THE ONE AND ONLY INTERMEDIARY This chapter is considered as one of the most magnificent of what is written in the Old Testament; deeply revealing the view of men of the Old, in the era of the early fathers, concerning the need for the divine Intermediary; the Intercessor, who would reconcile God the Father with men, and who would bring the sinner into the new holy and righteous life, instead of going down to the eternal Hades. It is a marvelous presentation of the way of salvation, as proclaimed to the early fathers and the prophets. Elihu was in a delicate situation; Being the youngest among them, yet his heart was burning inside him to see the righteous old man in such a great anguish on every side, even from his friends. At the same time he could not endure hearing ‘Job’ admonish God in such a harsh tone. Elihu wished to utter the truth, even if it happens to wound the feelings of the two parties: ‘Job’ and his friends. Now Elihu approaches ‘Job’ and addresses his speech to him, with the goal of uttering what is for the edification of a man he strongly loves, and is convinced of his righteousness. He desired to see him amid his tribulation, in the same splendid image, he used to see before his temptation. On another aspect, talking on God’s tongue, he admonishes ‘Job’ for the word he uttered during his hot debate with his friends, by which he accused God of cruelty. 1- In the name of God, Elihu calls ‘Job’ to debate with him 1 – 7 2- Elihu admonishes ‘Job’ for using such harsh words 8 – 11 3- Elihu attempts to convince ‘Job’ of God’s care 12 – 24 4- The sweetness of enjoying the salvation of the Lord 25 – 30 26 5- Elihu pleads with ‘Job’ to listen to him 31 – 33 1- IN THE NAME OF GOD, ELIHU CALLS ‘JOB’ TO DEBATE WITH HIM: “Please Job, hear my speech, and listen to all my words” (Job 33: 1). When the older men did not once address ‘Job’ by his name; this young man dared to say: “Please Job, hears my speech, and listen to my words” (1). Although there is a difference in age, yet, as both of them are creature of God, It is befitting for each to listen to the other. If it is befitting for the young to obey the old, and all of them are committed to listen to one another, It is no wonder to hear the young man Elihu start his talk to the pious old man ‘Job’, by saying: “Please Job, hear my speech, and listen to my words” (1), and say daringly, yet decently: “In this you are not right” (Job 33: 12); Then repeat: “Pay heed Job, listen to me; Be silent, and I will speak, for I desire to justify you” (3i, 32). A marvelous portrait on both sides: The pious old neither man of God listening to the young man with no haughtiness nor despise, because of his young age; and the young man, although speaking frankly, with courage, and a spacious heart, yet he was also polite and decent. Intending to justify a man as old as his father, he asks him to listen to him, as a friend who speaks with love, and not to criticize him. Quoting certain phrases said by ‘Job’, Elihu’s reproach is based on Job’s own words said during the previous debates. He told him that God is greater than man, and it is not man’s right to seek from God an explanation of His actions. It is befitting for ‘Job’ to understand that God desires the salvation of man, and not his perdition. Elihu starts by directing his talk to ‘Job’; then in the next chapter, he directs it to Job’s friends. The present chapter is considered an introduction to prepare their hearts to listen to him. He asks ‘Job’ to listen to him, as he utters the divine truth for the benefit of all. He asks him to be longsuffering with him, and 27 to hear his speech to its end, taking into consideration that what he says is not meant as a criticism or a reproach, but is rather for his benefit. “Now I open my mouth; my tongue speaks in my mouth” (Job 33: 2). Although Elihu kept silent during the entire debate between ‘Job’ and his friends; yet he reacted within himself to all what he heard. He did not hasten to criticize, or rush to ask for answers; but with wisdom and prudence, he first examined carefully his own thoughts, before uttering what is befitting. In a marvelous talk, St. Jacob El-Serougi instructs us how to train ourselves on both the holy silence and the holy talking. Whenever we are preoccupied with the divine word, we should be guided by the Holy Spirit toward both the constructive silence, and the constructive talking. You are the Word, who gives word to those who talk. By You, and for your sake, all of them would talk. Looking at You, a ray, and a great light, shines in me; Looking at you, my soul is enlightened, and acquires goodness; Getting away from You, my soul is filled with darkness; Whereas looking at You, she would be clothed with light, to utter words, telling about You. O Lord, Control my life according to Your will. If I keep silent, for feeling inadequate to talk; It would be out of awe, and not of vain pride. And if I talk, my words would be according to Your glory, and for your glory. When my soul is filled with silence in awe toward You, this silence would be a talk to You, full of benefit. And in case my soul moves to glorify you in love; … With love I move, and I move to glorify You. In awe I would keep silent, and in silence I would keep glorifying You. 28 O Lord, grant me the awe, by silence as well as by talk, to get rich by both. Grant me Your awe every day, whether I keep silent or move to talk. St. Jacob El-Serougi “My words come from an upright heart; My lips sincerely speak what I know” (Job 33: 3). Elihu says that God, who granted him His Spirit, will let him speak with a pure heart, and present true and upright knowledge. He, as though, is demanding from ‘Job’ to consider, not his mere words, but his upright goal in talking to him, and what is in his heart of pure love for him. He demands from him to consider, that his words are coming out of pure love with no hypocrisy; that he does not utter empty words; but the truth of what lie in his heart. He wished from him not to look at him as he does to his other three friends; for even if their words sound similar, yet their intentions are completely different. He wishes to say: If the other friends are saying the same things he does, yet they are not talking, nor are defending God with the same spirit. Judas, together with the eleven disciples might have said the same thing, concerning the bottle of fragrant oil (John 12: 5, 6); yet with different spirit. It is befitting of us, therefore, not to search the words, but the intention behind them; as, while the intention of some was to destroy ‘Job’, that of others was to edify him. St. John Chrysostom “The Spirit of God has made me, and the breath of the Almighty gives me life” (Job 33: 4). Many of the fathers of the church used this phrase to confirm the divinity of the Holy Spirit, being the Creator, and the Grantor of life; and that the three divine Persons partake of every divine work. Here, Elihu speaks to ‘Job’ with the spirit of true brotherhood, and clarifies to him that he (Elihu), being the creation of the Spirit of God, who granted him life, he is a tool in the hand 29 of God, the same God who created ‘Job’ and granted him life. …; As they are both indebted to the Spirit of God for their existence and life; both are His creation, and both have the same nature, and the same weaknesses that infiltrated into the human nature, … Therefore ‘Job’ should not fear debating with his fellow in creation and life The book of ‘Job’, Saying: “The Spirit of God has made me”, demonstrates clearly that the Holy Spirit is divine and a Creator. He is surely not a creature; as the words of the apostle, saying: “They worshipped and served the creature rather than the Creator” (Romans 1: 25)1, discerns between the Creator and the creature. St. Ambrose The Holy Spirit has partaken with the two other divine Persons of the work – the creation and the resurrection; as is shown in the Holy Book, saying: “By the word of the Lord, the heavens were made, and all the host of them by the breath of His mouth” (Psalm 33: 6); and also: “The Spirit of God has made me, and the breath of the Almighty gives me life” (Job 33: 4) 2. St. Gregory the Nezenzian Here, Elihu fittingly says that he was created by the Spirit; and received life by the breath of God. According to the Scripture, about the creation of Adam, It is stated that “God breathed the breath of life in his face, by which man became a living soul”. St. Gregory the Great “If you can answer me; Set your words in order before me; Take your stand” (Job 33: 5). Elihu confirms to ‘Job’, that he enters into a debate with him with no intention to reproach, to teach, or to have an upper hand or authority over him, but with the spirit of brotherhood, as an equal person, made by the Spirit of God. It is as though he says to 1 Of the Holy Spirit, book 2, 5:44. 