THE NEED OF THE AFFLICTED FOR THE SYMPATHY OF HIS FRIENDS JOB’S DISAPPOINTMENT IN THE ATTITUDE OF HIS FRIENDS: Although Eliphaz did not accuse ‘Job’ in a direct way, of being a great sinner, but gently began his talk with him, yet his talk bore, in an indirect way several serious charges: that he is a hypocrite, who hides his sin, because of which all those calamities have come upon him; and that he is ignorantly accusing God of injustice. ‘Job’ understood all what Eliphaz meant by his talk. Although 'Job' agreed with his friends, that what dwelt upon him are all from God; But the difference was in the interpretation of what lies behind those sufferings; and whether they are a divine punishment because of hidden sins. To justify his attitude, 'Job' says that the beasts, if satisfied and are not hungry, would never scream, but would keep their peace. Therefore his screams are not coming from void. ‘Job’ in his red hot condition, expected from his friends to be like cold water, to quench the heat inside him; He expected from them some compassion; based upon general human principles: that whoever does not show compassion in such a condition, has forsaken the fear of God!; that deprivation of human emotions is like atheism; and that tribulations are a test for true friendship. He drew their attention to the fact that he did not ask them to give him back his lost possessions; but asked them, to tell him what his faults are, to treat him with justice, and to talk to him with fairness. They took against him a very dry attitude, like a stream whose water dried up when there is a great need for it. He likened himself to a traveler in the desert, who knows where water sources are located, then finds out that their waters have been swallowed up by the sand, leaving them completely dry. “Job’ was very much grieved and disappointed by the attitude of his friends, who tried to hint to him that God has become his enemy. What most hurt and confused him; was to be told that God whom he loved and worshipped, has brought on him all those calamities, and has put him under all those signs of His wrath; which led him to long for death to relieve him of his troubles. Eliphaz’ talk, intending to tell ‘Job’ that he should confess his hidden sins, and seek forgiveness for them, brought resentment in ‘Job’, which he expressed by the following words: "A despairing man should have the devotion of his friends, even though he forsakes the fear of the Almighty” (Job 6: 14). These words have one of two interpretations: The first, is that the word ‘forsake’ refers to his friends who, through not partaking of his feelings, have forsaken the Almighty. The second, which would be the most logic of the two interpretations, is that, Although he also feels that he has lost the way of God; Yet, showing some gentle emotions toward him would strengthen his trust in God. This teaches us, as ministers, to refrain from demonstrating hard criticism, even against those who are clearly on the wrong side; lest we may drive them to a loose faith. It may so look, as though ‘Job’ is addressing God in an unbecoming way that lacks reverence; accusing Him of being the cause of all his troubles; asking God to 2 leave him alone, or to put an end to his life. Then he mockingly wonder, why would the Almighty pay attention to such a little creature like himself?! Then his soul begs God for some mercy and compassion, based on the fact that he is nothing but a very weak creature, with a short life span, a swift departure, and an impossible and most improbable return. That does not mean that ‘Job’ erred; and even if he did, he would like to know what harm has he done to God! And why wouldn’t God forgive his sin, and forget his transgression?! Although ‘Job’ talked in a seemingly acceptable logic, albeit with human weakness; Yet Eliphaz thought that what he told him was reasonably wise! 1- It is the right of the afflicted to complain 1 – 7 2- Death is the end for all troubles 8 – 13 3- Job criticizes the cruelty of his friends 14 – 30 1- IT IS THE RIGHT OF THE AFFLICTED TO COMPAIN: “Then Job replied…” (Job 6: 1). Although the one who started debating against ‘Job’ was Eliphaz, Yet, because ‘Job’ assumed that Eliphaz was talking on behalf of all of them; he addressed his response to all of them (5: 15). ‘Job’ was very decent and respectable; He did not interrupt Eliphaz who started his talk aggressively. He patiently listened to him until he finished all what he wanted to say: “If only my anguish would be weighed, and all my misery be placed on the scales!” (Job 6: 2). “Job’ revealed that his anguish cannot be adequately described or realized; and that there is no way in the whole world to weigh his misery. What ‘Job’ said refer to the words of Eliphaz, “… how you have instructed many, how you have strengthened feeble hands…; But now trouble comes to you, and you are discouraged; It strikes you, and you are dismayed” (4: 3-5). By that ‘Job’ intended to say that the extent of his anguish, which no one has ever gone through, may give him some excuse for his reaction. Eliphaz, on the other hand, claimed that this situation is undoubtedly caused by Job’s wickedness, presenting as a proof of his claim: “Consider now: Who being innocent, has ever perished? Where were the upright ever destroyed?” (4: 7) What he says is exactly like what the Barbarians said about Paul after he was bitten by a viper: “This man must be a murderer, for though he escaped from the sea, justice has not allowed him to live” (Acts 28: 4). Men – especially the commons –are used to judge man, not by his actions, as much as by what comes over him of punishments and chastisements. That is why Eliphaz says: “Can a mortal be more righteous than God?” (4: 17); to which Job’s response, was that he is not able to answer, and cannot claim that he has not committed so many sins to warrant such horrible calamities, which would surely testify against him! St. John Chrysostom Who would be given the title “Scales”, other than the 'Intercessor' between God and men, who came to weigh the worthiness of our life; bringing with Him both justice and compassion together? Pope Gregory the Great 3 “It would surely outweigh the sand of the sea – no wonder my words have been impetuous” (Job 6: 3). Because his calamities were so numerous and heavy, and impossible to count or to weigh; “outweighing the sand of the sea”; he is begging to be excused, in case his words are impetuous; namely, if they sound vain or bitter; As in such situations it is difficult to control or adorn the words! By that ‘Job’ apologizes for cursing the day he was conceived or born; which, although he does not justify, Yet he expects from his friends to take his situation into consideration before criticizing him; He expects from them more compassion, and less bitter criticism! What grieved ‘Job’ most, was not the loss of his possessions, his wealth, his children, nor the ugly scene and smell of his boils, as much as the painful situation of his spirit... All the sand of the sea could not outweigh the bitterness he feels when he listen to the words coming on the lips and tongues of his friends! Father Hesychius of Jerusalem “The arrows of the Almighty are in me, my spirit drinks in their poison; God’s terrors are marshaled against