evil overtook them” (Job 31: 29) ‘Job’ was keen not to deny his Creator; to oppress his neighbor or to hate him, even when his neighbor hates him; nor to embrace any thought of gloating over his misfortune. The wise Solomon says: “Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles; Lest the Lord sees it, and it displeases Him, And He turn away His wrath from him” (Proverbs 24: 17, 18). Ways the wicked who are thinking of injury is death (Proverbs 12:28). "I do not think the damage to your brother" (Leviticus 19: 18 LXX). And also: "If you see a donkey of him that reality (in the mud) does not reflect what it did submit it first" (exodus 23: 5). At this point is required on each one to put into consideration that he may not leave the donkey his enemy in the mud, how the human creature hates the image of God or ignore? 18 I noticed in the righteous ‘Job’ his true and perfect love with all faithfulness toward his enemies that made him say to the Lord with a pure conscience: “If I rejoiced in the ruin of those who hated me, or exalted when evil overtook them…” (29) 1. Father Caesarius, Bishop of Arl Having love for one another is the only proof that we are the disciples of the Almighty Lord, who says: “By this all will know that you are my disciples, if you have love for one another” (John 13: 35). This love, if indeed it fills our hearts, is usually proclaimed in two ways: To love our neighbors in God; And to love our enemies for The sake of God. If we rejoice at the calamities of those who hate us, it would be a sign that we do not love him, as we do not want him to be better than us. Pope Gregory the Great “Indeed I have not allowed my mouth to sin by asking for a curse on his soul” (Job 31: 30) He not only refrained from wishing evil to those who hate him, nor from rejoicing at the calamities that overtook them, But he did not dare to ask God for a curse on their souls, Nor a bad word has ever come out of his mouth against them. What would they who asks for a curse on the soul of their enemy, wish God to do to him, but what they, themselves, are unable or are ashamed to do! Where they are told: “love your enemies”; have not they also been told: “;Bless those who persecute you; Bless and do not curse; Nut returning evil for evil, or reviling for reviling” (Luke 6: 27; Romans 12: 14; 1 Peter 3: 9). Pope Gregory the Great 14- JOB’S AMAZING LOVE FORHIS HOUSEHOLD: “If those of my tent have not said, ‘who is there that has not been satisfied with his meat?” (Job 31: 31) Job’s amazing nature; namely his consistent and generous giving to the needy and the poor; was the subject of marvel to those of his own household, even to the men- and maidservants, who watched his great compassion toward everyone. This actually refer to the Lord Savior, the men of whose tent; namely His church, long to see everyone enter to enjoy and be spiritually satisfied with His body; whether of the Jews who persecuted Him, or of the Gentiles who receive faith in Him. Commenting on this phrase, “We have been satisfied with his meat” (31), St. John Chrysostom says: [This is an expression of the great love that abounded between ‘Job’ and his servants. (As it is commonly said that when someone fervently loves another, he feel like biting him or her with his teeth). The Lord Christ offers His body to eat, as a proclamation of the great love between Him and His believers, drawing them to a greater love2]. “If I have ever allowed the poor to come out of my house empty-handed” (31). He does not say “I gave those who asked, But I gave even those who were reluctant to 1 Sermons, 36: 2. 2Homilies on 1 Corinthians, homily 4:7. 19 take”. He used to commit those who enter into his house, not to leave without taking something with them…. That is what Christ does to reveal his great love for us, and to lead us to an intimate friendship with Him, He grants those who long for Him, not only to behold Him, but also to touch, to embrace, to eat Him, and even to fix their teeth on His flesh! From such a banquet, we emerge like lions breathing fire, to become terror to Satan1. St. John Chrysostom “But no sojourner had to lodge in the street; for I have opened my doors to the traveler” (Job 31: 32) St. Ambrose presents to us a symbolic interpretation of these words; He believes that the true believer should follow the example of ‘Job’, and let those who are foreign to faith enter into his house; namely into the church of God. The righteous ‘Job’, being a symbol of the Lord Christ, and his house, being a symbol of the church; The Lord Christ longs to keep the doors of His church open before every sojourner to enter, to get cleansed by His precious blood, to enjoy the gifts of the Holy Spirit, and to become all of the household of God. If humanity as a whole represents a caravan in perpetual motion, The mercies of God are open before them, to enjoy the blessings of His work of salvation, during their journey in this world. Taking the ‘good will’ away from men is like taking the sun away from the world; Without it men would care no more for revealing the way to a stranger, to bring back the prodigal, or to show generosity. This virtue is not something of little value; As because of it, ‘Job’ commends himself, saying: “No stranger had to lodge in the street, for I have opened my doors to the traveler” (32) In all these things, there is the ‘good will’, like a fountain of water that satisfy the thirsty, and like light that shines on others, and would not deny its brightness from those who give