ELIHU’S ROLE There is no one left on the stage; Job’s three friends are sitting speechless on the ground; and ‘Job’ as well, have nothing more to say in his own defense. Now, there is the need for the intervention of an intermediary; And Elihu was him. ELIHU’S INTERVENTION: Some scholars, so marveled at such an abrupt intervention by Elihu, with no introduction or previous mention, to assume that these chapters (32 to 37) are written by a divine inspiration to a certain man of God. But we believe that his intervention is only natural. As a young man, and according to the tradition in that time, especially in the Middle East, it was befitting of him not to interrupt the older men, and to wait until they say all what they have got to say. Elihu, as well, preferred to take his time to watch, listen, and examine the thoughts of every one of them, and to see how those debates would end up . He was a good listener; And now he approaches them, and seeks their permission to express his theological point of view in the issue being debated. Most probably, ‘Job’ ended his talk every time, with a cry out directed to God; And now, as the three friends stopped talking, It was time for Elihu to intervene, in response to the cries of Job’s heart. His role was to come before the face of the Lord, to prepare the way for Him to come “out of the whirlwind” (Chapter 38). Elihu delivered four speeches: (32: 6 – 33; 34: 1 – 37; 35: 1 – 16; 36: 1 – 37: 24). By starting his talk, we can say that the long night of speeches came to an end; and the dawn of the day of wisdom started to shine, to scatter the darkness. Elihu was distinguished with his realization and comprehension of the riches of God’s grace, with which the older men were not much preoccupied. He actually introduced something new and of benefit. 3 THE REASON OF ELIHU’S INTERVENTION: The main reason that motivated Elihu to talk was his conviction that Job’s friends have failed to answer his question concerning God’s ordinances toward the righteous and the wicked in this world; Beside his belief that they looked at Job’s case in a wrong or an incomplete way. On another aspect, Elihu had some reservations against ‘Job’; who, although a righteous man, Yet he believed that God treated him like an enemy. Elihu listened to Job’s cries, seeking an intercessor to intervene between God and him; And he probably thought that he is capable to carry out this role; although he, like ‘Job’ is a creature made of dust, and in both of them, God has breathed a breath of life [1 - 7]. Elihu wished that ‘Job’ would forsake his pride to practice repentance, and not to die in his sin [17 -18]. He probably believed that, if ‘Job’ calmed down his cries, God would probably grant him a vision or dream to explain His intentions! FEATURES OF ELIHU’S TALKS 1- Beside his deep feeling of reverence to God, Elihu’s point of view about sin is deeper than what appeared in the talks of the other older men. One can detect in his character a distinct courtesy and humility, together with a daring and a respect for others, albeit having no tendency to go along with the views of the commons. It so seems that, led by the Holy Spirit, he is as though a messenger sent by the Lord to carry to ‘Job’ the good news about God’s plan concerning temptations, and about His role as a divine Teacher, intending to guide man through ways of more exalted wisdom for life, including edification through suffering. Elihu showed ‘Job’ that God’s chastisements are not like lightening that appears without warning, But are rather dealings of a wise and a loving Father, together with granting the understanding for their significance; having clarified In the New Testament that “when we are judged, we are chastened by the Lord, that we may not be condemned with the world” (1 Corinthians 11: 32). 4 2- Elihu is shown as an intermediary; Yet with a great difference from the Lord Christ, as an Intercessor of the New Testament; Namely, Elihu, being only a symbol, has not completely solved the riddle. 3- Elihu made it clear that there is another cause for the suffering; it is not a punishment for sin, but rather a way to encourage and purify the children of God. In this case, suffering does not demonstrate God’s wrath, but is merely a way of chastisement of a loving father. By that, Elihu paved the way for the coming of our Lord Jesus Christ. 