me” (Job 6: 4). What are the arrows of the Almighty but God’s arrows aimed at His saints to wound them with His divine love, that let them long for death to encounter Him, and to experience His love in the most perfect way?! Many fathers believe that God the Father, in His love for mankind, has aimed His most precious arrow – His Word – at the hearts of men, to wound them with the wounds of love, that their souls would cry out, saying: “I am wounded with love” (Sing 2: 5). And while God aims the arrows of His love at our hearts to grant them the wounds of love, together with the healing and happiness on an eternal level; At the same time, the evil one likewise, aims his flaming arrows at the hearts of men to kill them, and to qualify them for the eternal hell (Ephesians 6: 16). This portrait is certainly taken from a common custom that was prevailing among the Barbarian nations, of dipping the heads of the arrows in poison, to make them more deadly1. If it was impossible to weigh the calamities that came over him, What was more serious, were the inner arrows; those of the Almighty that were aimed at him; when he sees that God, whom he always loved and worshipped, has brought on him all those troubles. He felt that the poison, with which those arrows were covered, have got into his spirit that his balance is lost, and his depths collapsed. He stands in amazement; feeling that he is in a battle before the huge army of God, who fights him with those calamities! Where could he find comfort?! He could not raise his eyes to heaven, for no comfort is coming from it; but only horror! The bride praised the Thrower of the arrows, for aiming them so accurately; saying: “I am wounded (faint) with love” (Song 2: 5); namely, that the arrows of the Groom have penetrated her heart. The Thrower of these arrows is “Love” (1 John 4: 8); who aims His polished arrow (Isaiah 49: 2). The Only-begotten Son, at those to be saved; dipping the tip of His triple arrow in the Spirit of life. The tip of this arrow is the faith, by which it aims God, the thrower of the arrow, together with the arrow himself, at the heart, according to the words of the Lord Christ: “If 1 James M. Freeman: Manners and Customs of the Bible, Logos International Plainfield. N J, 1972, p. 208. 4 anyone loves Me, he will obey My teaching. My Father will love him, and We will come to him and make our home with him” (John 14: 23) 1. Pope Gregory the Great The soul, raised up to high divine levels, would see inside her the sweet arrow of love that wounded her; and would boast that wound, saying: “I am wounded with love”. O, you beautiful wound, and sweet arrow, that brought life into my heart! That opened a door and entrance for love! Such a fantastic transformation from throwing the arrows to the joy of the wedding! The righteous ‘Job’ refers to these arrows; And suffering from his intensive pains, he proclaims that “The arrows of the Almighty (have stabbed him)” (6: 4).We indeed look at these arrows as being the words of God. But I wonder if ‘Job’ has felt so much pain when he was stabbed with them! The words of God, even if they are arrows, they cause love and not pain; although there is no love without pain! When we love something without possessing it, we cannot help but feel sad; Man loves without pain if he possesses the object of his love. That is why the bride of Christ – the church – utters these words in the Song of songs, saying: “I am wounded with love” (Songs 2: 5; 5: 8) She loves what she has not yet possessed; She is sad because she has not acquired it yet. And being sad, she is wounded; although this wound would bring her soon to the perfect health2. “Your arrows have pierced me, and your hand has come down upon me” (Psalm 38: 2)... the same punishment that came upon Adam; namely, the suffering of both the body and mind; which we have to endure here; that were also referred by ‘Job’, saying: “The arrows of the Almighty are in me” (6: 4), while he was suffering under their pain. As we are also used to call the words of God as arrows that give love and not pain; we should then understand: “Your arrows have pierced me”, as “Your words have pierced my heart”. By theses same words, the ‘Sabbath’ comes to my mind; namely (the eternity). And by remembering that I have not yet got it, I have no more joy in the present time. I would remember that I have no health in my body; And it would not be fitting for me to consider it health, compared to that I will have in eternity; “when the perishable will be clothed with the imperishable; and the mortal with immortality” (1 Corinthians 15: 53). Comparing it to how I would be, I consider my present health, as nothing but sickness3. St. Augustine They have not just pierced me; they have actually deprived me of sound judgment. St. John Chrysostom The way ‘Job’ expressed it, saying: “The arrows of the Almighty are in me, my spirit drinks in their poison, God’s arrows are marshaled against me” (6: 4), conforms with that of the Psalmist, saying: “Your arrows have pierced me, and your hand has come down upon me” (Psalm 38: 2). Both of them talk about grieves aimed at them by enemies through God’s allowance; That is why ‘Job’ says: “My spirit drinks in their poison”; I cannot any more endure them; as once I 1 عظة 4 على نشید الأناشید ترجمة الدكتور جورج نوّار. 2 On Ps. 37, Discourse, 5. 3 On Ps. 38 (37). 5 start talking, and the longer I talk, the more I feel the pain. That is why he tries to keep silent, lest his words would not please God.! Father Hesychius of Jerusalem “Does a wild donkey bray when it has grass, or an ox bellow when it has fodder?” (Job 6: 5). It was befitting for them, instead of criticizing him, to partake of his suffering; as his complaint and the bitterness of his soul, are not coming from void; Even the irrational animals do not scream without cause! ‘Job’ has become like stone, not able to express his inner feelings; he cannot bray like the wild donkey, that has no grass; nor bellow like an ox that has no fodder; He has to eat some kind of food not fit for humans, without complaining Pope Gregory believes that "Job' has become, as though has fallen under the curse of the law, that exposes sin, with no grace stretching to bring him up. There is no fault in the law, Yet, there is need for the grace that forgives the sins revealed by the law. It was befitting for Job’s friends to support him, by looking at God’s grace; and not to rebuke him bitterly and destroy his soul. Can anyone taste something that may cause death? Tasting the law in a carnal way would bring about death; as its statutes reveal the sin, and do not take it away.... According to the apostle Paul: “The law made nothing perfect” (Hebrew 7: 19); And also: “The law is holy, and the commandment is holy, righteous and good. Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful” (Romans 7: 12-13). Pope Gregory the Great The commandments of Moses are ‘The ministry of Judgment’; whereas the grace by the Savior, He calls it ‘The ministry of righteousness’, which exalts in glory. The law which judges, was given by Moses; Whereas the grace which justifies, was through the Only-begotten Son. So, how could Christ not be incomparably, exalted in glory?1. St. Cyril the Great The law condemns the sinners; Whereas the grace accepts, and justifies them by faith. It leads them to the holy baptism, and grants them the forgiveness of sin2. Theodoret, Bishop of Coresh The Jews are still dwelling by the bitter waters; Because God has not yet shown them the tree, by which the water becomes sweet3. God cast a tree in the water that made it sweet. But when the tree of the cross of Jesus comes; and when, in me, dwells the teaching of my savior, then the Law of Moses becomes indeed sweet for those who read and understand it4. The scholar Origen “Is tasteless food eaten without salt, Or is there flavor in the (stew of beans)? (Job 6: 6). 1 Comm on John, book 1, ch. 10:17. 2 PG 82:394. 3 In Exodus hom. 7:3. 4 In Jer. hom. 10:2. 6 ‘Job’ has been like salt that, by the grace of God, and through his exalted love, took away corruption from many, presenting to them true heavenly comforts. Now, having entered the crucible of temptations, no one gave him even salt; And having become in great material poverty, he finds no salt to add to the tasteless food given to him by some. According to the law, the hidden meaning is the salt of the letter; whoever depends on the carnal meaning, and rejects the spiritual, eats nothing but tasteless food? But this salt; namely, the Truth, is put in the food, for you to realize the fragrance of the hidden meaning in the depths of the law. The Lord Jesus said: “If you believed Moses, you would believe Me, for he wrote about me” (John 5: 46); and: “Have salt in yourselves, and be at peace to each other” (Mark 9: 50). Pope Gregory the Great “I refuse to touch it: Such food makes me ill” (Job 6: 7). The food he used to refuse , and would not touch in the days of his prosperity, became his tasteless food. The Psalmist says: “My tears have been my food day and night, while men say to me, ‘Where is your God’” (Psalm 42: 3). “You have fed them with the bread of tears, You have made them drink tears by bowlful” (Psalm 80: 5). “For I eat ashes as my food, and mingle my drink with tears” (Psalm 102: 9). “The Lord said: In this way the people of Israel will eat defiled food among the nations where I will drive them” (Ezekiel 4: 13); And, “Say to the people of the land; ‘This is what the sovereign Lord say about those living in Jerusalem and in the land of Israel: they will eat food in anxiety and drink their water in despair, for their land will be stripped of everything in it because of the violence of all who live there” (Ezekiel 12: 19). And: “The days are coming, declares the Lord, when I will send a famine through the land – not a famine of food or a thirst for water, but a famine of hearing the words of the lord” (Amos 8:11) “I refuse to touch it: Such food makes me ill” (6: 7). The soul before, used to care only for her own benefit, refusing to bear the burden of others; her compassion toward others was very little, that rendered her unable to confront the adversaries. Now, she is committed to bear the weakness of her neighbor. She needs strength and great courage to overcome the adversary. By bowing to help others, she is edified; by drawing toward others, she extends forward; by partaking of feelings of others, she is strengthened; and by opening to the love of her neighbor, she, by her resilience, rises up toward her Creator. Pope Gregory the Great The same way, a wild donkey does not bray when it has grass; or an ox bellow when it has fodder; No one chooses to eat food without salt, or to listen to vain talk. He means to say: I would not choose to grieve, unless I have reasons for grieving. My soul finds no comfort; for I know that my food is tasteless, with an awful smell like that of a lion. As though the boils and their pus were not enough, He added an extra suffering! The illness impaired his senses; that eating food became suffering for him1 The awful smell of gangrene has taken away his power of discernment what could be worst? No comfort and no enjoyment of food?! St. John Chrysostom 7 2- DEATH IS THE END OF ALL TROUBLES: “Oh, that I might have my request, that God would grant what I hope for” (Job 6: 8). Although Eliphaz strongly rebuked ‘Job’ for seeking death, Instead of retracting what he said, he persists on saying it more than before. The book told us his words, not to follow his lead, but as a warning to us. Job’s request from God was to grant him what he hoped for, not to let him pass through his temptation, but to grant him death. “That God would be willing to crush me, to let loose His hand and cut me off” (Job 6: 9). What ‘Job’, in the midst of his affliction, is asking for, is that God who stretched his hand, to bring on him poverty, loss of children, and illness, would stretch it more, to cushy him and to cut him off. Yet despite that, it never crossed his mind to commit suicide; contrary to the philosopher Since, who encouraged people to resort to suicide, as a reasonable way to put an end to un-endurable sufferings; something against the law of God and that of nature. ‘Job’ wished for his soon death; and turned this wish into a supplication to God; although it is not according to the will of God “Then I would still have this consolation – my joy in unrelenting pain – that I had not denied the words of the Holy One” (Job 6: 10) Despite his strong wish for getting rid of his sufferings through death, yet Job’s heart bore spiritual touches, anticipating in faith, the enjoyment of comfort and joy, after his departure from this world. It is obvious that ‘Job’ had a good conscience and hope for eternity; although he expected to have painful suffering before his death: “My joy in unrelenting pain”. Saying “unrelenting”, or “Let it become unrelenting”; as though he is saying: [I do not wish for God’s compassion on me; But let Him allow for the pains of death, that would put an end to my present pains, and bring me forth to rest. In an unfitting daring, ‘Job’ challenges the Lord God, saying: “Let it be unrelenting pain”! ‘Job’ mixed his admonition – although exceeding the limits – with his faith, holding fast to the words of God, saying: “I have not denied the words of the Holy One” .Counting himself entrusted with the words of the Holy One; He probably enjoyed a divine vision. As though he is saying together with the apostle Paul, that "he has not received God’s grace in vain" (2 Corinthians 6: 1). He was ready to enjoy the divine word, and to testify to it, to let the others enjoy it together with him. The law of his life is the word of the Holy One; He was never ashamed of it; and was never slothful to testify to it. St. (Mar) Jacob El-Serougi believes that even death could not mute his mouth to testify and to praise. O Lord, I will never stop praising you, even after my death Whoever lives and dies for, and by you, would never die. Even the silence of death could not shut him up. Therefore, let my mouth talk, now, and after my death. You are the Word who gives a word to those who talk. By you, all who talk would talk for your sake. A ray, and a great light, shone in me, to look at you. By looking at you, my soul is illuminated, to acquire goodness. 