A NEED FOR A MEDIATOR ARBITRATOR In chapters 9 and 10, ‘Job’ responds to Bildad. These debates are not presented without reason. As each of his friends had his own touch of the problem; ‘Job’, the one with the problem, was seriously seeking a solution for it. He talks about God with reverence; about himself with humility, and about his troubles with agitation; yet, he did not utter a single word to rebuke his friends, or to accuse them of being too cruel against him. He, as well, did not respond directly to Bildad. ‘Job’ goes along with Bildad, as far as the broad lines of God’s ordinances are concerned; Yet, how would it be possible for us to confront God face to face, to discuss His exalted works? He perpetually overwhelms us with His wisdom and might (3 – 4). But, amid his sufferings, ‘Job’ only sees God as too hard on him. He indeed controls nature and cares for it; but this gives him no clue to interpret the reasons behind the problems that dwelt upon him. For now, ‘Job’ starts by consenting with his friends’ views, that no man can be righteous before God, and with Bildad’s, saying, that God does not pervert justice (8: 3). Then he talks about God’s wisdom and might, drawing proofs from the kingdom of nature, in which the God of nature works with an irresistible might; does what pleases Him; and all the systems and powers of nature are derived from Him, and depend on Him. He moves mountains; shakes the earth from its place, makes its pillars tremble, and controls the sun and the stars. He confirms his own righteousness by saying: “Although I am blameless, I have no concern for myself, I despise my own life” (9: 21); namely, that he holds fast to his righteousness, even at the expense of his own life. He blames Bildad for saying that God discerns in His dealing with people, between the blameless and the evildoers (8: 20); Then he goes on to meditate in his own case (25 – 31); He could not forget his suffering, nor resort to hope; as he feels that God is still dealing with him as an unclean man. “Job’ believes that God, as though in great anger, has thrown him away; And that his only hope lies in confronting him face to face to seek justice. But could he reach Him?!... Even in trial, as God is dealing with him as though He is an unjust Judge! He feels the need for an arbitrator between the unseen God and him.... He longs to find such an arbitrator to introduce him to the Almighty God;... Or else, to see God forsakes, the rod of His authority, and becomes human, just for once! As it was impossible for ‘Job’ to forget his sufferings (25 – 28); nor that God persist on considering him as unclean and guilty, he tries to wash himself with snow, and his hands with hyssop. He presents to us a true evangelic concept of the purification from sins. He seeks from God to look at his humiliation with the eye of compassion, and to grant him a little bit of comfort. Then he contemplates in the possibility of reconciliation (32 – 39); although he finds it difficult, as he is dealing, not with a man like him, but with God. And, feeling that any attempt to prove his innocence is futile, he longs for a wise arbitrator to intervene between God and him to reconcile them. 309 Complaining against God, ‘Job’ speaks about Him in the absent tense! How could he debate with Him, when He does not hear nor debate? When he equally sentences both the righteous and the evildoer; when He brings forth calamities and kills the innocent, and does not care for their anguish (22–23)?! He is greatly confused between feeling God’s injustice against him, and remembering his blessed fellowship with Him in the past! It is obvious that Job’s feelings embrace two contradictory issues: He believes that he is on the right side, though he does not know how to prove it. So far, no concrete charge has been set against him; and he has great doubt, that in case he confronts God, he could manage to defend himself successfully. 