HOW COULD ONE BE BLESSED? Having supported his view by his personal experience, and by a divine vision; Now, in this chapter, Eliphaz presents the holy ones (the saints) as faithful witnesses to God’s truth; making it clear that “Job’ is not among them. He also clarifies the following facts: Those who accuse God are fools (Psalm 14: 1) If the fools seem to take root, that will only be temporary, then they will lose their possessions, for they are cursed by God. Affliction does not grow like flowers, but men bring them upon themselves through their evil foolishness, like lightening coming from above. Job’s friends have undoubtedly uttered some true facts, and others that are not; so did the righteous ‘Job’. That is if we look at their words aside from the events; and away from the intentions lying in their hearts and minds. Finally, Eliphaz says to ‘Job’: If I were you, I would return to God, who crushes the wicked, and blesses the poor and the righteous. He, alone, can make your path right, and grants you every material blessing that you wish for (17-27). 1- The holy ones are witnesses to the wisdom of God 1 2- Sin kills the fools 2 – 5 3- Man is born for trouble 6 – 7 4- God is a refuge for the afflicted 8 – 16 1- THE HOLY ONES ARE WITNESSES TO THE WISDOM OF GOD: “Call out now, Is there anyone who will answer you? And to which of the holy ones will you turn?” (Job 5: 1). Because Eliphaz was very sure of his position, he gave ‘Job’ the right to choose his judges, saying: “Call now, Is there anyone who will answer you?”; namely, search by yourself in the whole world, is there any holy one who faced the tribulations you faced? As God never dealt with any holy one, the way He did with you, you are definitely not one of them! Is there, among the holy ones, anyone who has cursed the day of his birth? Has any holy one rebelled, and hastened to judge, the way you done? “To which of the holy ones will you turn?” They would all stand by me; and confirm what I say. Eliphaz, puffed with the pride of wisdom, uttered those words, counting ‘Job’ as worthy of rebuke. “To which of the holy ones will you turn?” He mockingly says: 'You cannot acquire the support of the holy ones; Those whose company you did not have, when you were prosperous!' Pope Gregory the Great “Call now, Is there anyone who will answer you? And to which of the holy ones will you turn?” It is as though Eliphaz says: You are wasting your time, if you think that God is testifying to you. You are even denied a visit by an angel in your 2 prayers. You probably encountered a false one, who let you think that he is sent by God, which was not true. Father Hesychius of Jerusalem The activity of the prayers of the holy ones is proved by what came in the book of Acts, that an angel of the Lord appeared in a vision to St. Paul, and said to him: “Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you” (Acts 27: 24). If that was a ship in danger of sinking; and all prisoners were saved for Paul’s sake; Just meditate in what it would be for a righteous man in his own home; who is subject to temptations more furious than those of nature! But God grants us salvation, if we only obey the holy ones, like those on the ship, who have done according to their commands; and were accordingly, not saved alone, but were the cause of others to have faith and to be saved. St. Paul, the holy man, in chains, performed greater works than those of free men; The free centurion needed the help of his chained prisoner; and the captain of the ship needed him who was no captain; he who actually was the true captain of a ship, not of that earthly kind, but of the church of the whole world; where there is trouble on every side: conflicts on the outside,, and fears inside (2 Corinthians 7: 5); educated to navigate it by God – the Lord of the sea; not by human skill, but by the wisdom of the Spirit1. I wish we exhort those who have more favor with God, to raise more supplications, with more consistence, until the storm that threatens to destroy the whole world, calms down. St. John Chrysostom The world continues to exist, only for the sake of the prayers raised by Christians. Aristide of Athens Our prayers are both general and public; we do not pray for the sake of just one person, but for the whole congregation. I wish we keep on praying for the sake of the brethren, before the presence of the mercies of God the Father. Cyprian, the martyr 2- SIN KILLS A FOOLISH MAN: “For vexation kills the fool; and jealousy slays the simple” (Job 5: 2). The sinners are counted as fools; for not accepting the wisdom of God; who are killed by vexation, and their bones are corrupted by jealousy. Eliphaz probably means to say, that what dwelt upon ‘Job’ is nothing but the fruit of his foolishness and idiocy in listening to the deceiver who aroused his anger that would eventually kill him. In all that, Eliphaz, intending to justify himself, demonstrated his own foolishness! According to another version “Anger kills the fool; and envy slays the child”. It is to be noticed, that the former, when aroused by anger, chooses to bring death upon 1 Homilies on Acts, hom. 53. 3 himself; and the latte, by his envy, is like an immature child, led by someone superior to him1. St. John Cassian There is nothing greater than love; and nothing lower than anger. We should not care much for anything, even if it seems of benefit; to avoid disappointment and consequently anger, in case we do not get it. To keep our peace intact, we should not disturb ourselves with things, even those we consider necessary; and we should realize that nothing is more destructive than anger, and nothing more beneficial than love!2. Father Joseph There is nothing more dangerous or more cruel than anger. There is more danger in being drunk by anger, than in being drunk by wine3. St. John Chrysostom Let us meditate in the extent of danger of the sin of wrath (or vexation); by which we get separated from compassion; and distort our likeness to the image of the Almighty God. By anger, we drive out the wisdom, and become ignorant in everything we do, and in what we are committed to do; according to the wise saying: “Anger rests in the bosom of fools” (Ecclesiastes 7: 9). By the retreat of the light of understanding, agitation corrupts the mind. By anger, life is wasted; and even wisdom is as though imprisoned; It is written: “The tongue of the wise uses knowledge rightly; But the mouth of fools pours forth foolishness” (Proverb 15: 1); And, “Wrath of man does not produce the righteousness of God” (James 1: 20). Whoever cannot control his emotions as is fitting for a wise man is committed to live in isolation like an animal. Anger leads to the loss of the light of truth; As it is written: “Do not let the sun go down on your wrath” (Ephesians 4: 26). Because wrath brings about the darkness of confusion; God keeps from the angry the rays of knowing himself; And by wrath the splendor of the Holy Spirit is shut in. On another aspect, according to an old version: “On whom shall My Spirit dwell; but on him who is humble, contrite in spirit, and who tremble at My word” (Isaiah 66: 2). Pope Gregory the great If someone gets angry, being human; Yet he should rein his anger, being a Christian. St. Eronimus Who is prone to anger, is devoid of longsuffering and love; would become easily irritated by things of no importance; and would arouse controversy for things of no importance; and would have nowhere to go. Who does not feel sorry for such a man, offending both God and men. St. (Mar) Ephram the Syrian 1 The Institutes, Book 5:22. 2 St .John Cassian: Conferences ,16:7. 3 In Matt. hom 10:7; 15:4. 4 As the Holy Spirit is called “Peace of the Spirit”; and the anger is called (the worry of the soul); We should deduce that nothing would keep away from us the presence (work) of the Spirit, like anger. St. John El-Dargy It is no wonder that Eliphaz accused ‘Job’ of jealousy and envy; which are actually the sins of Eliphaz himself, which he reflects on the righteous 'Job'; saying, “Envy slays the simple” (2). The envious does not consider the calamities that come upon him, a tribulation; but a tribulation, as far as he is concerned, is the good things that come to others. On the contrary, success for him is not to become happy, but to see tribulations dwell on others. The envious becomes sad, when he sees good things happen to others; and is happy to see catastrophes dwell up them. Like the birds of prey which feed on dead corpses, are driven away by good fragrances; as their nature conform with everything evil and corrupt; Anyone who is overcome by the authority of this disease (the envy), would be devastated by the good fortune of his brethren; But, on seeing an evil temptation, he rushes to it, dives in it with his curved beak, and search for the catastrophes hidden in it1. St. Gregory of Nyssa Before anything else, it is befitting for a man put under the yoke, to be steadfast in his faith... He should free himself of envy, anger, and the deceitful lips2. St. Aphrahat, the Persian wise Healing would be fast, when the wound is obvious, on the surface; whereas wounds of the envious, because they are inaccessible for treatment, they shut in themselves their hidden pains, within the secret places of the conscience. Those people enjoy neither food nor drink; are perpetually grieving and sighing, and their hearts, day and night, are torn to pieces. All evils have limits; and every crime ends once it is committed; whether it is adultery, robbery, murder, or deceit; But envy, on the other hand, is perpetual and with no limit. Cyprian, the martyr “Envy slays a simple (little) one” (Job 5: 2). Man only envies those whom he thinks are better than him, some way or another. The envious therefore, testifies against himself, that he is inferior to others. Cain when God rejected his offering, and accepted that of his brother Abel; his envy made him mad, and got him to murder his brother (Genesis 4). Esau persecuted his brother Jacob, because to him, he lost his birthright and blessing for the sake of a meal of lentil stew (Genesis 27: 38; 25: 29). So it was with Joseph’s brothers, as the secret of proclamation was hidden from them, and they did not want him to be better than them, got envious, and sold him to the Ishmaelite passersby (Genesis 37: 5-11). And Saul persecuted his servant David; Out of envy, and for fear that he would reach a higher stature in virtue than his, he tried to kill him by throwing a spear at him, (1 Samuel 18: 10-11). 1 The Life of Moses: 2:258, translated by Magdy Fahim Hanna. 2 Demonstrations, 6:8 (Of Monks). 