8 When the soul gets far from You, It would be filled with darkness. But looking at you, it is clothed with light, to utter the words of your news. Silence and talk are set on me. O Lord, Ordain my life according to your will. I keep silent, as I feel inadequate to talk! I keep silent, but not in vain pretence! And when I talk, my words would be according to your glory, and for your sake. When the soul is filled with silence, in awe of You, This silence would be, as though a talk filled with benefit. And if the soul moves on to glorify You in love... In love I will move; I will move to glorify You; In awe, I will keep silent; But I will never stop glorifying You. O Lord, Grant me the awe (by the silence), and enrich me with the word; every day, I would be in awe; and every day, I would move to talk. St. Mar Jacob El-Serougi He says: Surely, I do not present to You anything contradictory. I simply say, that I am enduring chastisements that surpass the limits of nature. The tribulations that dwelt upon me, surpass the endurance of the human body... He did not say: [I went through sufferings, although I am righteous!]; But he says that he is unable to endure them; the way David said: “Be merciful to me, Lord, for I am weak” (Psalm 6: 2). St. John Chrysostom “I have not denied the words of the Holy One”. The words of God to us, may probably be, not voices, but may be, in silence, works entrusted to us. Therefore, the righteous ‘Job’ would be denying the words of God, if he protests against the strikes on him. Yet, his feeling toward the One who strikes him is apparent in calling Him “the Holy One”, and submitting to Him. “I did not deny the words of the Holy One”. He never protested against the oppression of Him who struck him; In the midst of his strikes, he calls Him “The Holy One”. But we should realize that sometimes we are stricken by grief by the adversary; and some other times by God Himself. Yet, while through the strikes of the adversary, we acquire virtue; when our wicked habits are broken by the strokes of the Lord, we would be stronger in virtue. The prophet saw such a strike, when he said: “You will rule them with an iron scepter; You will dash them to pieces like pottery” (Psalm 2: 9). The Lord shepherds us with an iron scepter, by the strong rod of righteousness according to His will; While giving us life from within, He grieves us from without. While He brings down the strength of the body, He exalts that of the Spirit. Having in mind the jars of the pottery; the apostle Paul says: “We have this treasure in jars of clay” (2 Corinthians 4: 7); And speaking about breaking together with shepherding, he says: “Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4: 16). I wish the holy man who longs to approach God, strongly proclaims, yet with the spirit of humility, even through the strikes coming over him. Pope Gregory the Great 9 I openly proclaim: “I will never deny the words of the Holy One”: namely, I do not care for this life; I do not fear to depart from this body: And I would not wish to appear a liar in my relationships to the testimonies presented on me by the Holy God (1: 1; 2; 3). God would never testify to the holiness of anyone, except those whom He finds, practicing the works of the saints; like when He said: “There is no one on earth like my servant Job” (Job 1: 8; 2: 3). That is why we should be alert through this corrupt life; as it is not possible for any human to get such an important testimony from the Almighty. Father Hesychius of Jerusalem “What strength do I have, that I should still hope? What prospects, that I should be patient?” (Job 6: 11). With such a deteriorating health, and deplorable, and hopeless condition, ‘Job’ did not expect to see any more good days. However, it was befitting for him to have hope in Him, who bears our weakness, instead of wishing for death with such despair! “What strength do I have, that I should still hope? What prospects that I should be patient?”. “Man’s days are determined (short)” (14: 5). How many months and years will be in it? How could I not be disturbed with such a life that will soon come to an end?! Father Hesychius of Jerusalem The lord Christ had compassion on his weakness (Adam’s), and came down to receive disgrace in his place! O Light of Christ, that illuminates the darkened eyes; Shine on my weakness, to be illuminated by you. St. (Mar) Jacob El-Serougi Let us put on our head the helmet of salvation, so as not to be wounded and die in the battle. Let us girdle ourselves with Truth, so as not to be weak in battle! Let us stand and wake Christ up, to calm the sea for our sake. Let us carry the shield of faith against the evil one, in preparation for the gospel of our Savior (Ephes 6: 15-16). Let us receive from our Lord the authority on the serpents and the scorpions (Luke 10: 19). Let us be joyful in hope all the time (Romans 12: 12); that He, who is our hope and Savior would rejoice in us. Let us equip ourselves with a weapon for the battle (Ephesians 6: 16); namely, the preparation for the gospel. Let us knock on the door of heaven (Matthew 7: 7), to have it opened, and to enter through it. Let us diligently seek the mercy from God; to gain what is necessary for us; Let us seek His Kingdom and righteousness (Matthew 6: 33). Let us contemplate what is above; in the heavenly places, where Christ is ascending and glorified. But let us forget the world that is not for us, in order to reach what we are called for. Let us raise our eyes up high, to see the transfigured Light. 10 Let us spread our wings like eagles, to see where the carcass is (Matthew 24: 28). Our enemy is clever, O dear brother; he, who fights against us, is crafty; Getting ready to attack the courageous and the victorious, to make them weak; Whereas the feeble, who belong to him, he does not bother to fight; being already captivated by, and delivered to him. Whoever has wings; let him fly away from him, to where the arrows he aims cannot reach him; He will be seen fighting by the spiritual; Yet the children of light would never fear him; because the darkness flee before the light. The children of the good One would never fear the evil one, as they are given the authority to tread over him with their feet (Genesis 3: 15) 1. St. Aphrahat “Do I have the strength of stone? Is my flesh bronze?” (Job 6: 12). Even if my strength is like that of stone or bronze, It would retreat before those sufferings that came from my enemy, about whom God says: he “ treats iron like straw, and bronze like rotten wood” (Job 41: 27, 28). Father Hesychius of Jerusalem It is necessary for us to put in mind that the “strength” of the righteous is of one kind, while that of the corrupt are of another. The strength of the righteous is to submit the flesh, to resist our own will, to abolish the pleasure of the present life, to love the toughness of this world, for the sake of the eternal reward, to despise the seductions of prosperity, and to overcome the terror of tribulations in our hearts. Whereas the strength of the corrupt, on the other hand, is the persistent fondness of the temporary things, always seeking more of the vain glory, searching for larger measures of evil, opposing the life of the good men, not just by words, or by behavior, but also by weapon, boasting their own selves, and committing evil, day after day, with no diminishing of lust. That is why it is said to the elect by the Psalmist: “Be strong and take heart, all you hope in the Lord” (Psalm 31: 24); And it is proclaimed