ELIHU’S THIRD TALK THE UN-RECEIVED PRAYER This is the third talk of Elihu: He addressed his first talk to Job’ in particular; the second to his three friends together with him; Then he waited for ‘Job’ to respond, and when he did not, Elihu talked to deal with the following issues: 1- Elihu thought that ‘Job’ amid his affliction, had doubts concerning the benefit from walking in righteousness, and abstaining from evil; As though righteousness does not benefit man, nor does sin cause him harm. 2- Elihu confirms that God is in no need for the goodness of man; and that He would not be harmed in any way by his wickedness. 3- God may allow for some delay of a swift response to our crying out to him in our affliction; in anticipation that our insight would be transferred from the affliction to him personally. 4- We may cry out to God with no response from Him; because, even then, we do not carry the spirit of humility and submission, but that of murmur and protest. 1- Elihu’s assumption that ‘Job’ thinks that he is more righteous than God 1 – 2 2- Will righteousness bring no profit? And will wickedness cause no harm? 3 – 6 3- God is in no need for our righteousness 7 – 9 4- Let us cry out to God at the time of our affliction 10 – 11 5- Let us cry out to God with humility and with no grumbling 12 - 16 1- ELIHU’S ASSUMTION THAT ‘JOB’ THINKS THAT HE IS MORE RIGHTEOUS THAN GOD: 97 “Do you think this is right? Do you say, ‘My righteousness is more than God’s?” (Job 35: 1). ‘Job’ never, in any way, uttered that blasphemy. Elihu might probably assumed that, from Job’s talk about his faithfulness and his upright life; and that he did not commit any crime that makes him worthy of those calamities (See Job 9: 17, 30-35; 10: 13-15; 16: 12-17; 34: 18-19). He probably interpreted from this, that Job thinks that his righteousness is more than God’s. Pope Gregory the Great believes that Elihu misunderstood what is in Job’s mind, and what lie behind his words. He misunderstood Job’s attempts to justify himself before God, as a claim that he is more righteous than God. The true fact is that Job, failing to realize that his temptations were meant to justify him more and more, to earn greater glories; and are not meant as punishment on his sins; Wonders, saying: What are the sins that warrant such calamities to dwell on me?! They are more wondering than justification for him! “Do you think this is right? Do you say, ‘My righteousness is more than God’s?” (2). the blessed ‘Job’ did not say that he is more righteous than God; But says: ‘If I am brought to trial, I would certainly be acquitted by my judge’ (See 23: 7). By a study of Job’s life and the causes of his strikes, we may also come to the conclusion that, because he believed that his scourges were meant to take away his sins, and not to increase his worthiness; he was positive that his trial would end up in acquitting him, on account that there is nothing that would warrant such calamities to dwell upon him. In truth, the Lord Himself said about him to Satan: “You incited me against him without cause” (2: 3). Pope Gregory the Great What ‘Job’ did, before the law, have been done, and still is, by many, even in the era of grace. Namely, wondering: ‘Why would God allow such afflictions to dwell on His saints?!’ Many fathers of the church have asked such a question. For instance, we may mention the sixth debate of St. John Cassian with Father Theodore, (that we have already published); of which we may quote: 98 Some wonder: Why would those men of great worthiness and virtues is slaughtered by such robbers?! Why would God allow these crimes to happen against His servants, to fall into the hands of those evil men?! Amid our grief, we came to St. Theodore, who was prominent in the grace of discernment. This father was dwelling in the region of ‘Calle’, between ‘Netria’ and ‘Escat’ (5 miles from Netria, and 8 miles from Escat, where we were dwelling). Approaching him with our distress, wondering how God, with His great longsuffering, would allow for that to happen to His ministers, who because of their holiness would have kept others from such temptations1?! Father Theodore In an introduction to his essay on: “No one can harm someone else, unless the later harms himself”, St. John Chrysostom wrote: [As it is impossible to count the waves of the sea, It would be likewise impossible to count those who fall victims to evil plots, insults, and such sufferings. It would be impossible, whether by amending the laws, by issuing harsher verdicts, or by any other similar ways, to put an end to this current pestilence and disturbance, that increase on a daily scale, to such extent that the sighs, mourning, and wailings of people became a collective familiar practice! And there are those who hold fast to a new kind of folly, by accusing the care of God; when they often see a worthy man, captivated under violence, and cruelly stricken and insulted, by someone insolent, mean, and worthless; everywhere in the city or in the desert; on land, as well as in the sea!. I have written this essay in an attempt to correct their claims, and to prove that any man who sins, would only be doing on his own accord, and is not provoked to sin by anybody else] 1 St. John Cassian: Conferences, 6:1. 