5 Therefore the envious feeling that he is inferior to others, is grieved for the good that come to them. Solomon say: “A sound heart is life to the body; But envy is rottenness to the bones” (Proverbs 14: 30). Whoever longs to become perfect and sound, should avoid the poison of envy; and should concentrate his emotions on the heritage that would never decrease by the multitudes of heirs; One heritage for all, and whole for everyone. It is a greater heritage, the greater the number of those who inherit it…. When man does not covet bad things, nothing would come in the way of love. Pope Gregory the Great “I have seen the foolish taking root, But suddenly I cursed his dwelling” (Job 5: 3). Eliphaz sees that Job, who took root; Being a fool, his success did not last long; and there he is cursing his dwelling. He is now presenting a new charge against Job: Beside hypocrisy, and hiding behind his apparently good works, evil secrets known only by God; That calamities, such as never heard of in the history of mankind, dwelt upon him; He accuses him of being foolish, who runs after riches and love of the world; something far from the life of that righteous man. This probably does not mean that Eliphaz wished for the destruction of ‘Job’; but – according to his mind – What dwelt upon him is the result of God’s wrath over him and his wickedness. He realized that it is God’s justice for ‘Job’ to fall under that curse, to be uprooted from the world with which he became so bound. The Holy Book warns us against the love of this world, saying: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world – the lust of the flesh, the lust of the eyes, and the pride of life – is not of the Father, but is of the world” (1 John 2: 15, 16). “Adulterers and adulteresses! Do you not know that friendship with the world is enmity to God? Whoever therefore wants to be a friend of the world makes himself an enemy of God” (James 4: 4). The foolish takes root in the earth and holds fast to it, for he loves the world and its temporal goods with all his heart, and takes pride in taking root in it, until he gets the whole lust of his heart, submitting to no one, prevailing over the weak, and realizing better positions by wicked ways. When the weak in heart see that the wicked prosper, they get terrified, and their thoughts become confused; according to the words of the psalmist: “As for me, my feet had almost stumbled; My stepd had already slipped; For I was envious of the boastful, when I saw the prosperity of the wicked” (Psalm 73: 2, 3). However, the strong in heart, when they see the wicked prosper, their thoughts concentrate on the punishment (the chastisement) awaiting them; And with a deep inner understanding in their heart, they despise the vain pride of the boastful; according to the words: “I have seen the foolish taking root, but suddenly I cursed his dwelling” (Job 5: 3) Cursing the dwelling of the foolish is condemning his glory; as his boasting is temporary, while his chastisement is perpetual. Anyway, the more the wicked takes root in this world, the more number of people he draws to destruction; according to the words: “His sons are far from safety” (Job 5: 4); As the sons of the foolish follow his lead in loving the world and practicing evil. Pope Gregory the Great You want now to inherit the earth? Be careful lest the earth would inherit you! 6 If you are meek, you will inherit the world; and if you are arrogant and cruel, it will inherit you! You will certainly inherit the earth, if you hold fast to the Maker of the earth and the heaven. St. Augustine Who, after having tasted the sweetness of the fruits of tree of life; intends to run after the corrupt fruits of the love of the world1?! Like fire that does not hold fast to water, The knowledge of God does not hold fast in a heart entangled in the lusts of the world2. No one has utterly despised the world, except him, in whom your fire perpetually kindles3. St. John Saba To receive the Word the Logos, the soul should be “crucified to the world” ,(Galatians 6: 14), and should be “buried with Christ” (Romans 6: 4; Colossians 2: 12); As this is the kind of acceptance sought by Him4. St. Ambrose “His sons are far from safety They are crushed in the gate, and there is no deliverer” (Job 5: 4). The gate of their house, where Job’s sons securely gathered to celebrate their feast, must have been so high and huge, that when it collapsed, it crushed them under its weight! There was no deliverer, as the curse of Job’s evil – according to Eliphaz – has dwelt over his children and destroyed them. He means to say: [Why would your children's perdition terrify you? The sons of the foolish, being justly chastened by God, would not only perish, but would also grieve while still living, “and there is no deliverer". And the profit they have unjustly got, would be taken by the righteous; and their strength would all be lost in lusts by the will of God. Father Hecichius of Jerusalem Job’s sons and daughters, who – according to Eliphaz – are as wicked and hypocrites as their father, are there in their stronghold, celebrating their feast, feeling safe and secure, guarded by their numerous servants and slaves. But they are not safe, because the house and its huge gate, the source of their feeling of security, collapse and kill them under its weight. These words carried a prophecy about the Lord Christ who said: “I am the door, If anyone enters by Me, he will be saved, and will go in and out and find pasture” (John 10: 9). The Gentiles who believed in this door, entered into faith, and went to the heavenly life, to find a divine pasture. That same door, became an offense to those who assumed to be safe, holding fast to the letter of the law, and thought that they are, and no one else, within the divine gates. Having rejected faith in the Lord Christ, the “door” – the entrance for the believers – became an offense to them; He who says: “If I had not come and spoken to . 1رسالة 33 . 2مقال 3 . 3رسالة 43 4 Escape from the World, 9:55. 7 them , they would have no sin, but now they have no excuse for their sin” (John 15: 22). I wish, O brethren, we do not get confused when we hear Him say: “I am the door”, and “I am the doorman”. As, what is the door? It is the way to enter. And who is the doorman? He is the One who opens the door, and reveals Himself to be seen! 1. Their great sin is not believing in the Lord Christ who came specially to renew their faith. If He had not come, they would have no sin. By His coming, the life of non-believers became more prone to destruction; and became for the salvation of those who believed; Being the Head of the apostles; He became “To one, the aroma of life to life, and to the other, the aroma of death to death” (2 Corinthians 2: 16) 2. St. Augustine “They are crushed in the gate” (Job 5: 4)... As the entrance to the city is called a gate, So is the entrance to the Kingdom of heaven on the day of judgment, through which all the elect enter into the glory of their heavenly city. “There is no deliverer” (4); as the Truth would save from the eternal woe, those who are temporarily afflicted by chastisement. Whoever rejects affliction would be forsaken then, with no way of salvation. As the wicked did not care to receive Him (the Savior), as a Father to chastise them; in their tribulation, they will not have Him as a Deliverer to help them. Father Gregory the Great Now, let us meditate in what the gospels say, concerning the promises of good news proclaimed by the apostles; those good news are simply, “Jesus”. One of this good news is the “resurrection”; which is another name for “Jesus”, who says: “I am the resurrection”. And Isaiah says: “How beautiful upon the mountains, are the feet of him who brings good news” (Isaiah 52: 7); seeing how beautiful and befitting is the proclamation by the apostles who walked (in Christ), who said “I am the Way”. He is commending the feet of those who walk along the “Way”, thinking of Jesus Christ; and who go through that “Door” to God the Father. They proclaim the good news, the beautiful feet; namely “Jesus” 3. The scholar Origen “Because the hungry eats up his harvest, taking it even out of the thorns, and the thirsty pant after their wealth” (Job 5: 5) Job’s wealth became a spoil to the Sebeans and the Chaldeans. Dr. Thomson in his explanation of this phrase says that the farmers used, after separating grains from hay, to store the grains covered by thick thorny branches, to keep animals away from them. And if thieves intend to rob them they would first have to remove these thorny plants4. Whoever does not open his heart by the inner true love, before the hungry, the thirsty, and the needy; his wealth would become a spoil to others, who would give 1 St. Augustine: On the Gospel of St. John, tractate 46: 4. 2 St. Augustine: On the Gospel of St. John, tractate, 89: 1. 3 Comm. on John, 1:10. 4 James M. Freeman: Manners and Customs of the Bible, Logos International Plainfield. N J, 1972, p. 208. 8 themselves the right to devour everything he has; the hungry would invade his storehouses, take it even out of the thorns; and the thirsty would pant after his wealth. So that was how Eliphaz’ saw ‘Job’ and his children, not generous with their love; And if they do, it would be only for the sake of appearances and vain glory; While their hearts were actually hard and cruel. That is why they deservedwhat the hungry , thirsty, and needy have done to them! In bitterness ‘Tobit’ cried out to the Lord, saying, “Because we sinned against You, and disobeyed Your commandments, You gave us over to plunder, exile, and death, to become the talk, the byword, and an object of reproach among all the nations, among whom You have dispersed us” (Tobit 3: 4). And the Psalmist says: “You make us turn back from the enemy; and those who hate us have taken spoil for themselves. You have given us up like sheep intended for food. And have scattered us among the nations. You sell your people for naught, and are not enriched by their price...” (Psalm 44: 10-14). And the Lord says: “Your wealth and your treasure, I will give as plunder without price, because of all your sins, throughout all your territories” (Jeremiah 15: 13; 17: 3; 30: 6; 50: 37; Ezekiel 7: 21; 23: 46; Isaiah 10: 13). “Your wealth and your treasures, I will give as plunder without price, because of all your sins” (Jeremiah 15; 13). What is this wealth of the sinners? Is it the wealth they have gathered on earth? Every man actually treasures for himself, either on the earth, if he is wicked; or in heaven if he is a good man (Matthew 6: 19-20). Is God saying to this people: That because of their sins, He will take away from them the wealth of prophets, like Jeremiah, Isaiah, and Moses. He actually did take that wealth away from