it to others2.St. Ambrose He says: “I abundantly gave to everyone in need: To those I found in a public place, I offered my roof, my table, and everything I possess to become a common property, All the possessions I have are the Lord’s, and not my own “;The Lord gave” (Job 1: 21); I counted myself as a mere treasurer, and as a fellow partner with all His servants. Poverty and riches are similar weapons, by which we can serve virtue if we so will To know how true this is, Let us recall the situation of ‘Job’, who was rich, then became poor; He used these two weapons in a similar way, And with the two of them he has overcome. When he was rich, he said: “I opened my doors to every traveler” (32); And when he became poor, he said: “The Lord gave, and the Lord has taken away; Let Him do what is right in His sight (Job 1: 21 LXX, and the Volgata). When he was rich, he showed generous hospitality; And when he became poor, he showed great perseverance3. It is not only the alms we give, But how we steadfastly endure when what we have is taken away from us; Both present to us a great fruition. And to prove that the later 1Homilies on St. John, homily 46:3. 2Duties of the Clergy, 1:32:167. 3 Concerning the Status, 15:11. 20 thing is truly greater, let me, as a testimony, present what happened to ‘Job’. When he was rich, opened his doors, and offered everything he possessed to the poor; he was not as famous as he became when he heard that his house has fallen, and graciously received the news. When he clothed the naked with the fleece of his sheep, He was not as famous as much as he became when he heard that fire came down and burned all his flocks; and yet he offered thanks to the Lord He was before a lover of men; And now he became a lover of wisdom. He was before compassionate on the poor; and now he offers thanksgiving to the Lord; with the recognition that everything he ordains is for the good1. St. John Chrysostom 15- A PUBLIC CONFESSION: “If I have covered my transgressions as Adam, by hiding my iniquity in my bosom …” (Job 31: 33) A fantastic portrait of humility! Despite all those amazing tributes of ‘Job’, who was living in the midst of an idolatrous world; And yet, was holding fast to His Creator; Not letting the love of possessions infiltrate into his heart; But giving in amazing generosity, And honoring even his man- and maidservants; He does not deny that he has faults and sins, does not hide them in his bosom, and would publicly confess them. That is the proof of true humility; when man confirms his own evil, with the voice of confession, contrary to what is commonly done by man, who practices sin, while hiding himself from sight. When it becomes revealed, he tends to deny it; And in case he is accused of committing it, he doubles his iniquity by adamantly defending himself. Since the fall of man, we have descended to such a level of evil And because it has reached such a horrible extent in the human race, the righteous ‘Job’ says: “If I have covered my transgressions …” then adds the words “as Adam”; Believing that the image of our first parents, has become a model of man. The blessed ‘Job’ reveals a unique humility; as having lived among adversaries, he did not hesitate to reveal his faults with the voice of confession. Notice that he first started by referring to his virtuous attributes, and then followed by confessing his sin. Pope Gregory the Great He was not diverted by the multitude of those submitted to him, who are aware of his natural shortcomings; which was truly wise of him “First confess your iniquities, to be justified” (See Isaiah 43: 26). While seeking no testimony to his good works, he did not mind for his shortcomings to be known by all. That is the climax of wisdom, and the way of virtue: for man to hide his good works and to let his faults publicly known; although this is against what is commonly practiced. St. John Chrysostom “Be the first to accuse yourself” (See Proverbs 18: 17); And do not wait for others to accuse you; By this you become like a righteous man who starts pleading in his trial by accusing himself; Or you become like ‘Job’ who did not hesitate to proclaim his shortcoming before the multitudes2. 1 Concerning the Statues, 1:26-27. 2On Humility.. 21 St. Basil the Great 16- A BASELESS AGITATION BY THE FAMILIES AGAINST JOB’S PERSON: “Because I feared the multitude and dreaded the contempt of families, I kept silence, and did not go out of the door” (Job 31: 34) Although he used to confess his sins publicly and not to hide them; Yet, the situation has dramatically changed, as the families got agitated against him; as though their only preoccupation was to attack his person, for no reason whatsoever. So he kept silence, and did not allow a single word to come out of (the door) of his mouth. As though he clearly says: [While the others kept on attacking my person on the outside, I myself was not disturbed on the inside]. That (door) may refer to the (mouth), through which we may reveal the secrets of our hearts; or may otherwise keep them safe in our conscience. While there are some who, for fear of being accused as worthy of contempt, tend to appear wise through defending themselves; The saints, on the other hand, when they are under trial, and seeing that they are not in a position to benefit their listeners, they may refrain completely from boasting their own wisdom or defending themselves; They keep silent, and become subject to contempt…. It is written: “When Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him; He