99 2- WILL RIGHTEOUSNESS BRING NO PROFIT; AND WILL EVIL BRING NO HARM? “For you say: ‘What advantage would it be to me? What profit shall I have, more than if I have sinned?’” (Job 35: 3). Some believe that ‘Job’ was so talking to himself; While others believe that he was as though saying to God: ‘My righteousness does profit You or me!’ Elihu probably quoted this from (Job 9: 30-31; 10: 15); that also came in (Psalm 73: 13). Although ‘Job’ did not say that in a direct way, but he meant that, he expected that his upright behavior in life should have saved him of the dwelling of such calamities. Yet that behavior brought him no profit to him! (See Job 19: 28). St. John Chrysostom made it clear that nothing would harm man but his evil doing; and nothing would bring him profit but his upright life. What then, is the significance of man’s goodness? It does not lie in riches, that he would fear poverty; Nor in bodily health, that he would fear illness; Nor in how people see you, that he would be keen on pleasing them; Nor even in the life in this world, that he would be terrified of death; … Man’s goodness rather lie in his abidance to true teachings, and in his uprightness in life; Something that no one, even Satan himself, can take away from him, as long as he properly holds fast to it. Because that for sure, is known by the meanest and the strongest of devils; Satan deprived ‘Job’ of his material possessions; Took away his children, Tortured his body, and tore his flesh apart, in a way, even the fiercest gladiator cannot do, like the worms that devoured it; Corrupted his reputation, that his closest friends were convinced, that this was what he deserved for the numerous sins they accused him of committing; He finally chased him out of his city, not to another one; and from his house, to have a heap of trash as his dwelling place. … All that Satan did 100 to break down Job’s goodness of soul; and to commit him to utter a single word of blasphemy against God. But all that did not harm ‘Job’; On the contrary, he was more glorified, at the expense of those plots poured on his head by Satan, who, although has taken much from him, yet he could not take anything away from his goodness; but incited him to grow in it more and more. ‘Job’ he ended up enjoying more trust from God, as much as he fought against such a fierce enemy. Now, if such calamities, done, not by the hands of man, but by those of Satan, who is more fierce than all men together; did no harm to the blessed ‘Job’; How can you claim that you are harmed or destroyed by some man?! If Satan with all his might, after pouring out all the evil tricks he has in his bag, and using all his weapons, against someone of such righteousness, and such exalted family status; has not caused him any true harm, but rather brought him profit, … How can anyone claim that someone could carry in his hands, what would bring harm to someone else, and not to himself1?! St. John Chrysostom “I will answer you and your companions with you” (Job 35: 4). Elihu says to them: I will reveal to you all, the evil caused by the wrong way of sin; and the blessings caused by righteousness. I shall bring on, what your friends have not, in their debate with you. “Look to the heavens and see; And behold the clouds which are higher than you” (Job 35: 5). Here, Elihu starts to reveal to ‘Job’, that he cannot realize the wisdom of God; as testified by the high heavens. As though he is asking him: ‘If you cannot soar up to heaven and reach the clouds; God, the Creator of all, is greater and higher than heaven and the clouds! Just like Eliphaz, Elihu reveals that God exalts above nature, which, in turn, exalts above the thoughts of man. 1 لا یستطیع أحد أن یؤذي إنسانًا ما لم یؤذِ هذا الإنسان ذاته. 101 Who cannot look with his eyes to heaven, and realize its secrets; how could he reach with his mind to God’s throne, and realize the secrets of His plan? “Most of God’s works are concealed; who is to announce his acts of justice? Or who can await them? For His decree is far off” (Sirach 16: 22). “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out” (Romans 11: 33). “For as heavens are higher than earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isaiah 55: 9). We are always