to the corrupt by the prophet: “Woe to those who are heroes at drinking wine, and champions at mixing drinks” (Isaiah 5: 22). How well, did Isaiah realize the extent of strength in every kind, saying: “Those who hope in the Lord will renew their strength” (Isaiah 40: 31)? Saying “renew” the strength, and not saying “get” it, means that he clearly realizes that the strength that enters into them is of a unique kind. What is referred here as stone and bronze, are not the unrelenting strikes of chastisement by the Most High. On the contrary, it was said to the elect by the prophet, as a promise from the Lord: “I will remove from them their heart of stone and give them a heart of flesh” (Ezekiel 11: 19). Pope Gregory the Great It was not possible for ‘Job’ to lean upon his own strength, but to put his hope in our Lord Jesus Christ, the Grantor of strength. Among all those who are born, who are clothed by a body, He is the Righteous – Jesus Christ – as is testified by Him, saying: ‘I have overcome the world” (John 16: 33); by the prophet Isaiah, saying: “He had done no violence, nor was any deceit in His mouth” (Isaiah 53: 9); and by the blessed apostle, saying: “God made Him who 1 Demonstrations, 6. 11 knew no sin to be sin for us” (2 Corinthians 5: 21). How did God make Him a sin? He bore the sin without committing it, and nailed it on the cross (Colossians 2: 14). The apostle also says: “In a race, all the runners run, but only one gets the prize” (1 Corinthians 9: 24). Besides, no human entered into the battle, and was not wounded or stricken; As, since “Sin got the authority since Adam broke the command” (Romans 5: 14); it has stricken many, wounded many, and killed many; and no one among the many killed it, until our Savior came on his cross. It had a thorn that prickled many, until the end came, and its thorn was broken, when it was nailed on the cross1. St. Aphrahat “Do I have any power to help myself, now that success has been driven from me?” (Job 6: 13). “Do I have any power to help myself?” (13). although the righteous man has been rich in virtue, yet, he became no more sure of himself, talking as though, he is without any more power or hope! Proclaiming that he is weak in himself, he adds that his relatives and friends have forsaken him. But you should notice that this man who seems as despised from outside, is sitting in the seat of judgment!. At the same instant he says about himself that he is forsaken, he issues the verdict, that “Whoever keeps his compassion away from his friend forsakes the fear of the Almighty”. Pope Gregory the Great While ‘Job’ was moaning because he was forsaken by his friends in his tribulation; The Lord of glory Jesus Christ did not forsake man, His beloved creature; But crossed over, even to hell, to set him free from it. Jesus, the Killer of death came, clothed in a body of a descendant of Adam; was crucified in flesh, and tasted death. When death realized who the One who came to him was, he got confused and terrified, shut himself in, and refused to encounter him. But Jesus blew his gates down, forced his way to him, and deprived him of his spoil. Once the dead saw the light shine in the darkness, they raised their heads up from the bondage of death, to see the exaltation of the king Messiah. Then, the forces of darkness sat in grief, as their authority of death was taken away from them. Tasting the deadly medicine, once Jesus deprived him of his possessions, death realized that the dead will rise, and will get away from his authority; his hands fell in despair, wailed, and cried out in bitterness, saying: Get away from my domain; do not enter into it; ... Who is this living, who enters into my world? And while screaming in terror, death, seeing the darkness disappear, and some of the dead righteous joining their rising Lord, he realized that when the Lord Christ comes at the consummation of time, all those closed in under his authority will come out, and will go to behold the light. That is why, when Jesus consummated his ministry among the dead, death brought Him out of his kingdom, and did not allow him to stay in it. He realized that keeping the holy One like the rest of the dead, would get him no pleasure, because he has no authority on Him, nor would be able to bring corruption to him2! St. Aphrahat 1 Demonstrations, 7: 1. 2 Demonstrations, 22:4. 12 JOB CRITICIZES THE CRUELTY OF HIS FRIENDS: “A despairing man should have the devotion of his friends, even though he forsakes the fear of the Almighty” (Job 6: 14). ‘Job’ rebuked his friends for their violent and cruel attitude. Indeed, it was only Eliphaz who spoke, but the signs of consent and approval have been apparent on the faces of the other two friends. For “Job,’ their cruelty became a new cause to hope for death; As what would be his pleasure in a world, in which his close friends who came to comfort him, turned into torturers? It is the right of the one grieved to get from those at peace, as members in the same body, some compassion, pure love, listening to his complaint, and mixing their tears with his. He, who does not present kindness to the afflicted, would be as though he has forsaken the fear of the Almighty For “Who sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” (1 John 3: 17). Adversities are a test for friendship, They separate between the true friends and those who pretend to be “A brother is born for adversity” (Proverb 17: 17). There are two commandments for love: Love of God, and love of our neighbor. By the love of God, the love of the neighbor will have its existence; and the love of the neighbor strengthen the love of God. Whoever does not care to love God, knows nothing about how to love his neighbor; And when we progress more perfectly in the love God, we suckle the milk of love toward our neighbor. Because the love of God gives birth to the love of neighbor, When God spoke in the voice of the law, and uttered the words: “You shall love your neighbor” , He preceded it with saying: “You shall love the Lord your God” (Matthew 22: 37; Deuteronomy 6: 5, 10, 22)... Again, we should again confirm that the love of God is strengthened by the love of the neighbor, as testified by St. John who says: “He who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4: 20); and: “A friend is not known in prosperity, nor is an enemy hidden in adversity” (Sirach 12: 8). Pope Gregory the Great It is not enough to reveal mercy, but it is befitting to give it with abundance, with a loving, joyful, and rejoicing spirit. On this same point, the apostle concentrated more strongly in his epistle to the Corinthians, saying: “He who sows sparingly, will also reap sparingly; and he who saws bountifully will also reap bountifully” (2 Corinthians 9: 6). And to correct their mood, he adds: “not grudgingly or of necessity” (2 Corinthians 9: 7)... Because, if you grudgingly work mercy, you would be violent and cruel. If you are sad, how can you support those who are sad? That is why he confirms that he who gives mercy, should do so cheerfully; As, how would he, who receives the kingdom have sad countenance?!... Who would stay sad when his sins are forgiven?!