2 Oration 41 on Pentecost, 14. 30 him: Being human just like you, I wish for you what I wish for myself; Therefore, Please receive my words with the spirit of love! “Truly (as is said by your own mouth) I am as your spokesman before God; (Yet), I also have been formed out of clay” (Job 22: 6). As translated by ‘Umbreit’, “Like you, I am from God”; … by ‘Noyes’, “Like you, I am a creature of God”; … by ‘Wemyss’, “I am equal to you in the eyes of God”; … by ‘Coverdale’, “See, Before God, I am just like you, formed from clay”; … According to the version of the ‘Volgata’: “See, God has created me the way He created you, from the same clay”; … And to the Septuagint version, it came as the above1. Some believe that the meaning of this phrase in Hebrew is: [According to the words of your mouth, I am a man of God, talking in His name, as His representative, or as His ambassador]. If ‘Job’ is praying to God to call him for trial, to give him a chance to defend himself; Here comes Elihu, as a representative of God, to ask him to speak frankly, as though in a trial before God. Again, Elihu, to put Job’s heart at ease, reconfirms to him that, although he speaks in the name of God, Yet he is just like him created of clay; And that, although God speaks through him, Yet, within himself, there is nothing that may cause ‘Job’ to fear or to make him terrified. Provoking somebody to practice a certain virtue; We should not describe those, whom we introduce as role models for that virtue, as a kind of super-humans, having a nature different than ours. It was said about the great Elijah: “He was a man with a nature like ours” (James 5: 17). And it is also said: “I also am mortal as everyone else” (Wisdom 7: 1) 2. The nature or soul of the apostle Paul was not different from ours; nor lived in a different world; … Yet, although he lived in the same world, and was submitted to the same statutes and 1 Barnes' Notes. 2 Concerning the Statues, 1:21. 31 customs; in virtue, he surpassed all humans in the past as well as in the present. Now, where are those who say that virtue is difficult to seek, or that sin is impossible to avoid?! They would be condemned by the words of that same man who says: “This slight momentary affliction is preparing us for an eternal weight of glory beyond all measures” (2 Corinthians 4: 17). Now, if Paul’s afflictions were slight and endurable, how much more would be ours; which, compared to his afflictions, would be naught, or even pleasures1? St. John Chrysostim “Surely no fear of me will not terrify you, nor will my hand be heavy on you” (Job 33: 7). ‘Job’, eagerly longed to bring his case directly before the eyes of God; Yet, feeling great awe before the Almighty, and so terrified to speak freely to Him, he says: “Withdraw your hand far from me, And let not the dread of You make me afraid” (Job 13: 21); And, “Let Him take His rod away from me, And do not let dread of Him terrify me” (Job 9: 34). Now, Elihu says: ‘As we are both equals, therefore there is no cause for fear nor terror to come over you that would make you unable to defend yourself before me. My hand would not be heavy on you, because I am weak just like you, and have no authority over you’. His use of the word ‘heavy hand’ here, might be why Pope Gregory the Great, believed that Elihu, although admitting that he carries the same nature of ‘Job’, and is equal to him; Yet he crossed the line of decency in addressing ‘Job’. 2- ELIHU ADMONISHES JOB FOR USING SUCH HARSH WORDS: “Surely you have spoken in my hearing, and I have heard the sound of your words, saying …” (Job 33: 8). 1 In Praise of St. Paul, Homily 2. 32 It is obvious that Elihu was present through all the debates, and his ears attentively heard every word said. Now he intends to comment on the following three points said in the debates, in which he believed ‘Job’ erred in his attempt to justify himself: “I am pure, without transgression, I am innocent” (Job 33: 9). Although ‘Job’ said similar words; Yet, at the same time, he has previously confessed that he is a sinner, and would never be justified before God (Job 7: 21; 9: 29, 30; 13: 23, 26). Elihu did not quote the exact words said by ‘Job’; and Job’s words did not bear justification of himself; but he was trying to confront the accusations of his three friends of being a hypocrite and evil. “Yet He (God) finds accusations against me; He counts me as his enemy” (Job 33: 10). Elihu accuses ‘Job’ of saying, that God, as though his enemy, is searching for his faults, and looking for any chance to use against him. He probably got this idea from Job’s words to God: “Surely then, you will count my steps, but not keep track of my sin; My offenses will be sealed up in a bag; You will cover over my sin” (Job 14: 16, 17); And, “Why do you hide Your face, and regard me as Your enemy” (Job 13: 24); And, “He has also kindled His wrath against me, and He counts me as one of His enemies” (Job 19: 11). “He puts my feet in the stocks; He watches all my paths” (Job 33: 11). That, he also probably quotes of Job’s words to God: “You put my feet in the stocks, and watch closely all my paths; You set a limit for the soles of my feet” (Job 13: 27). So ‘Job’ portrays God as being preoccupied with counting his sins; sealing them up in a bag, to be used against him; dealing with him as an enemy; bearing wrath against him; and putting his feet in the stocks, to keep him from escaping from the coming judgment, and the divine verdict against him. 33 3- ELIHU ATTEMPTS TO CONVINCE JOB OF GOD’S CARE: A- God has authority over man: “Look, in this you are not right, I will answer you, For God is greater than man” (Job 33: 12). Who does not know that God is greater than man: It goes without saying! But Elihu said it to a man who was going through successive serious tribulations, not knowing what lie behind them. What he means is that ‘Job’, as a weak man, is committed to submit to the divine ordinances, even though he does not realize God’s intentions behind them. It is only befitting of him to know, that God is just, there is no oppression in Him, and what dwelt upon him are the fruit of his own sins. St. John Chrysostom believes that Elihu, commenting on Job’s claim that God does not listen to him, says to ‘Job’: ‘Tell me, What proof do you have that the Lord, whom you reproach, is not listening to your supplications? If He chastises and punishes; That is His law to correct the path of men – His creation. The prophet David was committed – under the burden of strikes– to utter certain unbecoming words; But meditating in his origin, and in the rank in which he was created, he realized the justification of the strike that came upon him, and got back to say; “I was silent; I would not open my mouth, for it is You who has done it” (Psalm 39: 9). Pope Gregory the Great With no adversaries, there would be no battle, no reward for the conquerors; we would not be offered the kingdom of heaven; and no one of us would have hope for the great glory in the coming life, as a reward for perseverance in the endurable afflictions. “This slight affliction is preparing us for an eternal weight of glory, beyond all measures” (2 Corinthians 4: 17) 1. 