committed to honor the works of our creator without reservation; as they would never be unjust. Searching for a cause for God’s hidden counsel, is counted as an opposition by man against His counsel, in pride. Being unable to discover the motives for God’s works, we should keep silent in humility, submitting to His works; As our carnal senses are not up to a level by which they can get through the secrets of his majesty. To that, the apostle Paul adds: “Will the thing formed say to him who formed it, ‘Why have you made me like this?’” (Romans 9: 20). Pope Gregory the great Here Elihu talks about the exalted nature of God. Man’s righteousness or his evil, neither benefit God nor cause him any harm; although they may have their effect on human life; “If you have sinned, what do you accomplish against Him? And if your transgressions are multiplied, what do you do to Him?” (Job 35: 6). He would not be harmed by your practice of sin, even if you multiply it several times (Jeremiah 7: 19; Proverbs 8: 36). Although should not be addressed to the blessed ‘Job’ who knows greater facts; Yet they are true. Our sins would not cause God any harm; nor would our good works bring Him any profit. 102 Pope Gregory the Great 3- GOD IS IN NO NEED FOR OUR RIGHTEOUSNESS: “If you are righteous, what do you give Him? Or what does He receive from your hands?” (Job 35: 7). You have nothing that God needs you to give Him (Psalm 16: 2; Proverbs 9: 12; Luke 17: 10). “Your wickedness affects a man such as you, And your righteousness a son of man” (Job 35: 8). Your wickedness would harm you as human, but would never harm God; as your wickedness isolate you from God, the source of happiness. You, being human, may harm yourself by your evil, and may harm other humans; and you, being a son of man, may benefit yourself and others by your righteousness. Man’s evil would harm him, who would be corrupted by vanity. Again, our righteousness would benefit him, who turns from his evil. By bringing sorrow on the righteous, the wicked liberate them from the lusts of this world … While gathering fierce deeds over them here, they rather push them further more toward heaven…; That is why the wicked are allowed by God to harm the righteous; for the latter to covet the good things to come, and to endure the present evils, however horrible they are. Pope Gregory the Great What then?! Will he, who is subjected to defamation, robbery, deprivation of possessions, expulsion from inheritance, and struggle in poverty; be considered as not being harmed?! No, He would rather be considered as getting benefit, if he is prudent! As, Have these things caused the apostles any harm? Haven’t they strove against hunger, thirst, and nakedness?! Haven’t they, because of them, become glorified, famous, and got for themselves more favor with the Lord?! 103 I do not say that no one could harm another; But I would say that no one is harmed by another. Now how could this be possible?! Despite the intention of Joseph’s brothers to harm him; Yet Joseph himself was not harmed by them. Although Cain has cast his net on his brother Abel; Yet Abel did not fall in it. That is why chastisements and punishments were established. God would not lift up the punishment from someone who plans to harm another, on account of the probable profit that would come to the one who endures it; But his punishment would be more confirmed on the one guilty of iniquity. Despite the fact that those on whom evil falls, would become more glorified, at the expense of the evil plotted against them; Yet, this was not intended by the one who planned it; but it was because of the courage of their victims. That is why the crown of wisdom is set for the latter, while the punishment is set for the former! In case your possessions are taken away, remember these words uttered by ‘Job’: “Naked I came from my mother’s womb, and naked shall I return there” (Job 1: 22); and add to them those of the apostle Paul: “For we brought nothing into this world, and it is certain we can carry nothing out” (1 Timothy 6; 7). In case your reputation is defamed, and you are reviled by limitless and false accusations, you will certainly be comforted to remember these words, said by the Savior Himself: “Woe to you when all men speak well of you” (Luke 6: 26); And, “Blessed are you when they revile and persecute you” (Matthew 5: 11). In case you are taken into captivity, remember that here, you have no place; But if you are wise, you should look at the present world as a land of sojourn. In case you are inflicted by serious ailment, quote the words of the apostle: “We should not lose heart, Even though our outward man is perishing, yet the inward man is being renewed day by day” (2 Corinthians 4: 16). 