4- Beside telling that the reason for his initial silence was that those speaking were revered elders, It was befitting of him, being young, not to interfere in their debates. But as they failed to answer the doubts and fears of ‘Job’; And taking into consideration that God’s proclamations are revealed to all, both the young and the old; Any further silence, would only mean, respecting men more than respecting the lord God! 5- Elihu challenges ‘Job’ to talk, if he has something worth saying; And if has no words of wisdom, let him then listen to him, as he responds to his complaints one by one. ELIHU’S RESPONSE TO JOB’S COMPLAINTS 1- According to Elihu, Job’s first complaint was that God is cruel and unjust; and that He does not watch righteousness in His dealings with him. Elihu confirms, that God is just; Man reaps what he sows, whether good or evil; The absolute authority is God’s alone, which is far greater than any man can comprehend (Job 33: 12); And God’s complete knowledge guarantees His justice, which is for the good of men (30). Then Elihu asks ‘Job’: Is it right for man to dictate on God the kind of chastisement, he should bring on him? (31-32). 2- As to Job’s second complaint; that righteousness brings no benefit to man; and that man would not be better off, whether he is good or a wicked sinner; Elihu confirms, that even if God may seem not to care for the cries of the afflicted (Job 35: 9, 12); Yet He 5 is not unaware of evil; And would eventually intervene with justice; And if it so happens that the righteous suffer, cry out, and have no response from God; It would be because they do not know the right way to ask; They are like the dumb animals that just cry out of pain; and lack the confidence and faith in the ordinance of the righteous God. They do not get response, because of their pride; God does not listen to the vain and the proud. ELIHU’S THEOLOGICAL POINT OF VIEW Having corrected what he saw as wrong in Job’s views, Elihu tends to demonstrate to him what he considers as a more reasonable way to understand the dealings of God; which could cover the following three points: 1- Showing God’s greatness, by demonstrating His care in dealing with men; as saying that the wicked would never hold fast; that God would never disregard the righteous, who if they happen to suffer, it would probably be for their own good, to make them more prepared to receive the divine teaching. 2- The celestial phenomena demonstrate the greatness of God: as for example the formation of clouds, rain, snow, ice, thunder, etc. A piece of literature written in a beautiful language (Job 36: 26 – Job 37: 13). 3- A call to ‘Job’ to meditate carefully in the amazing words of the Lord (Job 37: 14 24); to realize that what he may see as injustice on His part, is because of his own lack of understanding, which could be corrected by true piety. Then Elihu proclaims to ‘Job’ the position he should take; [Call on God, to be received by Him…. Say to Him: ‘Although I erred, and did not keep Your commandments; Yet You did not treat me according to my deeds; but redeemed my soul from falling into death, to stay alive seeing the light’]. THE UNITY OF ELIHU’S TALKS Despite the numerous gaps in Elihu’s talks (34: 1; 35: 1; 36: 1); yet they represent one integral unity1: 1 Wycliffe Bible Commentary. 6 1- An apology for talking in the assembly of elders (Job 32: 6-22). 2- A theological comments on Job’s complaints (Job 33: 8- 11; 34: 5-9; 35: 2-3; 36: 17 etc.). 3- A demonstration of the grace of God (Job 33: 12-33). 4- A demonstration of the righteousness of God (Job 34: 10- 36; 35). 5- A reference to the authority and the power of God (Job 36: 26-37; 14). N.B. According to Pope Gregory the Great, the young man Elihu, as representing the teachers or preachers; although with true knowledge and upright faith, Yet they are proud. And through this perspective, he interprets the words and behavior of Elihu ; A view that is rejected by some scholars. To avoid distraction of the reader’s mind, I preferred not to go into this point of view. 7 CHAPTER 32 LET THE YOUNG SPEAK AS WELL Elihu was not mentioned before, probably because he was one of a crowd who surrounded ‘Job’, to listen to the debate between him and his friends. What motivated him to take part in the debate, was his conviction that the wisdom from God comes both on the young and the old (Job 32: 6-10). According to many scholars, Although Elihu contributed no new points worthy of mentioning, Yet he talked with a new spirit, and with a desire to enjoy the truth (21-22). 