them; And said through Christ: “I say to you, the kingdom of God will be taken away from you and given to a nation bearing the fruits of it” (Matthew 21: 43). This nation is us; God gave away the wealth of that people (the prophets) to us. “To them (the Jews) were committed the oracles of God” (Romans 3: 2); Then they were taken away from them and given to us. We can also say that the proclamation of the Savior: “The kingdom of God will be taken away from you and given to a nation bearing its fruits”, has been realized in Him. Not that the Holy book has been taken away from the Jews; but today, they do not possess, neither the law nor the prophets, as they do not understand or realize what is written in them. Yes, they may still have the books; but what is taken away from them is the ‘meaning of the holy books’. They do not care to know any interpretation of the law or the prophets. By the coming of the Lord Christ, the following prophecy is realized: “Go and tell this people: ‘Keep on hearing, but do not understand; keep on seeing, but do not perceive; Make the heart of this people dull’” (Isaiah 6: 9, 10; Matthew 13: 14-15); as well as the prophecy by Isaiah, saying: “For behold, the Lord of hosts, takes away from Jerusalem and from Judah, the stock and the store, the whole supply of bread and the whole supply of water; the mighty man and the man of war, the judge and the prophet, the diviner and the elder; the captain of fifty and the honorable man, the counselor and the skillful artisan, and the expert enchanter” (Isaiah 3: 1-3). All that, God took away from them and gave to us-- the Gentiles. He says: “without price, because of all your sins throughout your territories” (Jeremiah 15: 13). There is no place not filled by the sins of those people. How could their territories not be filled with sins, those who killed the truth, as the lord Christ is the truth; They killed the wisdom, as the lord Christ is the Wisdom; They killed the 9 justice, as the lord Christ is the Justice. By condemning the Son of God to death, they have lost all that: the Truth, the Wisdom, and the Justice. And when the Lord of Glory was risen from the dead, He did not appear to those who killed Him, but appeared only to those who believed in Him. “And I will make you cross over with your enemies, into a land which you do not know; For a fire is kndled in My anger, which shall burn upon you” (Jeremiah 15: 14). That was realized when He gave that people up to slavery by their enemies, and in a land they do not know. And following those words of threats directed to them, Jeremiah (or the lord Christ) continues His prayer, adding these words: “O Lord, You know; Remember Me and visit Me; And take vengeance for Me on My persecutors. Do not take Me away in My longsuffering” (Jeremiah 15: 15 LXX) 1. The scholar Origen 3- MAN IS BORN FOR TROUBLE: “For affliction does not come from the dust, nor does trouble spring from the ground” (Job 5: 6). After Eliphaz tried to prove that what happened to Job was a just chastisement from God, He is as though starting to encourage him, lest he would fall into despair. Affliction is not like natural crops that grow in fixed seasons, nor spring like plants from earth, but everything happens according to divine will. In other words, do not blame the soil, for affliction is not her doing; but put the blame upon yourself, as the cause is actually within you, according to the words: “If you are scoff, you alone will bear it” (Prov 9: 12). As we do not expect the appearance of a tree without planting a seed; It is befitting for us not to think that afflictions dwell upon someone who did not commit evils. What happened to ‘Job’ is not haphazard, but is the crop of evil planting. This fact was revealed to us by our Lord Jesus Christ the Creator of the soul and of the world, who says that the fault is within the soul and is not outside it. The human souls are like similar earthen vessels that differ only in the nature of their content. If one contains gasoline and another contains plain water; In case you bring fire near them, the first may explode, while the other will quench the fire. St. John Chrysostom wrote more than one essay, confirming that no one or event can harm man, unless man harms himself. Someone may say: Didn’t Satan harm Adam; corrupted his being, and made him lose paradise? The cause for what happened lies in the negligence of the one on whom the harm was done, and his lack of self-control. Satan despite using all his various strong tricks could not submit ‘Job’; So, how could he manage to submit Adam with such minor way; unless Adam has defeated himself by himself?! What then? Is it not possible to harm someone by false accusations, to let him suffer such calamities as came upon the righteous ‘Job’?! No, But man can get benefit if he strives as well! Did these things harmed the apostles? Did they not persist on striving against hunger, thirst, and nakedness?! And ended up glorified and justified by God?! Did ailments, boils, poverty, and the absence of anyone to care for 'Job', cause him any harm?! Did they not give him a crown of victory?! 1 In Jer. hom. 14:12, 13. 10 And Joseph's brothers, through their intention to harm him, did they not cause him instead, to be glorified?! Yet, God Does not lift up the punishment from him who planned the harm, on account of the happy ending for the one he intended to harm; But the punishment is rather confirmed on him because of his evil intention. St. John Chrysostom “Yet man is born to trouble, as the sparks fly upwards” (Job 5: 7) Man is created to live in peace, comfort, and the rejoice of heart; Yet, through disobeying the divine commandment, and giving his back to God, the Source of his happiness, he ended up “born to trouble” (7) ; and “conceived in sin” (Psalm 51: 5). Trouble has become an integral part of our being; as though we were created to bear them, as the sparks (the birds of prey, in another version) fly upwards. “Do not be surprised at the fiery ordeal that is taking place among you, to test you, as though something strange is happening to you” (1 Peter 4: 12); Because “By the sweat of our your face, you shall eat your bread” (Genesis 4: 19). Pope Gregory the Great believes that man’s life is a continuous strife and an incessant battle against the devil, ; Yet these battles will end up with victory and a crown for those who strive well. Human nature was so created. ... The earth has produced nothing more pitiful than man! ... We should not marvel then that we are born to be harmed, and to cause harm, according to the words of the prophet: “The days of our lives are... years; yet their span is only toil and trouble” (Psalm 90: 10); And as said by Jacob: “few and hard have been the years of my life” (Genesis 47: 9). Man may say: But ‘Job’ is righteous! Yes, he is righteous, But human nature is created to bear trouble! St. John Chrysostom We should not withdraw from our strife because of despair; For: “The kingdom of heaven has suffered violence, and the violent take it by force” (Matthew 11: 12). No virtue could be gained without strife; and the mind could not be controlled without deep grief of the heart. “Man is born to trouble”, And for the sake of reaching “a perfect man, to the measure of the stature of the fullness of Christ” (Ephesians 4: 13), we are committed to be perpetually in a great strife, and a limitless awareness1. Father Cerinus Let us then, have great awareness and strife, as far as the outer circumstances are concerned; when we go through a burden of grief, until we reach the hope to gain the higher things through those outer chastisements. Enjoying the grace of reason, man realizes that it is impossible for him to pass through his earthly sojourn without grief. That is why, St. Paul enumerating his afflictions to his disciples, he added: “for you yourselves know that this is what we are destined for” (1 Thessalonian 3: 3). The more the body is stricken, the higher the mind soars to seek the higher things; as also testified by Paul, saying: “Even though our outward man is perishing, yet the inward man is being renewed day by day” (2 Corinthians 4: 16). The mind flies freely higher; for the same cause the body is burdened to bow downward! 1 Cassian: Conferences, 7:6:3. 11 “Man is born to trouble” The word “man” here, represents life according to the flesh; according to the words of Paul: “Where there are envy, strife, and divisions among you, are you not carnal?” (1 Corinthians 3: 3); then added: “and behaving as mere men?” (1 Corinthians 3: 4 Vulgate). In this life, “Man is born to trouble” Every man, seeking the temporary things, is carnal, bowing under the burden of his lusts. It is much trouble to seek the glory of the present life, to acquire it, then to strive hard to keep it, once you do! It is trouble and limitless suffering to holdfast to things that you know, will not last long. The saints, on the other hand, not longing for temporal things, would not only let themselves fall under the burden of temporary lusts, but they are free of labor before crosses, and in the time of What is there, more painful than scourges? And yet, as is written about the apostles when they were scourged, “They departed, ... rejoicing that they were counted worthy to suffer shame for His name” (Acts 5: 41). “Man is born to trouble”; truly feeling the evil of the present circumstances, as he looks forward to the future reward... That is why he adds: “As the sparks fly upward” (According to the Arabic language version: “As the bird flies upward”. Hoping for the higher things, the soul withdraws from the pain of trouble. Wasn’t Paul like a bird, born to fly? Despite enduring limitless crosses, he says: “For we know that, if our earthly house, this tent, is destroyed, we have a building from God, a house not made of hands” (2 Corinthians 5: 1). Like a bird he soared up above the lowly things. Although he was still on earth in flesh, the wings of hope were carrying him up to heavens. Pope Gregory the Great The fears of him who strives, turn into a cause for his salvation; And, on the contrary, for his enemies, they become a cause for their shame and ridicule. He would stand firm against all their attacks and turn all their seductions vain. Satan, in his battle against ‘Job’, moves in a horrible way between heaven and earth! ... Lucifer has fallen from heaven (Isaiah 14: 12); But the saints did not let him rest on it, and enjoy our destruction. Having been defeated several times by ‘Job’, Satan would not stop the battle before achieving a decisive victory; So he persisted on exhausting the strength of the righteous man. Father Hesychius of Jerusalem 4- GOD IS A REFUGE FOR THE AFFLICTED: “But as for me, I would seek God, And to God I would commit my cause” (Job 5: 8). If we disregard the intention of Eiphaz, and his wrong view of ‘Job’, we shall find his words faultless. Man, having not kept God’s commandment, became born to trouble; And there is no other way out for him but to return to God, and to lean on Him, being the true support for the afflicted. It is as though Eliphaz says to ‘Job’: If I were you, I would not protest against God, and curse the day of my birth; But I would instead, resort to God, and submit to His will, being the source of every good and comfort. I would commit my cause to God; and “Let Him do what seems good to Him” (1 Samuel 3: 18); And as the Psalmist says: “Commit your ways to the Lord. Trust also in Him. And He shall bring it to pass” (Psalm 37:5); and, “I will say to the Lord, ‘He is my refuge and my fortress; My God, in Him I will trust” (Psalm 91: 2); And according to the words of the apostle James: “Is anyone among you suffering? Let him pray” (James 5: 13). 