… You should not think about spending the money (working mercy), as much as about the abundance you will get through that spending.... If he who gives cheerfully, although he is not sure about reaping, how would be the one who works on the heavenliest?! ... You are giving the few to get the plenty... The poor widow was counted as having surpassed those who gave much more, because of her bountiful spirit1. The strong supports the weak, and would never let him perish. 1 In Rom. hom. 21. 13 Connected to a slothful person, the strong would motivate him to work hard. It is so said, that “A brother supported by a brother, is like a strong city”. It could be stronger, and of more activity, than long distance, heaven, earth, or even death; Even If it produced by one soul, it could embrace many together. Hear what St. Paul say: “There is no restriction in our affections, but only in yours” (2 Corinthians 6: 12) 1. St. John Chrysostom “Faithful friends are life-saving medicine” (Sirach 6: 16). There is nothing more effective in healing pains like a faithful friend, who comforts you in your afflictions, helps you in solving your problems, rejoices for your successes, and grieves for your tribulations; finding such a friend, is like finding a treasure. “Faithful friends are beyond price; no amount (of gold or silver) can balance their worth” (Sirach 6: 14, 15). It is truly nice to have a friend you can call: ‘half my soul’! A true friendship binds souls together with the love that pours in our hearts by the Holy Spirit. St. Augustine “My brothers have dealt deceitfully like a brook; like the streams of the brooks that pass away” (Job 6: 15). They came to comfort him, and remained silent for a whole week. He expected to hear from them a word of comfort that would quench his inner fire; but they came violently upon him, charging him with vain accusations, and pouring on his wounds what made them more inflamed, instead of applying a soothing ointment to cool them down! “My closest friends did not support my needs”. Once they heard that God disregarded him, they despised him! It is always that way: Whenever God alienates Himself from man, Man would be deprived of his refuge, and everyone would become his enemy, even those who used to honor him. It is so terrible for man to crush under his feet someone cast to the ground! Unless he is evil, he would not become your enemy. Now, by wishing him good, his evil may come to an end, and he would not be your enemy any more. He is your enemy, not because of his human nature, but because of his sin! St. John Chrysostom Pope Gregory the Great believes that ‘Job’ sees his friends, seeking the glory of this world; tread on him, who is cast down by temporal earthly tribulations; Not realizing that they would face heavenly punishment, as snow falling on their heads from heaven, from which they cannot escape! Let us then follow Him, when He is persecuted and escaping from his adversaries. Ascending to the top of the mountain, and sitting together with Him; we shall rise up to a glorified grace, more exalted than anything else! We shall reign together with Him, who said: “Assuredly I say to you that, when the Son of Man sits on the throne of His glory, you who have followed me (and continued with me in My trials), will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19: 28; Luke 22: 28). St. Cyril the Great 1 In Ephes., hom. 9. 14 “Which are dark because of the ice, and into which the snow vanishes” (Job 6: 16). They came to him, appearing like a brook that offers water to the thirsty; but gave him instead, undrinkable water laden with mud and snow. Out of their dusty hearts, they offered him mud; and out of the coolness of their love, they offered him snow! This is the way with every soul that puts its hope in the comfort of men; it would get only mud and snow! Instead of healing the wounded soul, they corrupt it with hidden temporal earthly thoughts, and spiritual coolness! Whereas he, who receives the comforts of the Holy Spirit, that lifts the soul up to heaven, sets it free from the mud of this world, and grants it the warmth of the Spirit; ... His earthly heart would turn by the Spirit, into a heavenly paradise. The Spirit would take away from within him every love for the earthliest; to make him sing, saying: “He let us sit together with Him in the heavenliest”. He would scatter every coolness of the soul, and would grant the exalted flame of love; that all the water in the world would not be able to quench. The Holy Spirit is called the ‘Comforter’; as He comforts and brings joy to those afflicted1. Father Maccari the Great The Holy Spirit whom He promised to send, is called the ‘Comforter’ because of His work. He gives, not only comfort to those He finds worthy, and saves them of every grief and disturbance; But, at the same time, He grants them sure and inexhaustible joy. In their hearts, an eternal joy would abide, where the Holy Spirit dwells. No one can gain God’s grace unless he has the Holy Spirit in him, in whom all God’s gifts are2. St. Dedymus the blind When the soul is filled with the fruits of the Spirit, It would be completely bared of gloom, affliction, and disturbance; would be clothed instead, with peace and joy in God; and, in its heart, would open up, the door of love for other people. St. (Mar) Ephram, the Syrian The kingdom of the pure in soul, is within his heart; The sun shining in it is the light of the Holy Trinity; and Its fresh air is the Holy Spirit, the Comforter; Those who dwell together with Him are the pure spiritual creatures; And their life, joy, and rejoice is Christ, the Light of the Father. Whoever looks deep within himself to our Lord, and his soul mixes with His light, his heart will be filled with joy. The spiritual Elder “When it is warm, they cease to flow; When it is hot, they vanish from their place” (Job 6: 17). ‘Job’ likens his friends to a brook of water that dried up because of heat. When travelers approach it hoping to quench their thirst, and that of their beasts of burden; turn aside from their paths from far away, risking losing their way; They become shocked and dismayed to see it, not only muddy, but completely dry. . 1 عظة 1:17 2 De Spir. Sanc. 9. 15 What does he mean by saying “When it is warm”? Pope Gregory the Great believes that those, on whom chastisements dwell, would have their minds flare with the fruitless fire of regret; as they do not think about eternities, but are preoccupied with the temporal glory; and their regret would destroy them further more. Those who used to be terrified by my presence, have cast me down, like ice or dense snow, that melts with heat, to become almost indiscernible. ... Grief has pressed on me from all sides; ... Those under me and my friends have all turned against me. ... The law of love has not only come to naught, but even the awe that leads to obedience has gone away. ... I – a king – now sits on a heap of trash, wrestling with tribulations and violent emotions; ... I became like frozen snow, that on the approach of heat, would melt, and become no more, without any trace; ... The one who used to be clothed in purple, is now completely naked, and cast outside the camp to spend the night in the open air; ... He, whose palaces were covered with an abundance of gold and silver; Who used to be surrounded with a host of slaves, became deserted!... He, who had several children, suddenly became