questioned Him with many words, but He answered him nothing… Then Herod with his men of war treated Him with contempt and mocked Him” (Luke 23: 8-11). Knowing that those who listen to us mostly intend to show off on our expense, and not to mend their faults, It is befitting for us to keep silence; Lest, if we go on speaking openly the word of God, these people would not forsake their faults, while we ourselves may fall into fault. The blessed preacher Paul says: “For we are not , as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ” (2 Corinthians 2: 17) To speak “as of sincerity”, is to seek nothing but what is necessary. He speaks “as from God”, who knows for sure that he has nothing to say on his own, but what is given to him by God. And he speaks “in the sight of God”, who is not preoccupied with what concerns people, but only with the presence of the Almighty God; Who seeks the glory of his Creator, and not his own. Pope Gregory the Great 17- ‘JOB’ APPEALS HIS CASE TO GOD: “O that I had one to hear me! I sign now my defense! Let the Almighty answer me! Let my accuser put his indictment in writing” (Job 31: 35) Again ‘Job’ repeats his request to have his day in court, and to find someone to hear his defense, that he signed, to show his readiness to be tried, and to receive any punishment he may deserve. His request is that the Almighty God Himself, who searches the heart and mind, and knows all the secrets, would be the One who tries him; and that the matter would not 22 stop at baseless accusations presented by his adversaries, not supported by any real evidence. “Surely I would carry it on my shoulder, and bind it on me like a crown” (Job 31: 36) Asking for a public trial, he is positive that he would be vindicated by God; and that the accusations presented against him would then turn into a crown to adorn his head. “I would give Him an account of all my steps; Like a prince I would approach Him” (Job 31: 37) The righteous ‘Job’ proclaims that he would not conceal any of the stages of his whole life; which would surely testify to him as a prince, and not as a criminal. “If my land has cried out against me; and its furrows have wept together” (Jon 31: 38) Being sure that he has never oppressed anyone, but has always been a compassionate giver, He asks them to hear the testimony of the land and its furrows that would testify to his love, and would find no cause to cry for something he might have done. It is not the land in the literal sense, that would testify or cry; But it is an allegoric way to say that even the solid lifeless bodies would be offended by oppression; the way the prophet says: “O heaven at this would be shocked, be utterly desolate” (Jeremiah 2: 12). Anyway, the land would surely sighs every time its fruits are oppressively used! St. John Chrysostom “If I have eaten its yields without payment, or caused the death of its owners; then let thorns grow instead of wheat, and foul weeds instead of barley” The words of ‘Job’ are ended. (Job 31: 39, 40) ‘Job’ challenges his friends, saying, that if they can prove that he has oppressed anyone by taking from him wheat or barley without payment; he would not be offended if he is provided with thorns and weeds instead! And confirms that he would then be unworthy of eating bread of wheat like the poorest of the poor, nor barley like beasts; but to be worthy of hearing words as prickly as thorns, or as worthless as weeds, which are only fit to be cast in fire! By that, Job’s talks in his debates with his friends came to an end; during which he had the feeling, that he was talking in the presence of God; whom he often addressed; seeking his favor, and not to be justified by men. 23 AN INSPIRATION FROM THE BOOK OF ‘JOB’ 31 SHINE WITH YOUR LIGHT IN MY DEPTHS, O LORD Grant me, together with Your pious servant ‘Job’ to discover my own depths. I am aware of my sins. Yet, who would sanctify me but You? Without You, I would be shocked by the darkness that reigned inside me. But by you, I would be filled with hope in Your salvation. O You, who shine on me with Your glory! O You, who granted splendor to the face of Moses. Grant my depths a splendor from You. I would never allow my eyes to look at a virgin. But who, but You, would grant virginity to my heart, mind, and emotions? You are my eternal portion and heritage; If I acquire You, the love of lust would never infiltrate into my depths. You are the One who searches the heart and mind; Who is aware of all my secrets; Not to judge me, but to sanctify me. You are the Truth; Whoever acquires You, would never have to lie. Nor would never have to deal with the devil, the liar, and the father of liars. If heaven is not pure in Your sight; And You refer foolishness to Your angels; How then could I be justified before You? Let me be weighed by the balance of Your love, to be supported by Your cross; Let me be clothed with Your free righteousness, to be worthy of standing before Your divine throne. By You, I acquire purity, compassion, and truth; Adultery would never approach my body, nor my soul; I honor everyone, and see You in everyone; I would never care for riches, nor authority; As You are my riches and my glory; I would love even my enemies and adversaries; I would covet the peace of the whole world, and its glory in You; Let the world stand against me; All I want is to wash His feet; Finally, Grant me, together with the righteous ‘Job’, Yourself to be everything to me.
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