1- Elihu shows up 1 – 5 2- Elihu was committed to intervene 6 – 10 3- Elihu endured with patience what the elders said 11 -13 4- Elihu’s depths motivate him to intervene 14 – 21 1- ELIHU SHOWS UP: “So these three men ceased answering Job, because he was righteous in his own eyes” (Job 32: 1). The three friends ceased to talk; either because they saw God Himself defend ‘Job’, as being righteous; or because ‘Job’ counted himself as one; And in either case, they saw no point in debating with him. The truth is actually, that they failed to confirm their accusations against ‘Job’; And because they embraced in their hearts and minds a questionable intention, their accusations were pointless. “Because he was righteous in his own eyes” (1); This text, in the Septuagint, the Syrian, the old Arabic, and the Chaldean versions, came as: “because he was righteous in (their) eyes”. And in the version by Symmachus, it came as: “because he proved to be more righteous than them” Any way, they were convinced that he is righteous, and that their accusations were baseless. In the previous chapters, we saw that ‘Job’ did not deny his sins; and that, although he confessed them, yet he was hurting, 8 because what dwelt upon him, distorted his image, and offended his friends in him. Although ‘Job’ kept silent to give them the chance to respond, yet they did not. And before God’s testimony to his blamelessness, they kept their mouths closed. “Because ‘Job’ was righteous before them” … They changed their prior view; as by their claims against ‘Job’, they found themselves judging God. Notice how, in either case there is a un-proportionality; … They were judging ‘Job’ as well as God, and testifying against both. Yet God, did not defend Himself; but defended ‘Job’. Disregarding Himself, He drew the attention to ‘Job’ (Job 1: 8); He also said: “You have not spoken of me what is right as my servant Job has” (Job 42: 8). In all that, God endures the highest level of oppression! St. John Chrysostom In His love for His believers, God defends them, both on the individual and the collective level. Concerning the individual level, the Psalmist says: “I cry to God Most High, to God who fulfills His purpose for me” (Psalm 57: 2); and: “The Lord will fulfill His purpose for me; Your steadfast love, O Lord, endures forever; Do not forsake the works of Your hand” (Psalm 138: 8). And concerning the collective level, it was said: “For I will defend this city to save it for my own sake and for my servant David’s sake” (Isaiah 37: 35; 38: 6; Zechariah 9: 15). Amid the accusations of those closest to us, we lift our eyes to our Lord Jesus, being the stronghold in whom we resort; the Refuge of our salvation, and our Advocate. “For You are my refuge, a strong tower against the enemy” (Psalm 61: 3). As though the Psalmist says: ‘My heart is aroused within me; from the farthest corners of the earth, they join forces against me; and I suffer amid the temptations and worries … Within the church, the wheat suffers the violence of the chaff. And in the midst of all these things, and the disturbance of my heart, I cry out from the corners of the earth. As Christ makes Himself a tower in the enemy’s face; And the Rock on 9 which the church is built, Escape from the devil, by fleeing to that Tower, where the arrows of the enemy cannot reach you; there you will find refuge, and abide … The Tower is before you; So call on Christ in your mind, and head toward that Tower1! St. Augustine “Then Elihu son of Barachel the Bozite, of the family of Ram, became angry. He was angry at Job because he justified himself rather than God” (Job 32: 2). By anger here, he refers to his inner excitement, and to his immense zeal to defend the justice, righteousness and care of God. “He was angry at Job because he justified himself rather than God” (2). Elihu became angry, not because ‘Job’ declared that he is righteous, but because he did that before the Lord; counting Him as a Witness; Or because he assumed that ‘Job’ intended to judge God. To Justify himself, according to Elihu, was of no importance, But to do it with the intention of judging God, that is a great sin; As, according to the Scripture: “Do not assert your righteousness before the Lord” (Sirach 7: 5). Yet, was that actually the case? Elihu understood it that way! Although that was far from Job’s mind; ‘Job’ did not say that he was more righteous than God; but, although he thought that God was responsible for his tribulations, Yet he did not accuse God of injustice or oppression; as Elihu assumed. St. John Chrysostom The name ‘Elihu’ means (God is Jehovah). His name, as well as his personality, both proclaims his role as a messenger from God to ‘Job’, to prepare the later to enjoy seeing “God, who will come in the whirlwind”; He bears a shadow of the true Intercessor, our Lord Jesus Christ (Job 33: 23-26). The name “Barachel” means (God bless). Both the names of Elihu and his father come to refer that their family were characterized by piety, and did not practice idol-worship. 1 On Ps. 61:4. 