1 In Num. Hom. 14:2. 34 It is not easy for anyone to endure that momentary grief, unless they have the perfect love for God in Jesus Christ by the Holy Spirit, poured in their hearts1. The scholar Origen “Why do you contend with Him? For He does not give an accounting of any of His words” (Job 33: 13). Elihu admonishes ‘Job’ for contending with God; for asking Him, and expecting swift answers! God loves man, being His creature, made according to His image; and doing what pleases Him, even though he may not comprehend His divine plan. As everything God does is for the edification of man, even if he often does not realize what lie behind the divine ordinances, It would be befitting of man to receive everything from God’s hand with joy and confidence; the way a little kid receives from the hands of his parents, until the day comes for him to appreciate what they do to him. Instead of contending with God, we should have complete confidence that He would never do wrong, that He is beneficent, and that the day will come when we spiritually mature, and recognize and acknowledge His plan toward us. As “Woe to him who strives with his Maker; Shall the clay say to him who forms it, ‘What are you making? Or Your work has no handles?” (Isaiah 45: 9). B- Through dreams and visions: “For God may speak in one way, or in another, Yet man does not perceive it” (Job 33: 14). Elihu probably means that God has already spoken to ‘Job’ when he was in abundant prosperity; and having not heard, God spoke to him with the language of successive afflictions. Yet ‘Job’ in both cases, did not perceive the purposes of God, nor understood His words. So God sometimes speaks to us with the language of suffering and affliction in order to purify us, to hear His voice, and to see Him transfigured in our life. 1 Comm. On the Song of Songs. 35 “Every branch that bears fruit, He prunes, that it may bear more fruits” (John 15: 2). “God has spoken once, Twice I have heard this; That power belongs to God” (Psalm 62: 11). God uses every way to speak to us; sometimes through the abundant goods that He grants us; sometimes through His holy Book; and sometimes through dreams and visions; And in case we still do not hear Him, He would speak to us through afflictions and sufferings, like sickness, troubles in work, material losses, etc. Pope Gregory the Great believes that it is only natural for the suffering heart, seeing things going contrary to what he would desire, to long to hear from God an explanation for what he is going through. To this, Elihu answers him, that God does not answer man in a personal individual talk to his heart; but He presents His answer, once and twice, through the holy Scriptures; Namely, that there is no need for God to provide us with a direct answer, repeating what He has already proclaimed through His Holy Book; which man has not perceived. It is befitting for us to perceive God’s answer through His dealings with those who preceded us, as examples for those who will come after us; We should not expect Him to repeat His answer again and again (Job 33: 14). As an example of this; Whenever we go through afflictions, let us find comfort in the experience of the apostle Paul, when he suffered “a thorn in the flesh: … and he pleaded with the Lord three times that it might depart from him”, Then he heard the divine voice saying to him: “My grace is sufficient for you, for My strength is made perfect in weakness” (@ Corinthians 12: 7, 9). That was said to St. Paul when he suffered pain; so as not to be said to each one of us individually. God the Father talked once when the divine Word was eternally born; And there is no other Word to be born to partake of His divine essence, and be equal to His same essence. “In a dream, in a vision of the night, when deep sleep falls upon men, while slumbering on their beds” (Job 33: 15). By “slumbering’, he means the light sleep, when man is in a condition between sleeping and awakening. 36 “Job’ once said: “You scare me with dreams, and terrify me with visions” (Job 7: 14); He should have perceived that God intended, through those dreams and visions, to give him a certain message; And as it came in the Syrian version, “Ii is not by lips that God teaches, but through dreams and visions of the night”. When man is “slumbering on his bed”, quietly relaxing, far from the disturbances of life and daily preoccupations, when his thoughts and inner emotions are kind of peaceful, he can then listen to the divine voice talking to him. What does he mean by saying that the Word of God could be proclaimed to us in a dream or in a vision of the night, But that we would never learn God’s secret things, as long as we are awake and preoccupied by worldly lusts. In a dream, our outer senses would be taking rest, to give us the chance to distinguish the inner things. In order to meditate in these inner things, Let us relieve ourselves of the outer preoccupations, for then, we can hear the voice of God as though in a dream. When our minds are at rest, we can deeply meditate in God’s commandments. Whenever the saints are committed to get preoccupied with worldly issues; Once they get them done, they hasten to return with longing to study the secrets of their hearts; by which they can ascend to the heights of the secret thoughts on the top of the mountain; where they can put aside the disturbances of temporal worries, and meditate in the ordinances of the divine will. Moses, himself, often retreated to the tabernacle of meeting, to ask God in secret, about certain doubtful issues, to learn His decisions to which he would be committed. … In the Song of Songs, we hear the bride hearing the voice of the Groom, say: “I sleep, but my heart is awake” (5: 2). Like all the saints – as long as they are in this life – we are able to see the secrets of the divine nature, only through analogies (having not yet acquired a more clear view of them); That is why, after saying that God speaks to us in a dream, he hastened to add: “in a vision of the night” ; The night is the present life; and as long 37 as we are in it; As far as the secret things are concerned, we are covered by a light mist of uncertain imaginations; Concerning the saints, “slumbering in their beds” is to find comfort in the secret place of their minds; according to words: “Let the faithful exult in glory, let them sing for joy on their beds” (Psalm 149: 5). Pope Gregory the Great God commands that man should forsake his perplexed life and attach himself to the One; He should come close to the grace of Him who offers the eternal life1. St. Clement of Alexandria Martha cared for feeding the Lord; whereas Mary cared for getting fed by the Lord. By Martha, the banquet was set for the Lord, in which Mary rejoiced2. I say that in those two women, two kinds of life were represented: the present life and the one to come; …the life of strife and that of comfort; … the life of grief and that of blessing; … the temporal life and the eternal one. What does the present life bear? I am not speaking about an evil kind of life, a bad life of denial; but about a life of strife, full of sufferings and fear, a life that temptations deprive of its peace …I say that both kinds of life are not harmful, but worthy to be commended; Yet one of them is full of labor, and the other is an easy life. In Martha we find a portrait of the present life; Whereas in Mary we find the things to come. What Martha does, we are all now doing; while what Mary does, we are hoping for. Let us then do the first kind of work well, to deserve the second kind in its perfection3. St. Augustine The greater good does not lie in the works themselves, whatever they may be, but rather in the meditation in the Lord, who is truly “the One Thing” … While adding: “which will not be 1 Who is the rich man….. 