12 As though Eliphaz says to ‘Job’: [If I find myself in such a situation, I would be persevere; knowing that the Lord is the Master. You are actually confusing yourself; in your place I would wait on God, and would never cease on calling him without ever losing hope. He is capable of changing any situation. I may find myself now, in the midst of evils, But God is capable of putting me in the midst of goods; He is the Almighty; namely, He is the Lord ofl men, situations, places, and all things]. St. John Chrysostom As though he also says to him: [As you are no more worthy of praying; I will call the Lord of all on your behalf. Being so proud of yourself, you no longer call God; and consequently all these calamities came upon you!] Father Hesychius of Jerusalem O Lord, You crown us with your good will; namely, You guard us, and make us victorious; Then You give us a crown1. St. Jereome Tell Him what ails you; Tell Him what you desire2. Say to the Lord: “You are my refuge and my fortress; My God, In You I trust” (Psalm 91: 2). He, who says: “He who dwells in the shelter of the Most High...” (Psalm 91); and not in his own shelter? Is he, who does not boast, like those two, who, in paradise, ate (of the tree of knowing good and evil), to become two gods; and consequently ended up losing the eternity, with which they were created. They chose to dwell in their own shelter, and not in that of the Most High; they listened to the counsel of the serpent (Genesis 3: 5), and despised the commandment of God. Ultimately they discovered that, what was realized in them, was God's threat; and not Satan’s promise. Therefore, I wish you also say: “In Him I will trust,... He shall deliver me” (Psalm 91: 2) 3. No one will be helped by God, unless he does something himself:.., He would be helped if he prays4. The complete result of faith is: He urges us to ask, and it will be given to us; to seek, and we will find; and to knock, and it will be opened to us (Matthew 7: 7). Whereas he, who argues would cause the door of God’s mercy to be shut before him5. You have created us, O Lord, And our hearts will not settle down until they rest in You6. St. Augustine “Who does great things, and unsearchable, wondrous things without number” (Job 5: 9). We should deliver ourselves, and all our affairs in the hands of God; “No one can find out the work that God does from beginning to end” (Ecclesiastes 3: 11). 1 Homily 20 on Ps. 92 (90). 2 On Ps 37 (36). 3 On P.s 91 (90). 4 On Man’s Perfection in Righteousness 20:43. 5 On Man’s Perfection in Righteousness 20:40. 6 Confession 1:1:1. 13 The heretics dared to blaspheme Him, He, whom the prophets proclaimed to be God the Almighty. As for you, you should worship God, the only and the Almighty, the Father of our Lord Jesus Christ. Never worship several gods; Escape from every heresy, and say: “I will seek God, And to God I will commit my cause – who does great things, and unsearchable, wondrous things without number...” To whom is the glory forever, Amen1. St. Cyril of Jerusalem God is called the One “Who does wonders”, not to show off His power of doing what surpasses the nature which he Himself has created in the first place, nor to break its laws; But for the sake of His love for man, He makes His people a wonder!. Because His exalted love for mankind is utterly amazing; The men of God find pleasure and happiness in praising Him! “For You are great, and do wondrous things; You alone are God” (Psalm 86: 10). “The heavens will praise Your wonders, O Lord; Your faithfulness also in the assembly of the holy ones” (Psalm 89: 5). “Declare His glory among the nations, His wonders among all peoples” (Psalm 96: 3). “Sing to Him...Talk of all His wondrous works” (Psalm 105: 2) “Oh those men would give thanks to the Lord for His goodness, and for His wonderful works to the children of men” (Psalm 107: 8). “Who is He that we may praise Him? For He has done wonders among His people” (Sirach 31: 9). “I will tell of all your wonderful deeds” (Psalm 9: 1). Not only had those openly realized, in my body, but also, in an unseen way in my soul. Yet, these wonders are far more exalted; Men, being earthly, tend to be impressed by what they see by their own eyes, Their amazement to see the dead Lazarus, rise in flesh, surpassed their amazement to see the persecuted Paul rise in the Spirit (John 11; Acts 9). awhile the seen wonder calls the body to enjoy the light; By the unseen ones, man crosses over to realize the unseen, to talk about all God’s wondrous deeds2. When you rejoice in God’s wondrous deeds, you forget even yourself; and rejoice in Him alone; For what could be better than Him? You proclaim: “I will remember the wonders of the Lord of old” (Psalm 77: 11); “You are the God who does wonders” (Psalm 77: 14). You are truly the great God who does wonders in the body, as well as in the soul; You let the deaf hear; the blind see; the weak heal; the dead rise; and the paralyzed strengthen. But all those wonders took place in the body; How about those that happened in the soul? Those who were recently drunkards, became laborers; Those who were idol-worshippers, became believers; And those who used to rob others, became givers to the poor3! The heavens will praise Your wonders, O Lord” (Psalm 89: 5)... Every work of mercy toward the lost souls, is a work of justification of sinners. What would you praise but the amazing works of God? You praise Him when you see the dead rise; Praise Him more, when the lost are saved. Yesterday you were in a whirlpool of drunkenness, Now, you see beauty in controlling yourself! Yesterday the one you 1 Catechetical Lectures, 8:8. 2 On Ps. 9. 3 On Ps. 77 (76). 14 saw blaspheming God; you see him today praising the Lord! The idol-worshipper, you saw yesterday, became today a worshipper of the Almighty Creator! I wish those who have been so transformed from such horrible things, would not look at their own worthiness; to become heavens, but praise Him, who made them heavens1! St. Augustine “He gives rain on the earth, and sends water on the fields” (Job 5: 10). Here, from nature, He presents the first example of the great wonders of God. We often do not care much for rain; but it is actually a great work that reveals the might of God; as without it, there would be no life! In the midst of our sufferings and afflictions, when we cry out to the Creator of heaven and earth, He will cover our souls, being His heaven, with the clouds; and will rain on our life with the water of His Holy Spirit, the Grantor of heavenly comforts. Then we may say: “In the multitude of my anxieties within me, your comforts delight my soul” (Psalm 94: 19). St. Jerome believes that the cloud which cover the heavenly soul, are the multitudes of prophets and apostles; And that the rain granted by God, is His joyful commandment and His divine teachings. “Who covers the heavens with clouds; Who prepares rain for the earth” (Psalm 147: 8). The earth needs water; if our earth does not receive rain, which is the divine teaching, it will produce no fruits2. Moses was a cloud; That is why he says: “Let my teaching drop as the rain” (Deuteronomy 32: 2). His message is a spiritual rain that comes down on us. And Paul, in his epistle to the Hebrews says: “Ground that drinks up the rain falling on it repeatedly, and that produces a crop useful to those for whom it is cultivated, receives a blessing from God” (Hebrew 6: 7); And another time, he says: “I planted, Apollos watered, but God gave the increase” (1 Corinthians 3: 6) 3. The clouds are the prophets and the apostles who water the barren hearts of men with their teachings4. St. Jerome Pope Gregory the Great translates the verse saying: “He sends waters on the fields” (10), as “… on everything”; Man represents everything; he represents the whole world: [As man shares the being with the rocks; the life with the trees; the feelings with animals; and the discernment with the angels; he therefore truly represents the whole world, as in him the whole world is included. The Lord said to His disciples: “Go... and make disciples of all the nations,... teaching (all creation) to observe all things that I have commanded you” (Matthew 28: 19, 20). As (all creation) was made for the sake of man alone]. Man was not introduced into the world until the sixth day of creation; as it is not befitting for the (Ruler) to appear on the stage before those on whom he will have authority! But, once the Creator prepared everything, as a royal dwelling for the coming Ruler, He proclaimed him! 1 On Ps. 89 (88). 2 Homily 56 on Ps. 147 (146). 3 Homily 73 on Ps. 97 (96). 4 Homily 66 on Ps. 89 (88). 