10 Being a “Bozite” refers to ‘Buz”, the second son of ‘Nahor’, brother of ‘Abraham’ {Genesis 22: 21); after whom that part of the Arabian desert was named. The name of the city of ‘Buz’ came in Jeremiah 25: 23, probably named after that family. Pope Gregory the Great, believes that the word ‘Buz’ could be translated as (lowly). Some of the Rabites, together with St. Jerome, believe that Elihu is ‘Balaam son of Peor’; Whereas Pope Gregory the Great believes that Elihu, as a representative of the haughty preachers, provides us with an interpretation of his name, his father’s name, and that his tribe, although were not living according the commandments of the Lord, yet they recognized the Lord as their God; And although they enjoyed the blessing of the divine grace in the eloquence of their talk, yet they were haughty in their behavior, Dr. Hodges, on the other hand, believes that Elihu is one of the apparitions of the second Person of Divinity; And that the goal of the book of‘Job’ as a whole, is to concentrate on the person of Elihu, and his prominent role in convincing ‘Job’ that his justification is not to be set upon his good works, and holding fast to his self-righteousness, but upon the faith in Him who can justify. Although none of the fathers of the church have adopted such a view, yet it could be said that Elihu is a symbol of the Lord Christ, who is to come, to realize the intercession and the reconciliation; and to justify the believers who walk in Him by the Spirit and the Truth. The name “Ram” – ‘Aram’ is the nephew of ‘Buz’. ‘Job’ was probably older than Elihu by a whole generation. Pope Gregory the Great believes that the word ‘Ram’ means (a high place). The true believers, being high, can say together with the apostle Paul: “Our citizenship is in heaven” (Philippians 3: 20). As far as counting himself more righteous than God; he probably meant: “he counts himself righteous before God”. The literal translation came as “He justifies (his soul) before God”. He, 11 not only defends his behavior, but also his thoughts and inner motives. Elihu differed from Job’s three friends, in his inner intentions; He had neither hate nor envy toward ‘Job’ like them. Beside the fact that he did not accuse him of committing serious evils, nor that he was a hypocrite; what he criticized in him was that, in his talk, he did not justify God. All what preoccupied him was to justify himself before God, as well as before men; Even if he did that for fear that they would be offended in him, as a man of God. “And against the three friends his wrath was aroused, because they have found no answer, and yet had condemned Job” (Job 32: 3) Although Job’s friends sat in silence, yet they did not change their minds toward him; having failed to answer him, they still condemned him. They lacked the spirit of compassion toward someone suffering and tempted. They accused him of hypocrisy and wickedness; and although they failed to prove it, they did not intend to retract their judgment; they reached the verdict on him beforehand, even prior to their debate, whose goal was only to destroy him altogether. One off Elihu’s marvelous attributes, is that, though his heart was full of compassion toward ‘Job’, Yet, being an intercessor between two parties, he did not take a partial position on Job’s side at the expense of his friends, But with decency and reason, he showed the faults of each side; starting with ‘Job’, in order to give the chance to the friends to receive his words with seriousness, and to re-evaluate their debate with ‘Job’. “Now, because they were years older than him, Elihu waited before speaking to Job” (Job 32: 4). Elihu waited until the older men ceased to talk; thus showing the wisdom of the old while still young. He kept silent while they talked, not because they were wiser than him, but because they were older in years; He committed himself to the proper order and the befitting ordinance. But when they ceased to 12 talk because of failure, together with persisting on what was in their mind, he talked with the spirit of truth, daringly, yet with reason. The Holy Book commands us to honor the elders, yet in the lord: “Do not disdain one who is old, for some of us are also growing old” (Sirach 8: 7) “Do not rebuke an older man, but exhort him as a father, the younger men as brothers” (1 Timothy 5: 1) “Do not receive an accusation against an elder except from two or three witnesses” (1 Timothy 5: 19) “When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused” (Job 32: 5). Elihu was jealous for the Lord; As according to him, ‘Job’ erred by not delivering the matter to God, and by counting it as though an oppression that dwelt upon him. And, considering the silence of the three elders, as a kind of consent on Job’s point of view, Elihu was jealous for the glory and wisdom of God. 2- ELIHU WAS COMMITTED TO INTERVENE: “So Elihu, the son of Barachel the Buzite, answered and said: ‘I am young in years, and you are old; therefore I was afraid, and dared not declare my opinion to you’” (Job 32: 