10 2 Ser. on N.T. 54:1. 3 Ser. on N.T. 54:4. 38 taken away from her” (Luke 38-41); reveals that the portion of the other could be taken away from her; as the material things would not last with man forever; Whereas Mary’s longing will have no end1. Father Moses C- Through hidden inspirations: “He may speak in the ears of men, and seals their instructions” (Job 33: 16). Amid the tranquility of the soul, away from the perplexity of life, God would open the ears of man to hear, together with the infant prophet Samuel, the divine voice that the priest Eli could not hear. In the tranquility of the night, Samuel could lift up his heart and say: “Speak Lord, for Your servant hears” (1 Samuel 3: 9). God opens the ears of man to hear what those around him cannot; to him He would proclaim some of His divine secrets, reveals the truth, and declare to him His divine will. “He seals their instructions” (16); namely, He would put a seal on his warnings and chastisements to them. Being precious in God’s eyes, because of their benefit, He would treasure them for the sake of His children, and would seal them to hold them fast. As contracts in the old, were sealed to keep them safe from any attempt of changing them; God counts His chastisement like a covenant of love between Him and His children, and like a will to let them enjoy an inheritance or a portion from Him; to be sealed by His heavenly seal. God seals their chastisement; namely promises them to have beyond them irreversible blessings; and that beyond the afflictions there will be unchangeable sealed divine promises. There are four ways by which man is influenced, and could lead him to strong remorse: When he remembers his sins, and considers where he is. When he fears the ordinances of God’s judgment; and searches him to know where he will be. 1 Cassian : Conf. 1:8. 39 When he elaborately examines the evils of the present life; and regrets what is going on. Or when he meditates in the blessings of his heavenly home that he has not yet enjoyed; and regrets that he has not yet reached. Remembering his sins, and grieving for his past, Paul says: “I, who am not worthy to be called an apostle” (1 Corinthians 15: 9). Again, fearing that the divine ordinance concerning that past would not be in his favor, he said: “I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Corinthians 9: 27). And, meditating in the evils of this present life, he says: “As long as we are at home in the body, we are away from the Lord” (2 Corinthians 5: 6); And, “But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death?” (Romans 8: 23, 24). On the other hand, Meditating in the blessings of his heavenly home, he says: “For now we see in a mirror, dimly, but then, face to face. Now I know only in part, but then, I shall know fully, even as I have been fully known” (1 Corinthians 13: 12). “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made of hands, eternal in the heavens” (2 Corinthians 5: 1); And looking forward to the blessings of that house, he says to the Ephesians: “That you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints; and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power” (Ephesians 1: 18, 19). Pope Gregory the Great “In order to turn man from his deeds, and conceal pride from man” (Job 33: 17). 40 Man’s nature being corrupted, becoming preoccupied with sin, and submitting to pride, God allows for his chastisement, and seals them, in order to draw the believer from his sin to enjoy the righteousness of God; And conceals pride from him, to keep it from creeping into his mind and heart, and to make him live with the spirit of humility. Because pride is a very dangerous pit, in which even the religious, like the Pharisees, fall, God covers that pit and fills it up, to keep His believers from falling in it. What are the ‘deeds’ of man, but sin? Therefore, by turning from his deeds, he will be liberated from pride. To disobey the commandments of God by sin is as though feeling haughty toward Him; and ridding oneself of the yoke of His authority. On another aspect, if man desires to turn from his deeds, he would recall to his mind how God has created him in the first place, and would humbly withdraw from his shameful deeds, and get back to his original status. Pope Gregory the Great “He keeps back his soul from the pit and his life from perishing by the sword” (Job 33: 18). Giving all effort to realize their evil goals, and to fulfill their pride, the souls of the wicked fall in the pit of pride, to perish in this present world, as well as in the coming age. But God intervenes by every means, through allowing chastisements to save His believers from this eternal perdition. The word ‘soul’ refers to man as a whole; as death falls on the body, as well as on the soul. And the word ‘pit’1 (shaachat), probably means a trap set by hunters to catch wild animals (Psalm 7: 15; 9: 15); a ditch full of mud (Job 9: 31); a prison (Isaiah 51: 14); or a grave in the shape of a big cave (Job 17: 13; Psalm 30: 9). Here, it is obvious that by the ‘pit’ he means the grave, by which man’s life on this earth would come to an end. 1 Barnes' Notes on Job 33: 18. 41 “Sparing himself from corruption, and his life from perishing by the sword” (18); As every sinner, because of his corruption here by sin, is committed to cross over to the sword of punishment; to be justly condemned in that world through the same sins which he enjoyed in this world. Pope Gregory the Great D- Through grief: “Man is also chastened with pain on his bed and with strong pain in many of his bones” (Job 33: 19). When God allows for pains to dwell upon some of His believers to make them stay in bed, He does not seek their pain in itself, but to rein their desire for sin; as in the time of affliction, man usually would re-consider his life, and would have the chance to think about his eternal destiny. Here, Elihu makes it clear, that affliction is an act of chastisement for edification, used by God with the spirit of compassionate fatherhood for the sake of the repentance of His children, their return to Him, and their enjoyment of the fellowship of glories. The bed, mat, or couch, refer, either to carnal pleasures, to comfort through practicing the good works, or to temporary rest. When the Lord Christ healed the paralytic, he commanded him to take his bed and go to his house (Matthew 9: 6); namely, to surrender no more to the pleasures of his body; but, by the word of God, to carry the bed of his infirmity and get rid of his sins. Here, he proclaims that God chasten man, fallen in carnal pleasures, on his bed; namely, that the pleasures themselves would turn into a source of his pains and chastisement; what he assumes to be the secret of his joy, would become for him the cause of his grief. As to the bones sticking out, In the Holy Book, they refer to virtues; as it is written: “He guards all his bones, not one of them is broken” (Psalm 34: 20). Here, he does not refer to bones of the body, but to the mental powers; As many of the bones of martyrs, according to carnal concept, were broken; like, for example the legs 42 of the robber who was crucified together with the Lord Jesus, to whom He said: “Today you will be with Me in paradise” (John 19: 32; Luke 23: 43). By chastening us through our carnal lusts, our pride in our virtues is taken away, and we confess our weakness. Through chastisement, we realize our