15 That royal dwelling is the earth, the islands, the sea, and the heaven, which is like a dome towering over everything. In this palace, riches of every kind are stored: All the world of plants and animals; everything that has body, soul, and life. Added to that are everything beautiful and valuable in the sight of man, like gold, silver, and precious stones. The divine Creator hid an abundance of these things, as though a royal treasure in the womb of the earth; that when man appears in the world, he would contemplate in some, and have authority on others. Enjoying the use of this and that, he would give thanks to the great Beneficent; and would be drawn to the incomprehensible power of the great Creator1. St. Gregory, Bishop of Nyssa The Almighty gives rain on the earth; when He waters the dry hearts of the nations, with the heavenly grace of preaching; And sends water on everything; when with the fullness of the Spirit, He transform the barrenness of man into fruition; according to the words of the Truth Himself: “Whoever drinks of the water that I shall give him will never thirst” (John 4: 14). Pope Gregory the Great “He sets on high those who are lowly, And those who mourn are lifted” (Job 5: 11). The second example is God’s might that sets on high those who is lowly, and grants security to those who mourn. The successive tribulations sent ‘Job’ down to dwell on a heap of trashes, having no more placed to dwell and have rest. But, being humble, without murmur, he soared high to heaven; As humility is the ladder, by which the soul climbs, by Jesus Christ to the bosom of God the Father. Grief indeed crushes man and sends him down to destruction and bitterness; Yet, If he grieves in the Lord, he will ascend to the true security. “He frustrates the devices of the crafty, so that their hands cannot carry out their plans” (Job 5: 12). The third example of the greatness of God, is His intervention in the affairs of men. Although He gave them the freedom of will, Yet He would not let things go on with no control. He frustrates the devices of the crafty, so that their hands would not settle down on the heads of the righteous. By resorting to God, the believer enjoys the divine Truth; So that the crafty would not be able to lay their hands on him; The darkness of vanity and deceit would not be able to appear in the presence of the light of the Truth; On them the Kingdom of light would never reign, But that of darkness. The Jewish leadership oftentimes craftily assumed that they could catch the Lord Christ in their nets; Allowing them to tempt Him; through their craftiness, they condemned themselves by themselves. Craftiness and deceit, carrying corruption within them, cannot stand before the Truth. Through planning evil devices, the crafty expose their inner self; And as they become unable to carry them out, God keeps those, against whom they plan evil. Pope Gregory the Great “He catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon them” (Job 5: 13) 1 De hom. Opif. 2. 16 The apostle quoted this verse in his first epistle to the Corinthians (3: 19). God very easily destroys the evil counsel of the cunning, who count themselves as wise; As He did to the counsel of Ahithophel, who was helping Absalom to kill his father David, and take over his throne; to that of Sanballat (Nehemiah 4: 7-23); And to that of Haman (Esther 8). Every tool formed against the church of God, would indeed never prosper (Isaiah 54: 7). “In the net which he hid, his own foot is caught” (Psalm 9: 15); “He made a pit and dug it out, and has fallen into the ditch which he made. His trouble shall return upon his own head, and his violent dealing shall come down on his own crown” (Psalm 7: 15-16). Pope Gregory the Great presents to us two examples, for how God catches the wise in their own craftiness: The first from the old Testament, and the second from the new Testament. In the first, Joseph’s brothers had the intention to get rid of their brother, lest he would exalt above them, and they would submit under his authority. By their human wisdom, they sold him as a slave; But by the divine ordinance, Joseph became so great in Egypt that his brothers came and prostrated themselves before him.. The second example from the New Testament, when the Hebrew priests and the religious leaderships intended to get rid of the Lord Christ, lest the whole world would go and follow Him (John 21: 19). They condemned Him to death; But by the tool -- the cross – they killed Him, the whole world followed Him. How does God catch the wise in their own craftiness? While they assume that they can manage without God, they find themselves more in need of Him. They realize that they are less knowledgeable than the illiterate fishermen, without whose wisdom they cannot now work1. St. John Chrysostom A rich young ruler once tried to flatter Jesus; pretending to be on His side. In (Luke 18: 18) we can see how he, who knows everything, “who catches the wise in their own craftiness” (Job 5: 13) 2 responded to his deceit. St. Cyril the Great “They meet with darkness in the daytime, and grope at noontime as in the night” (Job 5: 14). The life of the true believer is a perpetual daytime with no darkness; And according to the words of the apostle: “You are all sons of light and sons of the day. We are not of the night nor of darkness” (1Thessalonian 5: 5). ‘Lot’ did not know the darkness when he received the two angel, and intended to give them hospitality in his house. But the wicked people who were in the darkness, intending to do corruption to them, were struck with blindness, and as though in the darkness, they were unable to find the door (Genesis 19: 11). Instead of enjoying the angelic light they fell in the darkness of evil, and lost both their outer and inner insight. “They meet with darkness in the daylight”; For, in the presence of the ‘Truth’ Himself, they are struck with blindness, through the deceit of lack of faith... The ‘Light’ Himself advises them , saying: “Walk while you have the light, lest darkness overtakes you” (John 12: 35). When the wicked see others do good, their hearts are struck with painful envy. They become preoccupied with searching for something with which to accuse them. 1 Homilies on 1 Corinth. 10:3. 2 Commentary on Luke, homily 122. 17 Although they find nothing wrong in them, Yet by the eyes of their evil hearts, they seek to find some hidden dark corner! Pope Gregory the Great The worst thing about envy is that it is a disease that implies secrecy. You find the envious looking down, pale-faced, and always complaining of inner pains that consume his body; Yet he would be ashamed to say: ‘Because I am envious, I feel sad and bitter for anything good that happens to others; I suffer for the happiness of my brethren, and hearing of their success would be like a sword that tears me up, and stabs me deep’. He cannot admit it, but, he keeps his feelings in his heart; which would progressively consume him1. St. Basil the Great The beasts, birds, and reptiles, all partake of the sufferings of their own races in nature, and cooperate together against their adversaries; Whereas the envious human being; on the contrary rejoices for the fall of his brother, relative, and friend. The envious counts the tribulations of others, as of more benefit to him than any success of his own... He becomes as though an enemy of mankind, and a slap on the face of the congregation of his church; ... There is nothing worse than envy?! The devil is envious; Yes, But he would never direct his envy against another devil. Yet, you, man, envy your fellow man; and particularly those within your own family and circle of friends; something that the devil never does! “Through the devil’s envy, death entered the world” (Wisdom 2: 24). When Satan saw man honored, his envy kindled, and he did his best to finish him up. He had Abel killed; David, nearly killed; beside a score of righteous people; And finally the Jews became the killers of Christ. St. John Chrysostom “But he saves the needy from the sword, from the mouth of the mighty, and from their hands” (Job 5: 15). The counsel of the crafty intends to destroy the poor; But the Almighty God saves them from their sword, their mouth, and their hands; He always works to the account of the poor. When the believer puts his whole life in the hands of the Lord, he will no more fear the sword of the devil, the killer of the soul; or lose his hope because of him. And if the devil carries the sword of accusation and destruction, being a killer from the beginning; Yet, the one with us, is greater than the one against us. The One with us is our Lord Himself, who also sends His angels to guard us. In Him we enjoy hope, and no despair can ever have the authority on our hearts and minds. “The voice of the Lord breaks the cedars” (Psalm 29: 5). The devils who were before puffed up and haughty, will be all destroyed; will be scattered in the air like broken branches of trees2. The Lord commanded the unclean spirit, saying: “Be silent” (Mark 1: 25). I do not need your voice to commend me; Your suffering and punishment will be commendation enough for Me; I would rejoice in your departure; “Be silent and come out of the man”. It is as though he says to him: Come out of my dwelling . 1 ا رجع الأب الیاس كویتر المخلصي: القدیس باسیلیوس الكبیر، منشو ا رت المكتبة البولسیة، بیروت، 1989 ، ص 307 . عظة 11 2 Homily 89, for Epiphany on Ps. 29 (28). 18 place, I want to enter into my own guest room! So, Be silent, and come out of the man, Come out of the room prepared for Me. I want my dwelling place back... Acquiring him is against my will... I, myself, have taken a human body... The body, you now acquire, is sharing my body;... Come out of it1! The devils intend to aim their arrows in the darkness toward the heart of the upright... But I stand firm on the line of battle, alert, girded, and ready to fight... I will not disregard the strife that has already started; I hear you say, that the enemies have already set their bow strings, filled their bag with arrows, And there they are, waiting in hiding, in the dark, to attack and wound the true hearts of my holy men. Seeing them so well prepared, I shall put myself between them and the enemy; I will stand in the way of their arrows, that, through My pain, My ministers would not feel pain; by My wounds, they would be cured, and by My sufferings, they would not suffer; But would say instead: “With favor You will surround him (the righteous) as with a shield” (Psalm 5: 12) 2. St. Jerome “So the poor have hope, and injustice shuts its mouth” (Job 5: 16)... Eliphaz was preoccupied with debating against ‘Job’ to debase him. But God lifts up the weak, debases the mighty, and put to shame the deceitful. St. John Chrysostom “So the poor have hope, and injustice shuts its mouth” (Job 5: 16). Looking at the crafty, the poor collapses to despair; But looking at God, he becomes filled with hope, when the mouths of the crafty is shut, that the sin inside them wouldn’t be able to utter a word; as God Himself speaks. Even if these evil forces happen to prevail and overcome, Knowing that this is a chastisement of God, you will realize that they will be soon justly judged! Be sure that the beast will be slain in the right time; but you, brother, Be zealous in seeking the mercy and peace of God3. St. Aphrahat “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty” (Job 5: 17). Eliphaz discerns between God’s correction of His believers, and His punishment over the wicked; He acknowledges the fatherly chastening of the fallen believer. In his first talk, Eliphaz presents some comforting words; that he himself needed more; namely, the acceptance of the chastening of the Almighty Lord. As what dwelt over ‘Job’ was nothing but a correction from the Almighty, the loving God, It would be an utter idiocy and foolishness to oppose the Lord, and to disregard His compassionate fatherhood, even during the moments of the chastisement. The Hebrew word for “Do not despise”, came to mean (Do not hate). It is befitting for the believer to submit readily to the will and chastening of God, even if it is bitter; Being in need of the rod of chastisement. We should count ourselves deserving it, as a useful, albeit a bitter medicine! We should bow before Him, and trust His wisdom and care. 1 Homily 76 on Mark 13:31. 