6). In the old days, and particularly in that region of Asia, the young were not allowed to debate with those older than them; They were sometimes even committed, as far as possible, to keep quiet. Saying: “I am young in years”, although it may refer to a difference of age, or to being of less experience; Yet it does not imply that he is less than them in wisdom. “I said, ‘Age should speak, and multitude of years should teach wisdom’” (Job 32: 7). We can differentiate between three kinds of wisdom: Wisdom earned through life experience; that grows with years; and treasured by the elders. Wisdom as a natural gift, generally granted by God to man, having given him the understanding by nature (8). It may happen that our children are wiser and more intelligent than we are, although they may mot enjoy our vast experience. 13 And finally wisdom as the gift of the Spirit of God, granted to His pious believers. Although we respect and honor and the first two kinds of wisdom; Yet the exalted wisdom granted by the Spirit of God remains the subject of our perpetual supplication to God: “Give me the wisdom that sits by Your throne, and do not reject me from among Your servants” (Wisdom 9: 4). This wisdom and reason are found in Christ; and by Him we get to know God the Father and see Him. All the wisdom of this world, out of, or without Christ, is counted as lowly, void, and of no real value1. Father Maruis Victorinus Solomon, in the book of Ecclesiastes, says: “The wise man’s eyes are in his head” (2: 14). The apostle Paul as well knew why the eyes are in the head. If Christ is the Head of the believer; and the wise man’s eyes are in the head, Our senses, mind, thoughts, talks and counsels (if we are wise), will all be in Christ2. St. Jerome “But there is a spirit in man, And the breath of the Almighty gives him understanding” (Job 32: 8). Which means that man is given the Spirit, the Grantor of wisdom; namely, the Spirit of inspiration. Having honored the aged, on account of their wisdom, Elihu now, confirms that wisdom, as a gift from God, is enjoyed by both the old and the young. The true wisdom, not disregarding the experience along life, is basically an inspiration from the Almighty, or a breath of Him (nishmat Shaday). Some believe that the word ‘Spirit’ here refers to the “breath of life” that was given by God to man (Genesis 2: 7), to give him understanding. 1 Maruis Victorinus: Epistle to Ephesians 1:1:8. 2 Epistle to Ephesians, 3:6:17. 14 “It is not only the old who are wise, not only the aged who understand what is right” (Job 32: 9). Together with old age, man can get good experience in his life, or that of others with whom he encounters and with whom he deals; He can also collect many proverbs, full of wisdom, and can even know some of them by heart; Yet, he may not practice wisdom, nor enjoy the spirit of discernment and understanding. That was the excuse used by Elihu to justify intervening in the debate, talking among old men, giving them some advices and counsels, and even rebuking them. Some believe that Elihu here refers to the kind of wisdom granted by God, when He breathed in him a breath of rational life, “Then the dust will return to the earth as it was, and the spirit will return to God who gave it” (Ecclesiastes 12: 7); “Thus says the Lord, who stretches out the heavens, lays the foundations of the earth, and forms the spirit of man within him” (Zechariah 12: 1). “Therefore I say, ‘Listen to me, I also will declare my opinion” (Job 32: 10). Elihu asks the old men not to despise him on account of his young age; but listen to him first, then search his words. This is how we should deal with those younger than we are; according to the words of the wise Solomon: “Better is a poor but wise youth than an old but foolish king” (Ecclesiastes 4: 13) 3- WITH PATIENCE, ELIHU ENDURED WHAT THE ELDERS SAID: “Indeed I waited for your words; I listened to your reasoning, while you searched out what to say” (Job 32: 11). It is as though he says to them: I listened to your talk and to your reasoning, and found out that you are fond of debating; of searcing for words from here and from there; and that nothing preoccupies you except to realize what you have within your minds toward ‘Job’; and not to get in touch with the truth, or to give love. He reproaches them on their style of debate that only cares for conquest and for having the upper hand; not for edifying oneself and others, which ended up with failure in their vain controversy. 