weakness; and without it, we count ourselves, as strong in the life of virtue, through our own. “So that his life abhors bread and his soul succulent food” (Job 33: 20). Of the kinds of chastisements allowed by God, is the infirmity that makes man lose his appetite, even to abhor bread; a kind of benefit to those who suffer, as they no more find pleasure in sinful habits, and their souls become disgusted by the same luxurious kinds of food, they used to crave; according to the words of the Psalmist: “Their soul abhorred all manner of food, and they drew near to the gates of death” (Psalm 107: 18). The wise Solomon describing the condition of a dying person says: “Desire fails, for man goes to his eternal home, and the mourners go about the streets” (Ecclesiastes 12: 5). After speaking about the strength of the divine chastisement, that would lift man up above the bed of carnal pleasures, and would scatter his pride in achieving a life of virtue, as though it is the work of his own hands; … Here he says that he makes his bread abhorrent to his lips, and his soul abhors the delicious succulent food. Bread and delicious food refer to the pleasures in which he used to enjoy, so much that he could not live without! When through chastisement, his bread turns abhorrent to his lips, and the sweetness of the delicious food turns in his mouth to unendurable bitterness; he would then realize the vanity of carnal pleasures. “His flesh wastes away from sight, and his bones stick out, which once were not seen” (Job 33: 21). His beautiful and strong body, that was once the subject of his pride would waste away from sight; and his bones, that were once concealed, being covered by flesh, would stick out because of sickness, as though they become bare and naked. 43 Pope Gregory the great commenting on this phrase says that the flesh here refers to carnal lusts, and the bones to virtues of the soul. Through the rod of divine chastisement, the carnal lusts would fade away, and lose their authority on us; and the virtues once concealed, would stick out and become visible. Man does not realize the extent of his progress, except amid affliction; as in the time of prosperity, it would be difficult to distinguish between the carnal lusts and the spiritual power. When the apostles were beaten, and commanded not to speak in the name of Jesus, they departed rejoicing that they were counted worthy to suffer shame for His name, saying with confidence: “We ought to obey God rather than men” (See Acts 5: 29). There you can see how the power of faith shines more brilliantly amid the affliction; how the integrity of the flesh is wasted away, and how the bones of virtues stick out. About them, Wisdom says: “God tested them and found them worthy of Himself” (Wisdom 3: 5); Tested through persecution of the adversaries, they are found worthy of having their bones stick out; … As the strength of man is known in the time of affliction. Pope Gregory the Great “His soul draws near to the pit and his life to the messengers of death” (Job 33: 22). Namely, that man, fallen into affliction, becomes as though suffering severe pains, that almost bring his life to an end, and draw him nearer to the messengers of death; namely, to the angels assigned by God to take away people’s spirits. The nearer he is drawn through affliction, to realize that he is approaching death; the more he would strive to find a solution, to discover the true basis of life, by flying toward the protection from the trust in God. Pope Gregory the Great 44 E- He would send the righteousness: “If there is a messenger (an angel) on his side, as a mediator, one out of a thousand, to tell man what is right for him” (Job 33: 23). There is much controversy in interpreting this phrase: According to Septuagint version: Even if there are a thousand messengers of death, not a single one of them can inflict him in a deadly way; in case he decide in his heart to return to the Lord. If man realizes his own foolishness, He will help him not to fall into death; will renew his body, will fill his bones with marrow, and will make his flesh as smooth as a baby. According to the Volgata version: If an angel is found to speak on his behalf, one out of a thousand, to declare man’s righteousness, he would graciously say: “Spare him from going down to the pit; have found a ransom for him”. And according to the Chaldean version: ‘If he is found worthy, an angel comforter, one out of a thousand, would be assigned, to declare man’s uprightness; as a ransom is found’. The first view: is that that angel is a man. ‘Munster’ and ‘Isidorus’ believe him to be a prominent teacher sent to the sick to instruct them about the will of God. ‘Junius’ and ‘Termillius’ believe him to be a prophet. ‘Codurcus’ believes it to refer here to the condition of Amimelech who was inflicted with an illness because of Sarah the wife of Abraham; And that the angel is a prophet sent to declare to him that God is righteous (Genesis 20). ‘Umbreit’ believes that this angel is Elihu himself, sent by God to proclaim to ‘Job’ the truth concerning the divine ordinance, and the secret behind allowing for grieves to dwell on men. While others believe that the talk here concerns a faithful minister of God who visits the sick and those who suffer, to proclaim to them the plan of God; without referring to a specific name. The second view: That the talk refers to God sending His angels to declare His ordinance to men, the suffering among them in particular and to confirm to them that God intends to proclaim His mercy to them, if they return to Him by repentance. St. Jerome, for instance, believes that the talk here refers to an angel who 45 stands before God, assigned to instruct men and to mend their ways. The third view: is that the talk here is a prophecy about the Person of the Lord Christ. Among those who adopt this view is St. Augustine1. Who would be this messenger (angel), but Him, whom the prophet calls “The Mighty Angel of counsel”? Our Physician is from above; … Having found us under the burden of such infirmities, He came to us as a Man; Yet being the Righteous, he conforms to us in His Manhood, and differs from us concerning the power of His righteousness. A sinner could not be reformed except by God; Yet it was necessary for the One who comes to heel him, and to reform his past evil life, to be seen; namely, to be realized by the senses, through setting a role example for him to follow. And as God could not be seen by man, He became a man to be seen. The holy unseen God became a seen Man like us; so that being like us, He would instruct us by His holiness, and put an end to our infirmity by His might. Having no sin, He did not have to submit to any punishment, but submitted our disobedience by conquering it. And submitted Himself to our punishment for the sake of His compassion on us; As according to Him: “I have power to lay my life down, and I have power to take it again” (John 10: 18). Again, He was not raised like anybody else; as our own resurrection will be realized at the end of time; Whereas He celebrated His resurrection on the third day; … Our resurrection is to be realized through Him; Whereas He rises by His own power. Pope Gregory the Great F- Through redemption: “Spare him from going down to the pit; I have found a ransom for him” (Job 33: 24). 1 Cf. Barnes' Notes on Job 33: 23; Jamieson, Fausset and Brown Commentary, on Job33: 23. 