104 In case someone confronts a violent death; Let him remember how John the Baptist was beheaded in prison, and his head was given as a reward to a harlot dancer. Just meditate in the reward you will gain at the expense of these sufferings; Remember that, unjust persecutions of someone over another would cause his sins and iniquity to be taken away. Therefore, great is the benefit of these troubles for those who endure them with courage1! St. John Chrysostom “Because of the multitude of oppressions they cry out; They cry out for help because of the arm of the mighty” (Job 35: 9). Even if evil does God no harm; Yet it harms men. Those oppressed, cry out loud for help because of the multitude of oppression by those of authority, who press with their mighty arms on them; But there is no one to calm down their souls, because, although they cry out, yet they do not resort to God! It is difficult to connect between this phrase and the previous talk; But it seems that Elihu is dealing with a public issue that prevailed in the society, to which ‘Job’ himself referred (24: 12); namely, believing that God does not intervene, fast enough, to rescue the helpless poor from the hands of their cruel persecutors. Because ‘Job’ counted this issue as touching him personally, as his friends almost crushed him under their feet; Elihu looked at it as an insult directed to the care and love of the Almighty God; and found himself committed to present an explanation for it. Elihu proclaims that the secret of God’s sometimes noresponse or delayed response to prayers, is that he who prays does not care for enjoying God, but only for getting benefit from Him. His prayer is not a true one, aiming to enjoy the light of the divine presence; but is rather a natural scream out of pain, like that of a beast or a bird fallen into a trap (10-11); Our prayers to be saved from the wicked are empty ones (12-13). 1 لا یستطیع أحد أن یؤذي إنسانًا ما لم یؤذِ هذا الإنسان ذاته. 105 When man cries out in his affliction, he assumes that God does not listen; Yet He actually does listen, but will not respond because of the pride or lies of the one who prays. We can indeed call the wicked as “oppressors”; Not only those who corrupt our outer goods; but also those by whose evil example of corrupt life, our inner treasures are scattered; those who seek to devour us from within. He, who attacks our virtues by his evil behavior, is a more dangerous oppressor than the one who causes harm to our goods. Although he may take away nothing of our possessions, yet he poses before us a destructive example, and disturbs our peaceful hearts by temptation. Even if he does not commit us to fight against his evil behavior; Yet, through his life, we suffer strong injustice; we suffer inside from things, difficult to overcome. It is well said: “Because of the multitude of oppressions they cry out; They cry out for help because of the arm of the mighty” (9)… As he who wishes to terrify us, to push us to sin, may stir up the mighty arm of a tyrant against us. Pope Gregory the Great 4- LET US CRY OUT TO GOD AT THE TIME OF OUR AFFLICTION: “But no one says: Where is God my Maker, who gives songs in the night?” (Job 35: 10). The secret of this problem; namely, the non-intervention of God to rescue the poor from the hands of their oppressors, is that they do not resort to God, but to complain and murmur against God, and to lean upon human arms. Elihu says that no one of those who are under the feet of cruel oppressors, cries out saying: “Where is my God, who created me, to transform the night of tribulations, to a joyful feast, and to a song that fills my heart with joy?”. God is ready to intervene, yet He would not force Himself, but waits for those oppressed to call Him, to grant them His divine comforts, and to destroy the nets set for them (See Acts (See Acts 16: 25; Psalm 126: 1-2). 106 The ‘night’ in the Holy Book sometimes refers to sin, and other times to the afflictions and tribulations, that turn man’s life into a fearsome dark night. The Septuagint version came as: “Who sets the watchmen of the night”; namely, who sends His angels during the night of tribulations to rescue those who resort to Him. Whoever resorts to Him in his joy, as well as in his afflictions, would enjoy the true peace in daytime, as well as at night; and his life would turn into a joyful symphony, and a perpetual praise. “Who teaches us more than the beasts of the earth, and makes us wiser than the birds of heaven” (Job 35: 11) . Elihu is grieved to see the extent of what the rational man has reached, through disregarding His Creator, the Grantor of understanding and wisdom, who can save to perfection. Foolishly rejecting God’s teaching and guidance, he became less wise than the beasts of the