15 If you encounter someone who loves to debate issues that are obvious facts and known truth; You should cut the talk on the spot, and quit; because his mind has turned into stone! Just as water can destroy a solid rock, foolish debate can corrupt the behavior and nature of good men1. St. Anthony the Great Always avoid those who are fond of entering into vain debates. The Spirit of God enters into the soul that keeps away from vain debates and disturbances;; and the barren soul will become productive. St. Bimen “I paid close attention to you; And surely not one of you convinced Job, or answered his words” (Job 32: 12). Although they uttered a great amount of words, they could not change a bit of what ‘Job’ had in mind. “Lest you say,’ We have found wisdom, God will vanquish him not man’” (Job 32: 13). Here Elihu reveals what lie behind their love of debate; they assume within themselves that they can convince ‘Job’ by their own wisdom; Although man needs an inner conviction from God, who alone can submit the mind, something that man cannot have, whatever his eloquence and philosophical abilities are. God did not allow them to prevail in their debate, so as not to boast their self-proclaimed wisdom. . 1 الفیلوكالیا: 170 نصًا عن حیاة القداسة، 44 16 4- ELIHU’S DEPTHS MOTIVATE HIM TO INTERVENE: “Now he has not directed his words against me; So I will not answer him with your words” (Job 32: 14). Elihu says: Since I am not a party in this controversy; And ‘Job’ has not uttered a word against me, My talk bear no inner excitement, but will come out of a pure desire for the truth. At the same time, in my talk to him, I shall not use your indecent, stiff and aggressive style. With no partiality, I shall speak to him, and to you. “They are dismayed; They answer no more; They have not a word to say” (Job 32: 15). ‘Good’ believes that the talk here is not anymore about the friends, as persons, but about their words that became of no activity, come out of their mouths to scatter in the air, carry no meaning, and provide nothing new! “And I have waited, because they did not speak, because they stood still, and answered no more” (Job 32: 16). Pope Gregory the Great sees in Job’s friends a symbol of the heretics, who arouse several controversies, in which they accuse and oppose the church; Yet in the end, God would support His church, and mute the heretics. “I also will answer my part; I too will declare my opinion” (Job 32: 17). Now it was Elihu’s turn to reveal the knowledge which he kept inside him all along the debate between Job and his friends; counting it as his ‘part’; that came to him as a gift from God. Some see in his words “I too will declare my opinion”, as it came in the Hebrew version, a touch of gentle humility, which does not show in the other versions; As though he says: Even me, the young and humble, should be allowed to express his opinion, when the old and the great have nothing more to say1. “For I am full of words; The spirit within me constraints me” (Job 32: 18). 1 Cf. Barnes' Notes on Job 32: 17. 17 The true believer bears a fiery spirit, liking God, the “consuming, or devouring Fire” (Deuteronomy 4: 24; Hebrew 12: 29); to become like one of God’s ministers, about whom it is said: “His ministers are a flame of fire” (Hebrew 1: 7). The believer, carrying the word of God – the flaring fire of love – would become like the apostle Paul, “constrained by the Spirit” (Acts 18: 5), so full of flaring spiritual jealousy, to say: “I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11: 2); And would cry out together with the prophet Jeremiah: “Oh, 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 said ‘I will not make mention of Him, nor speak any more in His name’, But His word was in my heart like a burning fire, shut up in my bones” (Jeremiah 20: 9). That is how Elihu felt, as though ‘constrained the Spirit of God’; and the fire of his love is flared toward ‘Job’, as well as toward his friends and all those present; jealously seeking what is for their edification and their eternal glory. The three friends ceased to talk; with no more words to utter, having emptied the words coming out of their envy toward ‘Job’. But Elihu who was silent for a while, having inside him an inexhaustible source of the words of love, intends to talk; yet not out of a desire to teach, or of love for authority, but out of love and compassion toward everyone; with words that come from the heart. Here Paul uses a word much stronger than mere ‘love’ – ‘jealousy’; as a jealous soul flares with zeal toward those she loves; Jealousy implies strong emotion. And lest his listeners may assume that he seeks authority, wealth, or honor, Paul adds, that his jealousy is divine, a “godly jealousy”; as it is said in the Scripture, that God is a “jealous God”; yet not in a human way; He is jealous to see everyone acknowledge His right of authority over those He loves, and to let everyone know that He does 18 everything for the sake of those on whom He is jealous; and not to