2 Homily 60 on Ps. 11 (10). 3 Demonstrations, 5:25 (Of Wars). 19 We should not also disregard it; as though it happened haphazardly, and not according to a wise and a sound divine plan. We should count the chastening as the voice of God, and a heavenly message. That is how it is befitting for us to receive the chastening of the Lord, to appreciate its wisdom, and to submit to Him with fear and trembling, and be sure that it is for our eternal edification. He is actually weaning us from the world and the temporal pleasures, to get attached to the Beneficent Himself, who grants us the eternal glory. How befitting it is for everyone, to draw his attention to the blessings of God’s chastening to His believers; However great its bitterness and troubles may be, Yet they are not destructive, and are of temporary nature, and give the believer the strength to confront the beasts of the earth; ... How befitting it is to feel that what dwell upon him are allowed by God for his own edification, correction, and justification. Eliphaz’ goal here, is not to encourage ‘Job’ to accept the pain from the hand of God, But rather to convince him that God, does not seek to chasten him, but to destroy him. Having crossed the line, his sufferings are actually punishment, albeit extremely painful; And they are, but a down payment of what he should expect on the day of judgment, on account of being, according to Eliphaz, the worst of the wicked! The pomegranate fruit is protected by an inedible, firm, and bitter cover, although, on the inside are beautifully arranged and sweet seeds. So is philosophy (the spiritual wisdom), It is dry and unattractive from the outside, Yet, when it becomes clear, it proves to be full of good promises. When the divine Gardner (God) opens up the pomegranate of life, at the right time, and reveals its hidden beauty, those who taste it will enjoy its sweetness. The apostle Paul says: “Now, no chastening seems to be joyful for the present, but grievous (like the first impression of the pomegranate cover); Nevertheless, afterwards it yields the peaceable fruit of righteousness to those who have been trained by it” (Hebrew 12: 11) – namely, the sweetness of the fruit inside1. St. Gregory of Nyssa “For He bruises, but He binds up; He wounds, but His hands make whole” (Job 5: 18). Although God allowed for Job’s body to get covered with painful boils; Yet, like a clever Surgeon, He bandages the inner wounds of the soul, and grants them the comforts of His healing Holy Spirit. In chastening, He seems as though crushing; Yet He restores to His believers every honor and glory, on an eternal level; namely, “His hands make whole”. The prophet Moses sings, saying: “Make us glad according to the days in which You have afflicted us; and the years we have seen evil” (Psalm 90: 15); And the prophet Hosea says: “He (God) has torn, but He will heal us; He has stricken, but He will bind us up” (Hosea 6: 1). He bruises, but He binds up; We, being pierced with the spear of His fear, will be restored to the sound sense. Pope Gregory the Great That is why, God’s wrath does not dwell on all, but only on some; the strikes coming on some, would chasten all, to keep them away from evil2! 1 The Life of Moses, 1:193. 2 The Life of Moses, 1:206. 20 St. Gregory of Nyssa “For whom the Lord loves He chastens, and scourges every son whom He accepts” (Hebrew 12: 6). He first wounds, then heals; after bringing pain, He then binds up. The same way He says to His prophet Jeremiah: “See, I have this day set you over the nations and over the kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant” (Jeremiah 1: 10). Anyway, We are committed first to remove what is bad in us; As God cannot build, where there is still a lowly building; “For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6: 14). We are committed to uproot evil by its roots; We are committed to bring down the building of evil from within our souls; So that the Word can build and plant1. If the evil is not first uprooted, we cannot receive goodness. He would rather destroy the frail buildings of the lack of faith; As it is the Lord who erects the true tabernacle which He Himself makes, and not man (Hebrew 8: 2); About which the apostle Paul said: “You are God’s building” (1 Corinthians 3: 9) 2. “Nevertheless in these days, says the Lord, ‘I will not make a complete end of you” (Jeremiah 5; 18). God does not hasten to condemn those who are worthy of punishment, before giving them the chance to repent. He does not punish for the sin on the spot, nor make a complete end of the sinner. We see in the book of Leviticus an example of this, concerning the curses on those who disobey the law. After proclaiming the first punishments, it is said: “And if in spite of this you will not obey me, I will continue to punish you sevenfold for your sins” (Leviticus 26: 18). Then He mentions another punishment: “But if, despite this, you disobey me, and continue hostile to me, I will continue hostile to you in fury” (Leviticus 26: 27). From this, it is obvious that God brings punishment very gradually, For He intends for the sinner to repent, instead of letting him pay the price on the spot; After threatening the people with the sufferings that would dwell on them, God said to them: “Nevertheless in these days,… I will not make a complete end of you” 3. “For that is the day of God’s revenge” The Holy Book states that chastisements are put on him who endures them with patience. If man is not punished here on earth, he will be punished on the Day of Judgment. God says on the tongue of the prophet Hosea: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery” (Hosea 4: 14). When God punishes a sinner, it is not because of his anger on him, as some people think; But, on the contrary, A sign of God’s anger on someone, would be refraining to punish him; A punished man, even if he suffers, the goal of his punishment is to correct his path; according to the words of David: “O Lord, Do not rebuke me in Your anger, nor chasten me in Your hot displeasure” (Psalm 6: 1). And as the prophet Jeremiah says: “O Lord, correct me, but with justice; not in Your anger, lest you bring me to nothing”(Jeremiah 10: 24). There are many who corrected their path, because of God’s punishments and chastisements on them. According to the Holy 1 Homilies on Jeremiah, homily 1: 16: 2. 2 Fragments from Catena on Jerm. 70. 3 Homilies on Jer.,7. 21 Book, the children of Christ when they do wrong, they are punished, in order to get a chance of mercy from the Lord: “If his sons forsake My law, and do not walk in my judgments; If they break My statutes, and do not keep My commandments, Then I will visit their transgression with the rod, and their iniquity with stripes. Nevertheless My loving kindness I will not utterly take from him” (Psalm 89: 30- 33). From this we understand, that if someone commits iniquities, and was not punished so far, that would be a sign that he is (still) unworthy of punishment1. The scholar Origen “He will deliver you from six troubles, In seven, no harm will touch you” (Job 5: 19). The previous talk was general, but now, it is directly and specifically addressed to ‘job’; presenting to him God’s precious promises, and proclaiming His great mercies. Although Job’s friends were not guided by the Spirit of God in all what they said; Yet they presented divine promises which they knew through oral tradition; albeit they sometimes uttered some words about God, as well as about ‘Job’, which were not right. By saying: “He will deliver you from six troubles, In seven, no harm will touch you”, Eliphaz confirms, the afflictions and troubles, together with the help and salvation. As long as we are still in the world, we should expect afflictions; But we also trust in the help of God, our Father, and His care for our salvation and our peace. The apostle Paul says: “What persecution I endured. And out of them all the lord delivered me” (2 Timothy 3: 11). “No harm will touch you” . No real harm will result from the afflictions; as “The wicked one does not touch (the children of God)” (1 John 5: 18).; They are kept secure in the hands of God their Savior. The figure 7 refers to the labor during the present life. God, after consummating everything on the sixth day, He created man, then rested in the seventh day. That day, he designated with no evening, as there will be no end to the rest that followed the consummation of creation. After the good works in the present life, there will be the reward of the eternal rest. That is why “He will deliver you from six troubles; In seven, no harm will touch you”. By the fatherly guidance He lets us get trained on the troubles of the present life; But when the Judge comes, He will hide us from evil, and will bring us over to His more confirmed salvation. Pope Gregory the Great Because ‘Job’ is one of those whom God warns and corrects, and not of those He will strike by punishment of destruction; That is why, in six troubles God will deliver him; Troubles that would otherwise wear him out; Yet, because he is His servant, friend, and soldier, Harm will not harm him in the seventh time; He will be kept safe by God’s help. But, because this might not be the way Eliphaz sees it; He tells ‘Job’: The first time it was the burning of the flock; the second, the attack on the oxen; the third, the loss of the donkeys; the fourth, the robbery of the camels; the fifth, the death of the shepherds; the sixth was the sudden death of your sons and daughters; then, in the seventh, the evil personally touched you, as demonstrated by the pain of your body, and the boils on your organs. Anyway, as 1 Homilies on Jer. ,L II 22 It seems that you are not one of those who are worthy of the divine mercy, you are not going to be delivered by God, who strikes and heals, . By what he said, he meant to lead ‘Job’ into despair; not aware that his words have actually encouraged the warrior more; As in six times God has delivered him from troubles, as those troubles we mentioned, came from the enemy. But God, looking down at His righteous subject, has put beforehand, limits to what the evil one can do; saying to him: “Behold, All what he has is in your power, only do not lay a hand on his person” (Job 1: 12); Meaning, ‘You can touch his outside, but you have no authority to enter into his person’... Notice how God has actually kept ‘Job’ safe from all those tribulations; despite all the vain claims uttered by Eliphaz. Father Hesychius of Jerusalem Notice how he, in what he says, distorts every benefit, and gives his friend a cruel slap; and in what way? By showing that ‘Job’ is neither among those who are warned, nor among those who may get hope. Yet, actually, what he says, beside having its general application, exactly apply to the person of ‘Job’; saying, [That is what we saw and heard; And if it did not happen in your case, and you still remain in your afflictions, This will be for your own benefit to realize the extent of your iniquity!]