1- No mortal could be righteous before God. 1 – 2 2- A proof of that 3 – 13 3- He could not dispute with God 14 – 21 4- We should not base our judgment on appearances 22 – 24 5- The horror of his troubles and his confusion 25 - 31 6- The need for an arbitrator 32 - 35 1- NO MORTAL COULD BE RIGHTEOUS BEFORE GOD: “Then Job replied: ‘Indeed, I know that this is true. But how can a mortal be righteous before God?” (Job 9: 1, 2). ‘Job’ does not only refrain from defending himself against Bildad’s accusation that he talks too much (Job 8: 2); He even agrees with his statement that “God does not pervert justice, nor perverts what is right” (Job 9: 3); that the righteous are under His care, and the wicked would perish by their evil. Yet he wonders, saying: “How can a mortal be righteous before God?” (2). This does not imply any spirit of protest against the God’s firmness; But is rather an admission of the fact, that if God deals with us according to what we deserve, all mankind would perish; as no one is righteous in His eyes; not even a single one. In comparison with those around him, ‘Job’ finds himself righteous; But with the Righteous Holy God, he finds himself unclean, and can never be righteous before Him. Not even His saintly angels could be; according to the words of the Psalmist: “”Do not bring your servant into judgment, for no one living is righteous before You” (Psalm 143: 2) No one can be righteous before God, except His eternal Word, who, alone, became Man with no sin. Whoever hides in Him, would bear His righteousness, and would be justified before the Lord. The apostle says: “It is because of Him that you are in Christ Jesus, who has become for us wisdom from God – that is, our righteousness, holiness, and redemption” (1 Corinthians 1: 30); “and to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4: 24). Look now, how ‘Job’ confesses his sins (9: 2-3; 19-20, 30; 13: 26; 14: 5; 14: 16, 17). Besides being sure that there is no one righteous before the Lord, he is also positive that, if we say that we are without sin, there would be no truth in us. Although God provides an exalted testimony about Job’s righteousness, according to the level of human behavior, Yet ‘Job’, knowing the truth about himself, proclaims, “How can a mortal be 310 righteous before God; Though one wished to dispute with Him, he would not answer Him” (2-3) 1. St. Augustine We see him, through his words, expressing himself wonderfully; as being pious and virtuous; Yet, he presents his behavior as an offering to God, and his words to the account of God’s glory. When he talks about himself, when his wife or his friends offend him, or when Satan tries to make him blaspheme against God, the righteous ‘Job’ keeps on glorifying god, quoting the psalm: “I will extol the Lord at all times” (Psalm 34: 1). He turns the words of his friends who viciously insult that righteous wrestler, into a blessing for God’s sake. If you ask how would this be; When Bildad, with an evil intention start his attack against him with the phrase “Does God pervert justice? Does the Almighty pervert what is right?” (8: 3), ‘Job’ amazingly responds to his hidden accusation that he is not righteous, by answering: “Indeed, I know that this is true. But how can a mortal be righteous before God” (9: 2). Father Hesychius of Jerusalem “ Then Job replied: ‘Indeed, I know that this is true. But how can a mortal be righteous before God? Though one wished to dispute with Him, he could not answer Him one time out of a thousand. His wisdom is profound, His power is vast. Who has resisted him and come out unscathed? He moves mountains without their knowing it, and overturns them in His anger. He shakes the earth from its place and makes its pillars tremble. He speaks to the sun and it does not shine; He seals off the light of the stars. He alone stretches out the heavens, and treads on the waves of the sea. He is the Maker of the Bear and Orion, the Pleiades and the constellations of the south. He performs2 wonders that cannot be fathomed, miracles that cannot be numbered. When He passes me, I cannot see Him; when He goes by, I cannot perceive Him” (Job 9: 2 – 11).. How strong was his horn, shouting and proclaiming the might of the Lord; by which the righteous gets help and not perdition. In that indescribable might of the lord the secrets of our redemption are proclaimed3. St. Ambrose It is the treasure given to them to possess in their souls in this life, “who has become for us wisdom from God – that is, our righteousness, holiness and redemption” (1 Corinthians 1: 30).. Whoever finds and possesses the treasure of heavenly Spirit, would consummate by it all the righteousness of the commandment, and all virtues, with purity and blamelessly, but easily and with no anger. That is why I beseech God with a sense of need, to grant us the treasure of His spirit; to be able to walk according to all His commandments, and to consummate all the righteousness of the Spirit with purity and blamelessness, through the heavenly treasure; namely, the Lord Christ4. 1 On Forgiveness of sins and Baptism, 14. 2 مجم وعات نجمیة (الوب). 3 De interpellatione Job et David, Book ترجمة جرجس كامل . 1:4:11 4 Sermon 18:1,2. 