acquire anything, but their salvation. While human jealousy is set upon selfish motives, the divine jealousy, on the other hand, is both strong and pure. There is a great difference between a human bride and the church. In the world, a bride loses her virginity once she is married; whereas, in the church, those who were virgins, to a certain extent, before they return to Christ, would continue to enjoy virginity in Him; That is why the church, as a whole, is virgin1. It is also said that “the Lord is a jealous God” (Deuteronomy 4: 24); not to imply partiality in the Divinity, but for everyone to know that what God does is for the sake of mankind, for whom He is “jealous”, not to acquire anything from them, but to save them2. St.John Chrysostom “Indeed my belly is like wine that has no vent; It is ready to burst like new wineskin” (Job 32: 19). Having revealed his excuses for talking in the presence of older men, Elihu, meditating within himself, sees his inside so filled with flaring jealousy, that his soul is about to burst like a new wineskin full of wine. Elihu’s talks came, as though he does not seek answers to his questions; but as one who casts a general eye view on the issue, in order to prepare the way for a debate between God and ‘Job’. To interpret Elihu’s words symbolically, the ‘belly’ refers to the depths of the heart; and the ‘new wine’ to the Spirit; according to the words of the Lord Christ, saying that “new wine should be kept in new wineskin” (Matthew 9: 17). Once the disciples got filled with the Holy Spirit that dwelt upon them on the day of the Pentecost; they came to be like new wineskin full of new wine; and their tongues set forth uttering, according to the Spirit. The Jews, being not able to realize the divine Truth, mockingly accused them of being “full of new wine” (Acts 2: 13). 1 In 2 Cor. hom 23:1. 2 In 2Cor. hom 23. PG 61: 595. 19 “I will speak, that I may find relief; I must open my lips and answer” (Job 32: 20). That is like what happened with the prophet Jeremiah, with his great compassion toward the people of God; how he wished to keep silent, but the fire of his love, and the flames of the word of God in his depths, committed him to speak. I do not think that we should blame Elihu for his position; but we should rather learn from him, when to keep silent, and when to speak; (See also Ecclesiates 3: 7). The prudent man seeks to please God by keeping more silent, and if he speaks, he utters what is just enough, and what pleases God1. In the silence you see your mind; while when using your mind, you are speaking inside yourself; During silence, the mind gives birth to the word; And the word of thanks given by man to God is his salvation2. Who foolishly speaks is brainless, as he speaks without prior thinking over all issues. Therefore, examine all what is for your benefit, to do it for your own salvation3. St. Anthony the Great “Let me not, I pray, show partiality to anyone; Nor let me flatter any man” (Job 32: 21). These words were not addressed to those present, nor a prayer raised to God; but reveal his intention and the persistence of his heart to talk with the spirit of truth, with no partiality toward some, nor flattering to others, whatever their position or possibilities are. He desires to utter the truth, not fearing nor complimenting anyone, or seeking any benefit for himself. “These things also belong to the wise: It is not good to show partiality in judgment” (Proverbs 24: 23). 170 1 نصًا عن حیاة القداسة، 33 (الفیلوكالیا). 170 2 نصًا عن حیاة القداسة، 107 (الفیلوكالیا). 170 3 نصًا عن حیاة القداسة، 108 (الفیلوكالیا). 20 “To show partiality is not good; Because for a piece of bread a man will transgress” (Proverbs 28: 21) “And you, masters, do the same thing to them (to your servants), giving up threatening, knowing that your own Mater also is in heaven; and there is no partiality in Him” (Ephesians 6: 9). “He who does wrong will be repaid for the wrong he has done, and there is no partiality” (Colossians 3: 25). “I charge you before God and the Lord Jesus Christ and the elect angels, that you observe these things without prejudice, doing nothing with partiality” (1 Timothy 5: 21). “My children do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality” (James 2: 1). “And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your sojourning here in fear” (1 Peter 1: 17). “For there is no partiality in God” (Romans 2: 11). “For there is no iniquity with the Lord, our God, no partiality, nor taking bribes” (2 Chronicles 19: 7). Seeing how God sent His only-begotten Son for the sake of His love for the whole world, with no partiality; and how He delivered Him for the sake of us all; We realize how God is impartial. And being members in the body of Christ, Lover of mankind, it is befitting for us to be likewise. About the impartiality of God, it is said: God has no partiality concerning persons; He judges them only by their works1. St. John Chrysostom In case one has any doubt concerning this, it would be enough for him to read what the apostle Peter said, when he visited the Gentile Cornelius: “In truth I perceive that God shows no partiality. But in every nation, whoever fears Him and works righteousness is accepted by Him” (Acts 10: 34, 35). We go 1 Homilies on Romans 2:11. 