46 Referring to the Mediator, our Lord Jesus Christ, Elihu speaks about his role in the salvation of man, and his enjoyment of redemption; saving him from going down to the pit of the kingdom of darkness, and granting him the eternal life instead of the everlasting perdition. The Mediator between God and man, the Lord Jesus Christ, who took the form of Man; in His compassion, says to His Father to the account of man to be saved: “Spare him from going down to the pit of corruption”. We would be liberated by the Mighty Savior, who Himself says: “If the Son makes you free, you will be free indeed” (John 8: 36). It is well said to the account of that saved man: “His soul draws near to the pit of corruption” (22); And now He declares that he Is not going down to the pit of corruption; As though he says: [Being aware through his weakness, that he is not far away from corruption; he would truly go down to it, if he assumes that by his own strength, he has distanced himself from it. But approaching with humility, he would be treated with mercy; Confessing his natural weakness, he would be given strength over the sins against which he wrestles. Whoever boasts in himself above what he truly is, would go down under the burden of his pride, and plunge to a lower depth. Having taken weakness on Himself, and endured our punishment by His death, the Lord abolished our corruption by His resurrection. Pope Gregory the Great “Spare him”; a translation of the Hebrew word meaning “Deliver him”; when someone is delivered through paying a ransom for his release; as used in (Matthew 20: 28): “Just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” The talk here is an obvious prophecy about the eternal redemption, for which the lord Christ has paid by His precious blood; according to the words said by the apostle Paul: “Not with the blood of goats and calves, but with His own blood He entered 47 the most holy Place once for all, having obtained eternal redemption” (Hebrew 9: 12). “I have found a ransom for him” (24). Using this expression, Our Lord Jesus Christ refers to His flaring jealousy for the salvation of the world; to His faithfulness and joy, in seeking the salvation of man. He works as though He searches until He finds, to rejoice. “He goes after the one who is lost until he finds it; and when he has found it, he lays it on His shoulder rejoicing” (Luke 15: 4, 5). “Rejoice with Me, for I have found my sheep which was lost” (Luke 15: 6). “What woman, having ten silver coins, does not light a lamp, sweep the house, and seek diligently until she finds it” (Luke 15: 8). “Rejoice with me, for I have found the coin which I have lost” Luke 15: 9) “I have found my servant David; With My holy oil I have anointed him” (Psalm 89: 20). The Mediator between God and man, the Man Jesus Christ, shows compassion on man, having taken the form of man. And through His compassion He says to His Father: “Spare him from going down to the pit of corruption” (24). Pope Gregory the Great 4- THE SWEETNESS OF ENJOYING THE SALVATION OF THE LORD: “His flesh shall be young like a child’s; He shall return to the days of his youth” (Job 33: 25). Speaking about the Redeemer Christ, Elihu lifts our sight up from the afflictions, the grieves, and the infirmity, to what we enjoy through that amazing redemption. Instead of speaking about infirmity, Elihu marvels when, by the spirit of prophecy, he sees man, who was going down to the everlasting perdition, not only enjoying good health, but his flesh becoming more young than that 48 of a child; he sees him turn from a condition of helpless old age to strong youth full of vigor. Through redemption the believer enjoys a new birth, and becomes a new creation according to the image of his Creator; … becomes a son of God in the water of baptism, through his union with the only-begotten Son; … becomes a new Naaman, about whom it is said: “He went down and dipped seven times in the Jordan, according to the saying of the man of God, and his flesh was restored like the flesh of a little child, and he was clean (of leprosy)” (2 Kings 5: 14)…. In him, the saying of the Lord Christ to Nicodemus will be realizd: “Unless one is born of the water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3: 5, 6). “His body is consumed by punishments; to return to the days of his youth” (35). When the first man fell from God’s favor, we were expelled out of the gladness of paradise, and got united to the tragedies of this mortal life; And through the pain of our punishment, we feel the seriousness of our transgression that we committed through the seduction of the serpent. Falling down to this status, we, outside God, would only find grief, that we feel daily in our bodies, together with suffering and death. Yet God, by His amazing ordinance, changes what dwelt upon us through committing sin, by the means of punishment. “His body is consumed by punishment, to return to the days of his youth”. As though He says: [Let him return to the days of his youth namely, let him be renewed to the perfection of his past life, and not stay in the condition where he has fallen; But by his salvation, he would return to the gladness of the status on which he was created in the first place. We have been brought up to this strength of the new life; not by our own strength, but through the Savior. I wish the Messenger (the Lord Christ), in His mediation for the sake of this man under punishment, say: “Let him return to the days of his youth”. Pope Gregory the Great 49 “He shall pray to God, and He will delight in him. He shall see his face with joy, for He restores to man His righteousness” (Job 33: 26). By this new birth, man enters into a relationship with God as a son who has a daring toward his father; he prays, confesses, praises, gives thanks; offers good incense that God smells a fragrance of pleasure and favor in the sacrifice of Christ. He would look at God in joy of heart, and sees His face with rejoice; he would no more fear to encounter Him; as He now realizes the truth of the reconciliation that took place on the cross. God pours on His believers, of the fruits of the Spirit, so abundantly, to make them carry the icon and righteousness of Christ. So Elihu moves us over from crying out because of grieves, to rejoicing as children of the heavenly Father, carrying the new nature, crowned with glory, enjoying the sight of God’s face, partaking of the praise and rejoice of the heavenly creatures, and getting covered by the righteousness of Christ, that we put on as a splendid heavenly garment. “He shall pray to God, and He will delight in him” (28). He says that the ‘Messenger’ (the Atoning Intercessor) will mediate first, to be followed by man. As, if the Lord has not started by mediating with His Father through His incarnation, and praying for the sake of our lives, We would not be able by our own stiffness to seek the eternities… But, because the Light of Truth explodes by the secret joy in our hearts, mostly following the great grieves of temptations, It is added, and truly so, that that man, tempted, and supplicating to God, “He shall see His face with joy” (26). It was previously said how God works by proclaiming Himself to us; But here, it is shown how He brings us joy, through making Himself known to us. Jacob, after wrestling with the angel, said: “I have seen God face to face” (Genesis 32: 30); as though saying, ‘I know God, who, Himself condescended to know me’. Paul, on the other hand proclaims that this knowledge will ultimately happen with absolute 50 perfection, saying: “Then I shall know just as I also am known” (1 Corinthians 13: 12). After so much strife in labor and going through so many waves of temptations, the soul will mostly become captivated with joy, when she meditate in the knowledge of the divine presence (that although she feels it, yet cannot fully enjoy its perfection); Hence it is well said that man, after so many temptations, “will see His face with joy” (26). The more man meditates in the Divinity, the more he would exchange his earthly works for the grace of meditation; hence it was befitting to add righteousness to his works, “He restores to man His righteousness” (26). He is called “Our righteousness”, not that it is our own, but became ours through the divine grace; In the Lord’s Prayer. We say: “Our daily bread give us today”. See how we call it “our bread”, although we pray to have it; it will be ours when we receive it, Yet It is God’s, as He is the One to give it. Pope Gregory the Great “And he sings among men and says: ‘I have sinned, and perverted what was right, and it did not profit me’” (Job 33: 27). It came in Hebrew as “sings among men”. There is much controversy in translating the Hebrew word “Shiyr”, meaning (to sing). Man turns from crying out because of the severe temptations and sufferings that dwelt upon him, to rejoicing and praising the Mediator who redeemed him, renewed his nature by His Holy Spirit, and granted him the eternal life. Although he sinned and perverted what is upright, Yet the grace covered him, was forgiven, and was not punished for his past. Some believe that the Hebrew word is rather derived from “Shuwr”, meaning (to look around), (to care for), or (to notice); hence it came in English as “He looks at men” (according to King James Version); As though this phrase refers to the divine Mediator, the Savior of the world, ‘looking at humanity’ that became corrupted. If someone happens to confess, that he has sinned and perverted what was right, of the talents, possibilities, mercies, and blessings, granted to him by God, and it did not profit him; The Savior will work in him. Namely, in case, under the 51 pressure of temptations, or under the enjoyment of seeing the divine Mediator, man confesses his sins, and the perversion of his ways, he would enjoy the divine mercies1. By that, Elihu presents to us the temptations as being chastisements from the Lord, with the goal of making man return to himself, reveal his sins, and feel his need for the Savior, in order to enjoy the divine mercies. By saying, “I perverted what was right”, he means I misjudged God’s plan toward me; … For the sake of making my life upright, He allows temptations to dwell upon me; and yet, looking at them as oppression and injustice, through the corruption of my heart, “I did not profit from them”. It is not the fault of the temptations dwelling upon me, but that of not profiting from them, because of my protesting against the Lord; and my belief that I do not deserve having all those cruel temptations. “He looks at men, and say: ‘I have sinned” (27). He would not realize that he is a sinner, unless righteousness has been his. No one can discover his faults, unless he starts to become upright. He, who is completely distorted, cannot realize the truth of his status, but by feeling that he is a sinner, he has actually started, to a certain extent, to become upright. … And becoming upright, although not yet righteous, he starts to rebuke himself. …And by crossing over to truly accusing himself, he starts to get attached to God by condemning himself for what he feels, would not bring pleasure to God. But if the sinner looks into himself, without being taught the feature of the righteous, he could not, in any way, realize that he is a sinner. Pope Gregory the Great Pope Gregory the Great believes that, looking at the saints, the believer can read in their life, as though in an open book, to realize that he is a sinner, and would then present a repentance, to live in the righteousness of Christ. Commenting on this phrase he says: [Because the life of the saints is a living study, the 1 Cf. Adam Clarke's Commentary on Job 33: 27. 52 righteous, in the language of the Holy Book, become worthy of being called “books”: “Books were opened, and another book was opened, which is the book of life, and the dead were judged according to their works, by the things which were written in the book” (Revelation 20: 12). To acquire the knowledge of the heavenlies, we should study the examples of the saints who came before us, about whom it was written that “they feed among the lilies” (Songs 4: 5). By the lilies is meant, the behavior of those who truly say: “We are to God the fragrance of Christ” (1 Corinthians 2: 15)… As long as we are still going through this mortal life, until we reach the dawn of the eternal day, we are in need of being fulfilled by the examples of the saints]. “He looks at men, and say: ‘I have sinned, and perverted what was right, (and did not get what I deserve)” (27). Even those who do not believe that they are sinners confess in a general way that they are. It is that way with men; they may publicly confess that the are sinners; Yet, once they hear someone truly refers to their sins, they hasten to daringly defend themselves, to reveal that the are innocent. Who has this feature, proclaiming that he is a sinner does not come from the depth of his heart; he is just uttering empty words. Knowing that it is written: “The righteous accuses himself from the beginning” (See Proverbs 18: 17); he pretends to confess his sin, to have a good reputation of being humble, when he actually is not. The righteous, on the other hand, through the examples of the saint, and being aware of the depth of his heart, he honestly accuses himself, believing in the truth of what he confesses; Then regretfully adds that “he did not get what he actually deserves”. Pope Gregory the Great “He has redeemed my soul from going down to the pit, and my life shall see the light” (Job 33: 28). This is the song of “the ones who come out of the great tribulation” (Revelation 7: 14), praising God for His exalted mercies, for bringing them up from the pit of Hades, to the High 53 Jerusalem; and from the kingdom of darkness, to settle down eternally in His bosom, in the divine light; according to what is written about the High Jerusalem: “The city has no need of the sun or of the moon to shine in it, for the glory of God illuminates it; and the Lamb is its light” (Revelation 21: 23). “He has redeemed my soul from crossing over to desolation” (28). Being preceded by the divine grace in the good works, Our free will should follow; And submitting ourselves to God who saves us, it is said that we redeem ourselves! The apostle Paul says: “I labored more abundantly than they all” (1 Corinthians 15: 10); and for fear of referring his labors to himself, he instantly added: “Yet not I, but the grace of God which was in me”. Having followed up, by his free will, the preceding grace of God, he truly adds, “which was in me”, so as not to appear denying the divine grace. “And my life shall see the light” (28); namely, the light of the truth, that he could not see, when he was dead in his heart; or he means what the Lord says: “I am the Light of the world” (john 8: 12). Pope Gregory the Great “Behold, God works all these things, twice, in fact, three times with a man” (Job 33: 29). “Twice” and “three times”, are interpreted by some as (several times); namely, God never ceases to work, in every way, to draw the wicked to salvation, to enjoy sonhood to him, his righteousness, His holiness, and His heavens. Some scholars believe that Elihu mention “three times”, as a reference to that God uses three ways to deal with the sinners: He starts by pouring on them an abundance of gifts, hoping that man would get in touch with the love of the Giver. In case he does not return to God, He uses dreams, visions, and divine inspirations. Then, if he still does not return, he uses the sorrows and afflictions, so that man would re-evaluate his life, and realize his true situation. 