earth, and the birds of heaven. God says on the tongue of Isaiah: “The ox knows its owner, and the donkey its master’s crib; But Israel does not know, My people do not consider” (Isaiah 1: 3). The beasts of the earth, the birds, and sometimes even the fish, know, and give thanks to the hand that stretches to feed them; whereas the rational human, who got more from his Creator, does not care to acknowledge the compassionate hands stretched towards him. The Holy Book calls us to learn even from the ant, which acts sometimes with more wisdom than the rational man with his exalted capabilities. Our enemy intends to draw us to temporal pleasures and to enslave us to carnal lusts; and in case we do not respond to him, and seek instead, the true knowledge, he strikes our hearts with pride. That is why the Psalmist confirms the need for understanding and the wisdom, together with humility; saying: “A man who has riches without understanding, is like the beasts that perish” (Psalm 49: 20); And on another aspect, the apostle says: “Because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish 107 hearts were darkened; … Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves” (Romans 1: 21, 24). The beasts of the earth refer to those who seek the lowly things through carnal life; whereas the birds of heaven refer to those who zealously seek the higher things. Pope Gregory the Great 5- LET US CRY OUT IN HUMILITY AND WITH NO GRUMBLING: “There they cry out, but He does not answer, because of the pride of evildoers” (Job 35: 12). Unfortunately, when those inflicted with calamities, cry out, God does not respond to them, because they cry out, not with the spirit of humility, but complain and grumble in evil pride. Here he presents to us another reason, why God does not respond to them: The first, as we saw, is that they do not cry out to Him; And the second is, if they do, it would be with complaint and grumbling. He will not listen to them until humility dwells in their hearts instead of pride, and until they present the prayers of remorse and repentance (Psalm 10: 14; Jeremiah 13: 17). It sometimes happens that when they fall into temptation, they expect heaven to grant them comfort, even during their lifetime; and wish for salvation, not for their own sake, as much as for that of their opponents. They want God the Almighty, to save them from the dangers surrounding them by some kind of miracle, to proclaim his might even to their oppressors. They covet that God would eternally save their opponents, by the same way He saves His own people in this world; according to the words of the prophet, on the tongue of the martyrs: “Deliver me because of my enemies” (Psalm 69: 18). As though he says: ‘It is not for my own sake that I seek to be delivered of the temporal temptation; But I seek deliverance for the sake of my opponents’. Pope Gregory the great 108 There are certain conditions for a prayer to be answered; of which are: That our request would be according to the will of God (Matthew 26: 39); … should do it with persistence (Luke 11: 8); … and should take into consideration to mend our behavior before asking (Isaiah 1: 15). That we have to feel our unworthiness for what we seek (1 Chronicles 17: 4); or the unworthiness of those, for whose sake we pray (Jeremiah 14: 11). That sometimes no response would be better for us than a response (2 Corinthians 7: 12)… If all conditions are fulfilled, God, no doubt, will respond to our prayers1. St. Basil the Great “Surely God will not listen to empty talk, nor will the Almighty regard it” (Job 35: 13). Surely God will not listen to vain supplications, or to denying unthankful hearts. Where there are no faithfulness, faith, or thanksgiving, prayers will not rise up to God; according to the words of the prophet: “You are of purer eyes than to behold evil; and cannot look on wickedness” (Habakkuk 1: 13). “Although you say that you do not see Him; yet your case is before Him, and you must wait Him” (Job 35: 14). Here Elihu probably refers to a remark said by ‘Job’ (23: 8), in which he says that he could not approach God, to have a chance to present his case before Him; He went east, West, North, and South, and could not see Him. Here, Elihu clarifies to him that, although God is unseen, yet, that does not mean He does not care for mankind; nor that we should not love and trust in Him. Because God cares for mankind, does justice and righteousness, and everything is revealed before His eyes; it is befitting of us to wait in patience; As He will certainly ordain in His proper time. “And now, because He has not punished in His anger, nor taken much notice of folly,” (Job 35: 15). 1 Reg. Brev. 261. 