21 further and quote what our Lord Himself says in the gospel: “He who does not believe in Him is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3: 18) 1. The scholar Origen We are all born equal, emperors and commons; and die equal; because our humanity is equal2. St. Jerome The wise Solomon, presenting himself as a living example of impartiality, and seeing how he, a great king, of limitless riches and honor, is not at all different from any needy man, he says: “I also am mortal, like everyone else, a descendent of the first-formed child of earth; and in the womb of a mother I was molded into flesh within the period of (nine) months, compacted with blood, from the seed of a man and the pleasure of marriage” (Wisdom 7: 1, 2). “For I do not know how to flatter, Else my Maker would soon take me away” (Job 32: 22). His defense of Job does not come from partiality or flattering, nor seeking benefit for himself; As job has neither authority nor possibilities to flatter him; He actually defends someone lying on a heap of trash. Yet, in his defense, he refers to Job’s fault; who, despite his righteousness, when he was accused, he got completely preoccupied with defending himself, even at the expense of confirming God care for him, and His compassion on him. Elihu so enjoyed the feeling of the divine presence, to fear no man, something that many fall in its snares; according to the words of the wise Solomon: “The fear of others lays a snare, but who trusts in the Lord is secure” (Proverbs 29: 25). All what preoccupied Elihu’s heart was his feeling that the Lord will soon come, and that he will be taken away from this world to stand before the Maker, who is aware of man’s secrets, and nothing is hidden from Him; to give an account of his deeds, and of all what 1 Commentary on Romans 2:11. 2 Homilies on the Psalms,14. 22 goes on in his heart and mind, That is what has motivated him to keep silent, to listen and think carefully; and what motivates him now to speak the truth, simply and with no adornment. He calls Him “my Maker”; being the Creator who cares for him personally, and who knows his depths. He is God of the truth, who is Love, Who presents the truth to His believers, Who reveals it to them more and more, and Who supports them to utter the truth, and to walk in it. Elihu ends his long talk by confirming that he flatters no one, nor shows partiality toward those of authority; but simply presents the truth of the sake of his Maker before whom he will stand on the great day of the Lord. 23 AN INSPIRATION FROM THE BOOK OF JOB 32 LET MY HEART BE FLARED BY THE FIRE OF YOUR WORD TO UTTER YOUR TRUTH O my God, who granted me a mind and a tongue! Sanctify my depths, words, and actions. Let me know how to hold my tongue. That my heart would talk love to you and to all mankind. Let my soul moan together with the moans of every heart. Let my depths cry out together with every one oppressed. Hear the cries of my soul ascending to Your throne. Let me talk in the right time. To utter the words You give me. With no fear of anyone. Nor flattering a rich man or one with authority. Grant me the wisdom sitting before Your throne. To utter Your word, kept by Your wisdom You granted me a breath of life To receive your wisdom, and to walk by Your Holy Spirit. To be jealous for the salvation of every soul. And to desire to see You glorified in every man. Yet, in my jealousy. Keep me from leaning merely on my experience. Nor from being preoccupied with the knowledge, whether the years of my life, are long or short. But to bear You in me. You talk by me; and work by Your Spirit in me and in my brethren. Who can renew my life but you? Who can reform the thoughts of my brethren but Your Spirit? My depths moan for the sake of every lost soul. My heart hurt. My heart dissolves like wax for the sake of all mankind. Let me talk; … No, You talk in and by me! 24 Let me utter Your word, that my soul finds comfort by You. Let me talk, anticipating my setting forth to You, To enter into the divine bosoms, And to rejoice for the sake of every soul enjoying Your glories. Yes, Come O Lord Jesus! Come, to carry every believer to Your glories! Our hearts will never stop longing for Your coming!
Welcome