54 “Behold, God works all these things three times with every man” (29). If we think carefully, we shall find out that there are three successive stages of sorrow, as well as of joy; in his return to God, in his temptation, and in even in his death. It starts as man’s sorrow becomes great when he takes into consideration the enormity of his sins; and strongly intends to break the chains of worldly interests, and to walk along the way of God. All along the road of his return to God, he intends to take away the burden of the heavy temporal disturbances, to carry the light yoke of the Lord, in a servitude that embraces freedom; But then, comes the pain and disturbance of the heart; when the spirit call him on one side, and the body calls him on the other side …. It is well said about this man: “his life abhors bread; … his soul draws nearer to the pit and his life to the messengers of death”. But the divine grace does not allow for us to become subject to those troubles for a long time. It loosens the chains of our sins, and would soon lead us to the comforts of the freedom of our new life. The joy to follow, would take away the prior sorrow; and the mind of him who returns, would rejoice more than he would ever covet. But, lest man may assume that he has become a saint; once he returns to God, he will, through God’s permission, suffer the attacks of temptations. By his return, although he is as though has crossed over the Red Sea, Yet the enemies would continue to oppose him in the wilderness of his present life. Although we have forsaken our past sins behind us, having left the Egyptians dead on the beach; but destructive iniquities are still charging us as new enemies, to create obstacles on the way of our progress, to enter into the promised land … Our enemy is now more zealous to overcome us, as long as we are still in this life, once he realizes that we are rebelling against him. He may not care to strike those he is sure of being already in his possession; but he becomes more furious against us, once he knows that he is cast away from our hearts, which he considers as his secure dwelling place. Actually there are three stages for those returning to God to pass through: The start, the middle, and the end. At the start, they experience the magic sweetness; in the middle, the opposition of 55 temptations; And by the end, the abundance of perfection. After passing through the first two stages (of joy, followed by sorrow), he would be confronted with the third stage, with its pleasures that he ultimately gains … David says: “Do not enter into judgment with Your servant, For in Your sight, no one living is righteous” (Psalm 143: 2); The apostle Paul says: “I know nothing against myself, yet I am not justified by this” (1 Corinthians 4: 4); The apostle James says: “For we all stumble in many things” (James 3: 2); And John the Evangelist says: “If we say that we have no sins, we deceive ourselves, and the truth is not in us” (1 John 1: 8). Pope Gregory the Great “To bring back his soul from the pit; that he may be enlightened with the light of life” (Job 33: 30). Here, Elihu confirms what he has previously referred to, as a song said by man who enjoys the salvation of God (Job 33: 28); a gift presented to every man with no partiality; As God “is not willing that any should perish, but that all should come to repentance” (2 Peter 5: 9); And every believer would sing: “For You have delivered my soul from death, Have You not delivered my feet from falling, that I may walk before God in the light of the living” (Psalm 56: 13). The mind of every elect would suffer each of these three stages; Namely from the pain of the return; the temptations of the test; and the horror of dissolution; He would be purified and liberated by the same pain; as it is said” “To bring back his soul from the pit, that he may be enlightened with the light of life” (30). What we see with our physical eyes is the light of death; Whereas those who are enlightened with the life of the living, would despise the light of the world, and would go back to the exaltation of the inner splendor; to live in that place where they see the true light, and feel it; where there is no difference between life and light; As wherever there is light, there is also life. Pope Gregory the Great 56 5- ELIHU PLEADS WITH ‘JOB’ TO LISTEN TO HIM: “Give ear Job, listen to me; Hold your peace, and I will speak” (Job 33: 31). Elihu pleads with ‘Job’ to examine carefully what he said to him, and to listen attentively to what he is going to say; As he has much to say, that would touch his life, and are worthy of longsuffering and patience. “If you have anything to say, answer me. Speak, for I desire to justify you” (Jon 33: 32). Before proceeding to his talk in the following chapter, Elihu intends to wait politely for ‘Job’ to answer him, or to comment on what he has just said to him. Here, Elihu’s reasonable nature is apparent. Although he has gone too far in his accusation of ‘Job’, Yet here he is waiting, with good spirit, to hear his comments; As his goal is not to rebuke or to accumulate accusations, as much as to open the door of salvation and righteousness, for ‘Job’ to be justified before God. It is befitting for us as well, in our preaching, to realize the truth of our mission; that it is not to criticize or rebuke, but rather to support and to give compassion; with frankness, yet with no flattering. Elihu has previously said to ‘Job’ that he has been created of the same clay; and like him, he is in need of the helping Savior. According to the words of the apostle Peter: “I myself am also a man” (Acts 10: 26). Man does not need someone to terrify him; but to have compassion on him; to let him feel that he is his fellow in human weakness; and is in need for divine help. In humility, love, and compassion, Elihu asks ‘Job’ to tell him, if he has any objection, comment, or anything to be clarified; He lovingly wants him to tell all what he has in mind, for the sake of his justification. Together with asking ‘Job’ to listen with longsuffering and patience, to what he is going to say to him, Elihu proclaims that he is also ready to listen to him the same way. 57 Saying “I desire to justify you”, is because Elihu fears, lest he might have misunderstood what ‘Job’ said, or referred to him certain things, that he did not mean; he is asking him to talk frankly. “If not, listen to me, Hold your peace, and I will teach you wisdom” (Job 33: 33). As ‘Job’ kept quiet, and the three friends did not interfere, Elihu intended to proceed on his talking. 58 AN INSPIRATION FROM THE BOOK OF JOB 33 LET MY SOUL PRAISE YOU FOR BRINGING ME OVER FROM HADES TO HEAVENS My depths, cries out to you with the spirit of rejoice: You have created me of dust; Yet You granted me a breath of Yours. I know the weakness of my nature, and I realize the strength of Your work in me. Let me not criticize my brethren, or accuse them bitterly. As I am their fellow in weakness I seek their salvation, that they would enjoy, together with me, the riches of Your grace My soul moans for their falls; And my heart burns for their offenses Speak, O Lord, to them; Speak to them with the language of the abundance of gifts; Speak to them through Your mighty word. And in case they do not appreciate Your grace, speak to them with the language of sufferings In every way, You seek the salvation of all. In their sufferings, being a compassionate Father, You moan together with them. As for me, partaking of their sorrows, I moan together with them Work in them and in me, the way You chose, O the Savior of all. Who will carry me and them to the divine bosoms, But You, O the amazing Intercessor? By Your blood, we are purified; and by Your Spirit, we are sanctified. You bring us forth from the darkness of sin, to the light of Your righteousness. You bring us over from the pit of Hades to the Higher Jerusalem. You turn our bitter cry outs into rejoice 59 You turn our lamentations to songs and praise. You nurture our souls by Your blood. You introduce us to God Your Father, as His children Glory is to You, O good Savior, the Philanthropist.
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