311 St. Maccari the Great Submitting to God, man receives righteousness; whereas standing against Him, he would lose it. Whoever compares himself to the Source of all goods would deprive himself of the goods he has got. And whoever refers to himself the blessing granted to him by God, would be fighting God by His own gifts. Pope Gregory the Great The Righteousness of God is Christ; according to the words of the apostle: “who has become for us wisdom from God – that is, our righteousness, holiness and redemption. Therefore, as it is written: ‘Let him who boasts boast in the Lord’” (1 Corinthians 1: 30). The righteousness of God; namely, the gift of grace without worthiness, would not be not known to those who intend to set their own righteousness; and would not submit to the righteousness of God; namely to Christ. In this righteousness we will find the riches of the sweetness of God, about which the Psalm says: “Taste and see that the Lord is good” (Psalm 34: 8) 1. St. Augustine 2- THE PROOF OF THAT: “Though one wished to dispute with Him, he could not answer Him one time out of a thousand” (Job 9: 3). No one can match his Creator in debate or dispute; No one can answer a single question out of every thousand that God may ask him. When God talked to ‘Job’, and asked him several questions, he could answer none of them (Job 38 and 39). Man’s wisdom stands helplessly mute before the exalted wisdom of God. God addresses a thousand of charges against man, for which man finds no answer to justify his doings. For, as God does not err in His judgment; and knows our depths more than we know ourselves; We have nothing to do but to put our hand over our mouth, the way ‘Job’ did (Job 40: 4-5). Haven’t I confessed to You, O my Lord, my transgressions, and you took away the iniquity of my heart? I shall never deceive myself and dispute your judgment, as you are the Truth; “If You, O Lord, kept a record of sins, who could stand” (Psalm 130: 3) 2. God alone is the Righteous, who justifies, and grants man righteousness3. They intended to prove their own righteousness; namely, they assumed that goodness is their own, and not adivine gift; And by that “they did not submit to God’s righteousness” (Romans 10: 3); because they arrogantly count themselves as able to please God by themselves, and not by what is God’s4. St. Augustine In the Holy Book, the figure 1000 usually refers to the ‘total sum’ According to the Psalmist: “…the word He commanded, for a thousand generations” (Psalm 105: 8); 1 City of God 21:24. 2 Confessions, N& PN Frs, vol. 1, p 47. 3 Confession, 1:5 (5). 4 City of God 17: 4. 312 And to St. John, in his revelations: “… will reign with him for a thousand years” (Revelations 20: 6); Because the reign of the holy church would be consummated with a perfect total. Now, whoever disputes with God, would not be referred to Him, but would refer to himself the glory of his goodness. I wish the saintly man considers what he actually gets, even the most important of it, is a gift from Him…, and let him say: “Though one wish to dispute with Him, he could not answer Him one time out of a thousand”; As he, who sets himself in the situation of being perfect, proves that he lacks, even the basics of the good life itself. Pope Gregory the Great “If You, O Lord, kept a record of sins,... Who could stand?”(Psalm 130: 3); namely, one should say: [Because I am a sinner, full of sins; I cannot approach God to pray and call]… As it is not possible for anyone to give an accurate account of his life, let him seek God’s mercy and compassion. We say this, not to draw souls to slothfulness, but to present comfort to those fallen in despair. “Who can say, ‘I have kept my heart pure; I am clean and without sin’” (Proverb 20: 9); Let him remember that no one can ever be sure that he is free of sins1. St. John Chrysostom “His wisdom is profound, His power is vast. Who has resisted Him and come out unscathed?” (Job 9: 4). If one daringly and arrogantly persist on rebelling against God, he will definitely reap the fruit of his foolishness. All those who have challenged Him and not repented, have not come out unscathed, nor found peace in their depths, comfort on their ways, or success in their works. Every opposition against God, is like briers and thorns that challenge fire, ultimately to burn and perish (Isaiah 27: 4; Hezekiel 28: 24). The angels who challenged God were not spared (2 Peter 2: 4); Fighting against God, the dragon was hurled to the earth (Revelation 12: 7-9); So are the rebellious sinners who, “because of their stubbornness and their unrepentant heart, are storing up wrath against themselves