109 Some believe that the meaning here, is that the calamities that dwell on man, are nothing compared to the punishment that he actually deserve. If God visits us with His anger, through the chastisements allowed by Him, They are actually very light, if compared to the transgressions we commit. “Nor taken much notice of the multitudes of follies”. Here the talk is about God who does not take into account all the transgressions that we do; as though He compassionately disregard them or take no notice of them; in an attempt not to chastise us with a heavier hand; even if we think those chastisements to be extremely cruel. God, in applying His anger, is longsuffering to a great extent; keeping it to be poured later with no limit. Suffering here is the portion of the chosen, to prepare them for the heavenly reward; receiving the scourges here, would keep the eternal joy for them. St. Gregory the Great While under the scourges, have a good cheer; because the inheritance is kept for you. … He does not expel His own; … He chastens for sometime, but will not condemn forever1. St. Augustine I would prefer that God would visit my sins, and corrects my transgressions, here in this world; so that Abraham would say to me there, what he said about Lazarus in his talk to the rich man: “Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things, but now he is comforted and you are tormented” (Luke 16: 25). Therefore, when the Lord rebukes and chastens us, we should not be offended or grieved; We should put in mind that it would be in order to give us comfort later on; according to the words of the apostle: “When we are judged, we are chastened by the Lord, that we may not be condemned with the world” (1 Corinthians 11: 32). That is why ‘Job’, willingly received all his sufferings, 1 On Ps. 94 (93). 110 saying: “Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2: 10) 1. The scholar Origen “So job opens his mouth with empty talk; without knowledge he multiplies words” (Job 35: 16). Elihu arrived to this conclusion, that ‘Job’ opened his mouth and cried out; but in his murmur, his words and cries were counted empty and with no understanding. According to Elihu, Job’s complaint, having carried vain accusations against the ordinances of God, are nonsense, and with no value, understanding or knowledge. 1 On Exodus, homily 8. 111 AN INSPIRATION FROM THE BOOK OF JOB 35 WHY IS YOUR HAND HEAVY ON ME? In my human weakness, I often wonder: Why is Your hand heavy on me? Why would You allow for affliction to dwell on Your believers? Why would You allow for the wicked to overcome and rejoice? You answered me, O You whole in love, in the language of action and not in that of mere debate: That in my name, and to my account, You entered into the garden of Gethsemane. And that there, You, the Almighty, “began to be troubled and deeply distressed”. In my place, You said: “My soul is exceedingly sorrowful, even to death” You fell on the ground, You, before whom all the heavenly hosts worship. You said to God Your Father: “Abba father, all things are possible for You Take this cup away from me; Nevertheless, not what I will, but what You will” (Mark 14: 36). Let me abide to You; to utter what You uttered, and to seek what You sought. Let me carry Your thought in me. That I, together with You, accept even the reproach of the cross. Let me accompany You, along the way to Golgotha, so that my soul finds peace. What do you seek from me amid the furnace of affliction? Do you seek to behold my face, and hear my voice? I confess to You that I have turned my face to the world! I hope Your Holy Spirit would bring it back, to look at You. I have turned by debate to men. Assuming that they are capable of saving me. 112 I forgot that their souls would eventually come out, and their bodies return to their dust. Let me cry out to You; O my Stronghold. Although the anguish is all around me, Yet it cannot infiltrate into my soul. On the outside, there is bitterness and distress; but in the inside, there is rejoice in You, O Heavenly One. In humility You cried out, O the only-begotten Son. Although You are One in essence with Your Father; And Your will is His will; You delivered Your will to Him, so that His will would work in you. Grant me the spirit of humility, that my heart would cry out to You. Let “Thine will be on earth, as it is in heaven”. Welcome to anguish, as long as it is allowed by You. Let me experience the fellowship of suffering and crucifixion together with You. Let me taste the turning of my face toward You. When I see You, I rejoice; and no force can separate me from You. I cry out to You from my depths. Seeking that Your will works in me. Glory is to You, O the amazing in His goodness! O, the one whole in wisdom in Your plans toward me!
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