alone! Father Hesychius of Jerusalem That garment, of light, Spirit, and fire; which you put on, O man, in the font of baptism; is prepared for you by the Father, weaved by the Son, and sewn by the Holy Spirit; In its water you went down and put it divinely on. By baptism, the Holy Trinity presented the fire to consume iniquity, and let the souls live with God1. Mar. Jacob El-Serougi “The paths of their way turn aside, they go nowhere and perish” (Job 6: 18). Like a brook that denied its water to those who are in need to quench their thirst, Job’s friends denied 'Job' their comfort. The Holy Spirit, on the other hand, fulfils and satisfies the soul, and never let it need anything. It is a well known fact, O brethren, that all of us seek what is for his comfort and joy, albeit not seeking them as we should, nor where we would find them. It would all depend on the discernment between the true joy and the false one. On the contrary, we are often deceived by the shadows of vain joy and the false goodness. The mean, the arrogant, and the lustful, all seek joy; Yet the first concentrate on collecting a plenty of wealth; the second on getting great titles and honors; and the third on having delicious food and drinks, and on satisfying their unclean lusts. But because none of them seek his joy as they should, nor where they should; no one will ever find it. The whole world will never be enough to fulfill the soul, nor provide it with true joy; So why do you, O foolish man, wander around in vain, expecting to find what would fulfill your soul and to satisfy your body?! You should covet only one goodness who includes all these; In whom alone, you will find fulfillment. Find comfort in the general single great Goodness; in whom you will find enough of everything. “Bless the Lord, O my soul, and forget not all his benefits;... who crowns you with loving kindness and tender mercies…” (Psalm 103: 2-5). St. Augustine 1 میمر عن المعمودیة المقدسة. 16 “The caravans of Tema look, The travelers of Sheba hope for them” (Job 6: 19). The caravans of Tema and Sheba, in the deserts of Arabia, all looked forward to reach and drink from those waters, but were all disappointed to find them dry! Pope Gregory the Great believes that ‘Tema’ is translated as (the southern wind), While ‘sheba’ is translated as (a net). And that he, who is not preoccupied with eternities, is like someone on whom the hot southern wind blows, to make his life rot, and his feet would be as though entangled in a net of temporal shackles! “They are disappointed because they were confident; They come there and are confused” (Job 6: 20). That is the how ‘Job feels’ about his friends, in whom he thought he would find comfort, then was disappointed to find them presenting to him dry words, and hearts with no love. He was so confident that he would quench his thirst from that brook in the midst of the wilderness; but his confidence was in vain! The friends came to ‘Job’ and were likewise, according to Pope Gregory the Great, both confused and disappointed, when they failed to shake Job’s faith with their foolish, violent and bitter criticism; and to bring him over to despair. “They were disappointed because they were confident” When the wicked aim their evil toward the good, They would rejoice to see their inner hope shaken; because they consider that their deceit has given fruit; Counting it as their greatest success to expose their faults; and rejoicing for their perdition. But when they see the inner hope of the good standing fast, is not shaken, and did not bow to the ground, they become disappointed to see that their violent attempt was in vain! Pope Gregory the Great “For now you are nothing, You see terror and are afraid” (Job 6: 21). ‘Job confirms to his friends that they have become like that deceitful brook that failed to quench the thirst of anyone, or to give comfort, but is rather like a mirage…. Such are the vain comforts of men; “You see terror and are afraid”. As though he says: ‘When I was in prosperity, you were kind to me, when I was not in need of your kindness. But when I was stricken, you became afraid; and offered me bitterness instead of sweet words; and violent criticism, instead of comfort!’As though he also says: Because I used to fear God when I was prosperous, I did not mind the wounds of the strike! But, as far as you are concerned, you did not fear God with love; and became terrified of what came upon me! Pope Gregory the Great “Did I ever say, ‘Bring something to me’? Or, ‘Offer a bribe for me from your wealth’? “Or, ‘Deliver me from the enemy’s hand’? Or redeem me from the hand of oppressors’?” (Job 6: 22, 23). Although he became extremely poor, yet he never asked them for help, nor burdened them with expenses. So why should they take that painful stand toward him?! “Teach me, and I will hold my tongue; Cause me to understand wherein I have erred” (Job 6: 24). Although he saw things differently, yet he was not arrogant, but was ready to accept the truth if he was wrong. Amid our affliction, if someone unjustly rebuked us, we would not readily listen to him, or receive his counsel; but would only concentrate on his evil position, and his abuse of our affliction to destroy us. But here, ‘Job’, in his 17 bitter circumstances, proclaims to his friends his readiness to listen and to understand wherein he might have erred in his life, in order to correct his path! What an amazing portrait of a soul, that, despite being disturbed because of successive calamities, Yet it embraces an admirable inner tranquility, and readiness to accept the counsel of his friends, whatever their real intents are. “Teach me! And I will hold my tongue!” Despite my grief, am I rebellious? Am I rejecting counsel? If you prove to me I am wrong, I will hasten to correct my path! Father Hesychius of Jerusalem I never asked you for anything in the past, nor am asking now! You have come to me on your own initiative to comfort me. So why would you deal with me as an enemy?! “Teach me, and I will hold my tongue; Cause me to understand wherein I have erred”. Anyway, and under any circumstances, I do not refuse to be taught, if you utter what is of benefit; And will hold my tongue, if you say something acceptable! Surely, they would not be able to present any reasonable accusations! St. John Chrysostom While it is only God who is absolutely perfect, teaches the whole world, and needs no teaching. We, as shepherds, ministering to God who dwells in us, are committed always to have a spacious heart, to take from God, and to have more of His fragrance in us. As however spacious our hearts may be, they would be just a small droplet, compared to the great abundance and limitless flood of His love. A shepherd – even if he is a Pope – If he does not always keep learning, his growth would come to an end, and the spiritual growth of his congregation would be compromised. The more he prostrates himself under the feet of God, and opens his heart before him in prayers, in studying the Holy Book, in listening to learn God’s ordinances; the more he grows in His fellowship, and his flock would also grow together with him. I wish to keep on learning, to become capable of teaching. Because there is only one Master (God), who does not need to learn what He is teaching