. St. John Chrysostom “In famine, he shall redeem you from death, and in war, from the power of the sword” (Job 5: 20). Famine cannot destroy them; as “In the days of famine they shall be satisfied” (Psalm 37: 19); “To deliver their soul from death, and to keep them alive in famine” (Psalm 33: 19). Man needs the Word of God – not only as the Savior, who restores his soul to its early nature, but also to satisfy all his material needs. He presents Himself to man, as though He is everything to him. In the Lord Christ, famine cannot destroy us, because the Lord is our fulfillment. The Lord Christ presents Himself to those who feel their need to Him; because this feeling give them the worthiness of His existence and dwelling in their hearts. Being One, He presents Himself to every believer according to his spiritual status. Probably, as the apostle says: ”to those, who by reason of use, have their senses exercised to discern both good and evil” (Hebrew 5: 14), Christ has become all these things, to befit the different states of the soul. He is called the' true Light', for by Him the eye of the soul is illuminated. He is the “Logos”, for her ears to find something to hear. He is the "Bread of life”, for the soul to find something to taste. And somehow He is called the “Nardine or the oil”, for herl to sense the sweet fragrance of the Word. And because He could be felt and touched; He is called the "Incarnated Logos”, for the soul to touch Him concerning the Word of life (John 1 – 1: 4; 1 John 1: 1). But above things, He is the "ONE" – the Word of God itself – who adapts to the different reactions of the one who is praying, according to all these various names; So as not to leave any of the aspect of the soul without His grace1. Indeed I can say that He becomes all things needed by every creature, capable of setting himself free. That is why He becomes the Light of people; if they – while in 1 Comm. On Song of Songs, book 2:9. 23 the darkness of evil – seek that Light which shines in the darkness, and cannot reach it. He would not be the Light of the people, if they have not become in the darkness1. The scholar Origen The Lord redeems man from the swords of the enemy, however numerous they may be; the wars of the demons cannot destroy us. “A thousand may fall at your side, and ten thousand at your right hand, but it shall not com near you” (Psalm 91: 7). Jesus, the Son of God, my Lord, grants and commands me to crush under my feet the spirit of adultery, and to tread upon the spirit of anger, and the demon of greed, etc2. Like the Father “who alone has immortality” (1 Timothy 6: 16); the Lord Jesus, loving us, has taken upon Himself, the verdict of death on our behalf. On the same level, this also applies to God the Father; who alone has “no darkness in Him”. Christ, for the benefit of man, has taken upon Himself our darkness, So that, by His authority, He can bring our mortality to “naught”; and scatter our inner darkness3. Before the coming of our Lord and Savior, all the devils reigned on the peoples’ minds and bodies, and settled down in their spirits. Then the grace and mercy of the Lord Savior appeared on earth, to teach us how every man’s soul should restore freedom, and the image of God, according to which it was created. Who is that, if not Jesus Christ, with whose scourges we, who believed in Him, are healed, when “having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it "on the cross" (Colossians 2: 15) 4. + We have fallen under the authority of our enemy; namely, “the prince of this age” and his followers the hosts of evil. From this came our need of redemption by Him who purchases us, to come back from our state of sojourn from Him; Hence our Savior gave His blood to redeem us. And as the “forgiveness of sins” that follows the redemption, is impossible before man is liberated, We had first to set ourselves free from the authority of him who captivated us; to get away from his hands, to be worthy of the forgiveness of our sins, and the healing from their wounds, in order to carry out the works of piety and virtues5. The scholar Origen “You shall be hidden from the scourge of the tongue, And you shall not be afraid of destruction when it comes” (Job 5: 21). The way God protects His children from the swords in battle, He likewise protects them against the scourge of the evil tongue, which is sharper than the sword; and protects them against the vain accusations. Thus, in time of peace and in time of war as well, the believer lives in peace under the tabernacle of God, so as not to be afraid of destruction when it comes. Here Eliphaz presents an accusation against ‘Job’, in the form of an advice; As though he says to him: You have been defeated in the temptation; As having been afflicted, you should have refrained from sinning with your lips. Your tongue testifies 1 Comm. On John 1:20. 2 In Josh. Homily 12:3. 3 Comm. On John 2:26 (21). 4 Contra Celsus 2:77. 5 De Principiis 4:1:2, Contra Celsus 2:52;3:7. 24 to your wickedness; for you have fallen in its snare, and bowed under its fatal scourges. Eliphaz was not aware that what he says does not apply to ‘Job’, to whom God Himself testifies that “In all this ‘Job’ did not sin with his lips, nor charge God with wrong” (Job 1: 22). The one who has actually fallen in the snare of the tongue, and under its scourges, is Eliphaz himself; with the intention to bring the righteous ‘Job’ down. As for ‘Job’, the words of the Psalmist apply, saying: “He shall deliver you from the snare of the fowler and from the perilous pestilence” (Psalm 91: 3). The holy man of God1 loved the virtue of silence; when he realized that man’s voice is the beginning of sin. He said to himself: “Let me keep myself from sinning with my lips”; having read that, of the signs of the divine protection of man, is hiding him from the scourges of his tongue, and from the testimony of his conscience. We are chastened by the rebukes of our thoughts, and the verdict of our conscience. We are also chastened by the scourges of our voice, when we utter something that hits our souls and minds with deadly wounds. Yet, where is that man, whose heart is purified from the uncleanness of sin, who does not transgress with his tongue? Having realized that it is difficult to find such a man, who can keep his mouth free from erroneous talk, the holy man set for himself the statute of righteousness, by committing himself to the law of silence; in order to avoid, by it, such a fall, from which it may be difficult for him to escape by talk2. St. Ambrose “You shall not be afraid of destruction when it comes” (22). Seeing themselves preoccupied with their confrontation against the adversary in various ways, the holy men provided themselves in their battle with the following tools: They have the help of God’s word to confront famine. They have the shield of self-control to confront the sword of war. They have the stronghold of patience to confront the scourge of the tongue. They have the help of the inner love to confront the harm of outer tribulations. By such amazing tools they pass through the various temptations, brought over them by their crafty enemy; to gain greater riches in virtues as God’s warriors. Pope Gregory the Great “You have consumed them, but they have refused to receive correction” (Jeremiah 5; 3). God, in His care and mercy, goes all the way with His purification task for the sake of the salvation of the soul. If all what dwell on us from God are intended for our perfection and correction, and we still refuse to receive them; He who has the reason would say to the Lord: “O Lord, You have consumed them, but they refused to receive correction” 3. The scholar Origen “You shall laugh at destruction and famine, And you shall not be afraid of the beasts of the earth” (Job 5: 22). The believer in his peace of heart, disregards the plots of the wicked, and the rage of the beasts of the earth, because he feels that he is kept in God. That is how the .( 1 ربما یقصد داود النبي(مز 7 :39 2 Duties of the Clergy, 1:2:6. 3 Homilies on Jer., 6. 25 apostle Paul did not fear the last enemy; namely, death, and completed his praise, saying: “O death, where is your sting?” (1 Corinthians 15: 55); “Yet in all these things we are more than conquerors through Him who loved us” (Romans 8: 35). “You shall laugh at destruction and famine”... It is well said by the Psalmist: “The righteous also shall see and fear, and shall laugh at him, saying, ‘Here is the man who did not make God his strength’” (Psalm 52: 6, 7). Now, the righteous may become afraid when they look at the wicked; for feat that they may follow their lead; But later on; finding out that they unable to correct those who fell under the eternal verdict, and feeling no compassion toward them, they look at them and laugh. Pope Gregory the Great In the Holy Book, you often see God portrayed as having certain human emotions. If you read the words: “God’s wrath and anger”, Do not assume that these emotions are attributed to God; But it is actually a way by which God talks to chasten and correct His children. When we intend to instruct our children and correct their behavior, we try to appear before them in a fearsome way, and with a firm and solemn face that may contradict our real feelings; Yet, that suits the way of chastisement. Because, if we persist on showing on our faces features that conform to our real inner feelings toward them, we shall definitely spoil them, and make them turn to the worst. When we talk about God’s anger, It will be for the sake of our repentance and correction; As God, actually, never gets angry nor agitated; But it is you, who would bear the consequences, when you fell into horrible sufferings because of your sins and transgressions, in case God chooses to chasten you, by what we call ‘His anger’1. The scholar Origen “For you shall have a covenant with the stones of the field, and the beasts of the field shall be at peace with you” (Job 5: 23). When the believer is at peace with God, he will be at peace with all creation, and will have a covenant even with the stones of the field, “In that day I will make a covenant for them with the beasts of the field, with the birds of the air, and with the creeping things of the ground. Bow and sword of battle I will shatter from the earth, to make them lie down safely” (Hosea 2: 18). Whoever is in a covenant with the Creator of the heaven and earth; Heaven and earth would have pleasure in serving him. Therefore, we are committed to strive faithfully, to correct our path, and reform our behavior; in order to become in a better relationship even with the beasts of the field, not to mention a better one with humans. This conforms with what came in the book of the righteous ‘Job’ “The beasts of the field shall be at peace with you” (5: 23 LXX). No offense from outside shall affect us, as long as it is not allowed to take root in us; As according to the words: “Great peace have those who love Your law, And nothing causes them to stumble” (Psalm 119: 165) 2. St. John Cassian “The beasts of the field shall be at peace with you” (23). It is obvious that the demons have submitted to 'Job', not willingly, but under compulsion; He 1 Homilies on Jer., 18. 