all. Whereas humans should learn before they teach; and to receive from God, their supreme Teacher, what they would teach the others. St. Ambrose Be consistent on reading the Holy Books. Never leave the Holy Book from your hand. Learn what to teach others. Abide to the true word, to have your children in submission with all reverence (1 Timothy 3: 4). “Sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in your” (1 Peter 3: 15). St. Jerome “How forceful are honest words! But your reproof, what does it prove?” (Job 6: 25). ‘Job’ did not feel comfortable with their way of dealing with the situation; they, instead, should have debated him with a spirit of love and uprightness. But to criticize and rebuke on baseless assumptions; is not the proper way to edify! ‘Well! Words of the true man are of no value’. If truth is said and openly proclaimed, no one would listen to it; Words of the righteous man seem to be of value to no one. 18 St. John Chrysostom ‘Words of the true man seem to be vain’. Yet, they are vain for those who are not true! When I look at you, I wonder, to whom you minister?! Father Hesychius of Jerusalem “Do you think you can reprove my words, as if the speech of the desperate were wind?” (Job 6: 26). Rebuking with violence and cruelty will never give fruit. ‘I will not seek of you a word, or strength; and your rebuke will not make me stop talking’. I do not care much for your talk, beside the fact that you are attacking an orphan, and doing wrong to a friend! Neither animosity nor friendship has an effect on you! Anyway, let me go back to what I have already said: ‘I seek nothing from you’. If you persist on your opposing position, I repeat: ‘My conscience is not troubling me’. St. John Chrysostom “You would even cast lots over the orphan, and bargain over your friend” (Job 6: 27). He likens them, rebuking him, while in such a bitter calamity, to someone humiliating a helpless orphan. ‘Job’ counted himself, having lost his children, like an orphan who lost his parents; He needs them to be as compassionate as God, “A Father of the fatherless, a defender of widows” (Psalm 68: 5). What grieves him is that his friends are setting a trap to catch him, instead of helping him out of the trap of his successive temptations. ‘Yes, you are doing your best to destroy me’. He shows how much he is weak; and calls himself an orphan! Even if love is wounded it would not go away! Although complaining that they are destroying him, He still calls them his friends! Pope Gregory the Great Every monk (Every man) who seeks perfection, and wishes to strive canonically in his spiritual fight, should utterly free himself of the sin of anger; and should listen to the warning words of that “Chosen vessel” (Acts 9: 15): “Let all bitterness, wrath, anger, clamor, and evil speaking, be put away from you, with all malice” (Ephesians 4: 31). When he says ‘Let all anger be put away from you’, he exempts no one, nor any circumstances, whether necessity or benefit. And if necessary, dealing with any brother at fault of this sin (of anger), should be in such a way, that the one who attempts to heal him, should be free of this particular sin; lest he would be addressed by the words of the gospel: “Physician, heal yourself!”; or, “Hypocrite! First remove the plank (of anger) from your own eye, and then you will see clearly to remove the speck out of your brother’s eye” (Matthew 7: 3-5) 1. St. John Cassian “Now, be pleased to look at me, For I will never lie to your face” (Job 6: 28). It is as if ‘Job’, who was true with himself, as well as with others, is saying to them: ‘Do not fish for words out of me; Look at my face; although I have cursed the day I was conceived, and that of my birth; which you count against me, Yet, I have not 1 Cassian: De institutis caenoboum, 8:5. 19 blasphemed against my God. Look at my unbearable boils, to appreciate that, even if what I uttered was not without reason. Yet, I will never oppose my God! “Turn, I pray, let no wrong be done. Turn now, my vindication is at stake” (Job 6: 29). “Is there injustice on my tongue? Cannot my taste discern the unsavory?” (Job 6: 30) He asks them, has he uttered by his tongue a word of blasphemy against God? With what iniquity are they charging him? Is what he uttered, not warranted by the bitterness he suffers?! When we expose the sin of our brother, God will expose our sin; and when we tell people about his crime, God will do the same to us! A father of the wilderness Keep your tongues from uttering evil against your brethren; because whoever does that would arouse the anger of God who dwells in him. Whatever you do to your neighbor, you are doing to God. St. Maccari the Great 20 AN INSPIRATION FROM THE BOOK OF JOB6 AIM THE ARROWS OF YOUR LOVE AT MY HEART Amid the affliction of this world, my soul moans within me! I wonder if anyone realizes how heavy my cross is. Is there anyone who partakes of the bitterness of my soul? My afflictions covered my head. And my heart became very narrow. O Lord, Expose my sin before my eye. O You, who forgives sins, and saves my soul of corruption; Instead of crying out, because of my many afflictions; Let me become overwhelmed by the wave of Your love. I do not see the fiery arrows of the enemy. But amid the affliction; when I see the arrows of your love piercing my depths; My whole being turns into a joyful wedding; I will praise and sing, saying: I am wounded by love! I will no longer expect comfort from man. And will no more feel the cheapness of my life! If my life has turned like a repulsive tasteless food; In Your love, I see you as the true salt that gives sweetness to my depths. By You I become salt to the earth, and light to the world. I will no longer lament my weakness; because You are my strength and help. Amid my weakness, the comforts of men became a burden on my soul. They offer me from their brooks, muddy water hiding ice in it. Whereas You, O the heavenly Comforter; Your Spirit brings forth within me a spring of living water. Thar refreshes my soul, and renews my life. That takes away all the dust in me. You turn my wilderness into a heavenly paradise. With no place for ice inside me. For Your Spirit is like a kindling flame of fire; who can quench it?! My friends criticize me to justify themselves; They show off their human wisdom, without true love. But you, are the amazing Teacher! You teach by the commandment full of love. You talk to me, and let me talk to you. You instruct me, and bear me in you. And lift me up to the bosom of Your Father, justified in you. The rebukes of men, often push me to despair; They destroy my depths, and lead me to desire death; But your rebukes bear compassionate fatherhood. They wound, yet they heal; They uproot the tares from your field. To plant your paradise in my depths. Your firmness bears an exalted sweetness. Your looks, together with admonishment, bear exalted compassion. 21 I want you to be my unique Friend. Although your words are serious, yet, they are full of sweetness. Your looks grant hope, and crush my soul with love. My encounter with you turns my heart into a temple for you. Your touches flare my whole being, to set forth to you. Come and dwell in me; and let me dwell forever in you.
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