2 The Institutes, 9:8. 26 understands that in courage and patience... and knowing how to guard the peace of his house; namely his body, the temple of God, against any struggle against the Spirit of God dwelling in him (1 Corinthians 3: 16); the emotions of his body had no controversy against the law of the Spirit. Father Hesychius of Jerusalem Our deceitful enemy is called “the beast of the earth”; as, by his beastly nature he seizes the souls of the wicked in the moment of their death.... Whereas the righteous, submitting by their hearts to the fear of God, all fear from the adversary shall instantly disappear from them. The “Truth” gave His disciples peace from the beginning when He said to them: “Peace I leave with you, My peace I give you” (John 14: 27). And Simeon the elder desired the perfect peace, when he prayed to God, saying: “Lord, now You are letting Your servant depart in peace, according to Your word, For my eyes have seen Your salvation” (Luke 2: 29, 30). Our peace starts by our longing for the Creator, and is consummated by the clear vision. It will be perfect when our minds are not blinded by ignorance, and not influenced by carnal attacks. Getting in touch with Him; the soul either submits to God, Or the body submits to the soul; Then the tent of the righteous would be said to be secure; namely, in his body dwelt by his reason; the rebellious emotions of lusts would thus be under the guidance of the hand of righteousness. Pope Gregory the Great “You will know that your tent is secure; you will take stock of your property and find nothing missing (Job 5: 24). With the reconciliation with God, peace is realized at home in the family. He, who dwells in the house of the shelter of the Most High (Psalm 91: 1), the Most High will dwell in his house, and will take on Himself the salvation of his household. What is the 'tent', but the body that is sanctified by the Lord Christ, to become glorified, and eternally secure? We do not intend to get rid of the body, but of the corruption in it. Our body may be a burden on us, not because it is a body, but because it is corrupt, and prone to suffering. But once the new life dwells in it, the corruption (not the body itself) is taken away1. St. John Chrysostom The prophet Moses is an example: By the glory of the Spirit that once shone on his face that no one could look at it. So you can imagine how, in the resurrection of the righteous, the bodies of the worthy would be - through a glory, that the holy and faithful souls are getting even now - counted as worthy of acquiring this glory inside it; namely in the inner man2. St. Maccar the Great The righteous are justly getting the reward of their sufferings in their bodies; And in the same body in which they were killed for the sake of their love of God, they will live; And in that same body, in which they endured the servitude, they will reign3. St. Erinaos 1 In 2 Cor. hom 10:3. 2 Sernon 5:10. 3 Adv. Haer. 5:37:1. 27 “You will know that your children will be many, and your descendants like the grass of the earth” (Job 5: 25). Here, Eliphaz tells 'Job' who lost all his children, that, if he returns to God, his plantation will increase, and his descendants will flourish. The descendants of the righteous are as many as the grass of the earth; For God gives him a word and grace, to gain a multitude of souls, as children for the Lord.. When the believers are completely submitted to the Lord, they become equipped with the holy word of preaching, by which they produce a multitude of descendants,… While the corruption of the present time is taken away, the descendants produced by the righteous, likened to the grass of the earth, become green through the hope in eternities. Pope Gregory the Great “You will come to the grave in full vigor, like sheaves gathered in season” (Job 5: 26). Returning to God grants him long days, to consummate his mission, and come to the grave in good old age, in a proper time, like sheaves of wheat gathered in season. What is meant by the grave, but the life of contemplation, by which we, dead to the world, are buried, and be hidden in the inner world, away from the earthly lusts. As those who are dead to the outer life, are also buried by contemplation; about whom the apostle Paul says: “For you have died and your life is hidden with Christ in God” Whoever submit the arrogance of his body, would have his mind opened to the holy words, and would exalt and extend, enjoying the inner contemplation. He would not be a perfect preacher, who is dedicated to contemplation, disregarding the commitment to the work he is supposed to do; Or who, because of his commitment to his work, he forsakes the dedication to contemplate. By contemplation, they stand in the love of God; And by preaching, they go back to serve their brethren. Work should come first, then the contemplation follows. That is why, a perfect man is committed to start by training his mind on good habits, then he can afford to relax on the heaps of the wheat of comfort. “Return home and tell how much God has done for you” (Luke 8: 39)…. After being healed, the Lord sends us home, and commands us to tell the things He has done for us; Namely, the soul should be preoccupied with work, before enjoying contemplation. This way, Jacob served for the sake of Rachel, having acquired Leah before her; having been informed that “It is not our custom here to give the younger daughter in marriage before the older one” (Genesis 29: 26)… What is meant by Rachel, but the life of contemplation? Pope Gregory the Great “We have examined this, and it is true, So hear it and apply it to yourself” (Job 5: 27). Having shown God’s goodness, who receives the repentant to give them back their peace, happiness, and goods, Eliphaz ends his first talk, by giving Job a sure guarantee for his wise counsel. We have received faith in God through the holy tradition; But that does not mean we can afford to be slothful; We are committed to search for Him; to seek His transfiguration in our life; to recognize him on a daily basis; to love and to acquire 28 Him; to listen to His voice; and to learn from Him; in order to have a personal experience in dealing with Him. Eliphaz requests from ‘Job’, concerning what he heard about the beasts of the field and the heaps of wheat, not to take the meanings of the words literally; but to realize their deep spiritual secrets, to enjoy the contemplation in God. Namely, [You could be a judge to yourself, and could let your conscience decide]; Yet, as proved through the battle that the enemy aroused against him, Job’s actions are illuminating, and his hidden thoughts are more shining than his seen actions. Father Hesychius of Jerusalem 29 AN INSPIRATION FROM THE BOOK OF JOB 5 \YOU ARE THE SECRET OF BLESSING I coveted to abide in You forever. You are the resurrection, and the eternal life. If I acquire You, I shall enjoy the secret of blessed eternal life. My heart lifts up to enjoy the fellowship of saints. In their love, they pray for me, and for the salvation of my soul. Yet, what would be the benefit of their prayers, if I do not return to you through repentance? How can I Partake of their portion, if I do not respond to the riches of Your grace? Sin has deprived me of enjoying You, O the everlasting Love Taking the love away from me, Anger and envy reigned on me. Since sin has uprooted me; That I no more dwell in You; I became deprived of my inner peace and of my true security. Foolishly offending You, O the divine Gate; The enemy scattered my talents, and destroyed my energies. I became food for him, and drink for his evil hosts. My life turned into a wilderness filled with thorns and thistles. I confess that all the bitterness that dwelt on me, Are the fruit of my slothfulness and ignorance. Who can save me from my enemy, and carry me to You, but Your rich grace? Now, I return to You, seeking Your presence inside me. Being the miracle Maker; By Your Holy Spirit, You renew my nature. And turn my dry wilderness into a spiritual paradise. You turn my earth into a heaven. And my weak humanity into a heavenly life. You fill me by Your Holy Spirit, O the heavenly Rain. You will carry me with Your wings, to the divine bosoms. You will lift me up to the heights, where my soul will settle down. You will make me a wonder, O the amazing One! Chasten me, I am Your son, the object of Your exalted care. Let Your hand crush me, For it will again heal me! Allow me six calamities, For in the seventh You will rescue me. Allow hunger to come over me, to give me Yourself as a heavenly bread. Let the enemy strike me with the sword, As it will surely strike him back. For I am in Your bosom. Let my tongue keep silent, while my heart praise You. I wish the wicked world would collapse. Because I am anticipating Your coming on the clouds. To lean on Your chest. Then I would not fear the wild beasts. Dwell in me, and let me dwell in You. Then my body would be sanctified, together with my mind and soul. The tent of my body would become secure. And its sanctified fruits would be blessed by Your Holy Spirit. 30 I would live all the days of my sojourn in Your riches. And joyfully, I would set forth, to depart in full vigor with the days You have blessed.
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