for the day of God’s wrath” (Romans 4: 5). It is utter foolishness for man to stand against God, or struggle against the One with all wisdom and might, who knows all, and is capable of everything. Whoever wishes for the true peace for himself, would never dispute with God, but would receive the Lord Christ who is our peace, who grants us reconciliation with God His Father, with our souls, with our brethren, and even with nature itself. “His wisdom is profound, His power is vast” (4). There is no wonder to call the Creator of the wise as ‘Wise’, He, whom we know to be wisdom itself,! And no wonder, to describe Him as ‘Mighty’, being might itself? But the saint, praising the Creator by these two words, conveys to us their sense, and calls on us to become apprehensive through recognizing ourselves!. God is called ‘Wise’, having complete knowledge of the secrets of our hearts; and is called “Mighty’, having such vast power to strike hard. Being ‘Wise’, He would never be deceived by us; and being ‘Mighty’, we cannot escape from Him. 1 On Ps. 130. 313 “Who has resisted Him and come out unscathed?” (4) The Creator of everything with such amazing way, He, Himself controls them to work together in harmony. That is why, any opposition against God, would break this harmony, and would disturbs their peace, having lost the power from above.. If these things submit to God, they would work in peace, and if left to themselves, they would work in chaos... Adam, the first father of mankind, having disobeyed the commandment of his Creator, has subjected himself to the arrogance of flesh, and has consequently lost his peace. Now, it may be said, that we challenge God when we oppose His authority; although what our weakness does, have no power to consummate; and yet persists on opposition as far as it could. Pope Gregory the Great Whoever seeks peace, seeks Christ, being Himself Peace1. St. Basil the Great “Christ Himself is our peace” (Ephesians 2: 14). The apostle also calls Him an ‘Arbitrator’; as He, by His own will, chooses to arbitrate between two divided parties. Souls that are born from the fountain of God’s goodness have been separated from Him by a middle wall, built by the deceptions and lusts of the flesh. Then came the Lord Christ, by His cross, passions, and way of life, to break down that wall. He defeated the sin, and taught us that it should be destroyed. He removed that wall from the middle. He conquered the animosity in His body. It is not our own work; as it is not our call to liberate ourselves. Faith in Christ is our salvation2. Father Marius Victorinus “He moves mountains without their knowing it, and overturns them in His anger” (Job 9: 5). We often look at the mountains in nature as well established, and that nothing in the whole world could ever move them from their place; to be rightly called “The ancient mountains” (Habakkuk 3: 6); And look the same way at the sun and the stars with their steady laws; But yet, by a word of the Lord, heaven and earth would disappear, and the mountains would move. Our God “moves mountains without their knowing it”; namely, whether they wish or not. He is the God of the impossible; before whom Mount Sinai trembled; the mountains skipped like rams (Psalm 114: 4); and the ancient mountains crumbled (Habakkuk 3: 6). “For the mountains shall be shaken to their foundations with the waters; Before Your glance the rocks shall melt like wax” (Judith 16: 18) “The earth trembled and quaked, and the foundations of the mountains shook; they trembled because He was angry” (Psalm 18: 7). “The mountains melt like wax before the Lord; before the Lord of all the earth” (Psalm 97: 5). “He touches the mountains, and they smoke” (Psalm 104: 32). “The mountains skipped like rams, the hills like lambs” (Psalm 114: 4). 1 Hom on Ps.,33. 2 Marius Victorinus: Epistle to the Ephesians 1:2:14-15. 314 “Part Your heaven, O Lord, and come down, touch the mountains, so they smoke” (Psalm 144: 5). What are the mountains that the Lord turned old? They are Moses, Aaron, Joshua the son of Nun, Gideon, the prophets, and all the men of the Old Testament.... Then the Lord Jesus came, and brought with Him the New Testament; And what He has done before, turned old.... The Christian was renewed, and the Jew turned old.... The grace was renewed, and the letter turned old.... The mountains moved; Yes,... He moved and destroyed the concept according to the letter, and set the one according to the Spirit.... The concept of the law according to the flesh has passed away, and it turned spiritual. That is why the apostle Paul says: “We know that the law is spiritual, but I am carnal” (Romans 7: 14). But he, himself who has been carnal, has turned spiritual, as he confirms: "I think that I too have the Spirit of God” (1 Corinthians 7: 40).... Jesus made those mountains grow old, and the Jews did not know it; Because if they did, they would not have crucified the Lord of glory; and would not have followed the Jewish fantasies1. St. Ambrose We say that the Jews, despite their past enjoyment of God’s affection; having been beloved by Him more than anyone else, Yet, by the divine ordainment and grace, His affection became ours, when Jesus transferred the authority working among the Jews to the believers of the Gentiles2. When Jesus said to the Jews: “The kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matthew 21: 43), He moved the whole Jewish book – that used to include the secrets of the kingdom of God – to the circle of light3. We, who were moved from the law and prophets to the gospel, have been recircumcised (Joshua 5: 7) by the (Rock) which is Christ (1 Corinthians 10: 40); and in us, the word of the Lord to Joshua was realized: “Today, I have rolled away the reproach of Egypt from you” (Joshua 5: 9) 4. The scholar Origen He says that the mountains do not know this; and as said by David: “He touches the mountains and they smoke” (Psalm 104: 32). In this phrase, talking about God’s might, saying that He is capable of doing everything in His anger, ‘Job’ testifies to His justice, as well as to His might. St. John Chrysostom “He (uses) the mountains without their knowing it, and overturns them in His anger”. He truly (uses) the seen mountains, when He intends to change the face of the seen creation. No wonder that these (mountains) do not know that they are being (used), as they are not given minds like the living human beings and the angels. That is why ‘Job’ calls the powers of the arrogant devils, mountains; and the prophet Jeremiah 1 The Prayer of Job and David, Book 1, 5:12. 2 Contra Cels. 5:50. 3 Contra Celsus 4:42. 4 In Jos. hom 5:5. 315 calls the devil “The destroying mountain who destroys all the earth” (Jeremiah 51: 25). Although demons are full of deceit, Yet they cannot reach the thoughts of God, whose intention is to hide His thoughts from them; that they do not even realize the extent of their fall. What the apostle Paul says is an example of this: “We do however, speak a message of wisdom among the mature, but not the wisdom of this age, or of the rulers of this age, who are coming to nothing. No, we speak of God’s secret wisdom, a wisdom that has been hidden and that God destined for our glory before timebegan. None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory” (1 Corinthians 2: 6-8). He, who uses these (powers) in the struggles of the secret of the crucifixion, is the One who created them (Colossians 1: 16), destroyed them (Amos 3: 14); and even -–in His anger – destroyed their altars, corrupted their idols, and scattered their temples; In His conquest, He took away their glory (Colossians 2: 15); The devils have not only taken the glory by force (Revelation 13: 4-8); that they should not have done; but they also corrupted all the inhabitants of the earth together with them. But the true, just, and utter destruction, will dwell upon them, when this seen world will come to an end. Anyway, if you wonder how that could be done? It would be by Him, who “ Shakes the earth from its place” (6). Father Hesychius of Jerusalem God, in His love for mankind, sets out of His true believers, steadfast holy mountains, like Mount Sinai, on which the Lord appeared and provided Moses with the law; or like Mount Tabor, where He transfigured in the midst of His church, that embraces men from the Old Testament, represented by Moses and Elijah; and men from the New Testament, represented by Peter, James, and John. On the other side, the wicked people, who oppose the Lord, and do not submit to Him; although they think of themselves as steadfast mountains, their foundations are shaken before the Lord; and He will touch them with His anger, to smoke; They will skip like rams before His face, and will melt like wax before the fire. “The earth trembled and quaked” (psalm 18: 7). When the Son of Man was glorified, the sinners trembled and quaked. “The foundation of the mountains shook” (Psalm 18: 7). The hope of the proud in this life trembled “For He was angry”. The hope in temporal blessings is no better established in the hearts of people1. “The mountains (the hills) melt like wax before the Lord” (Psalm 97: 5). Who are those hills? They are the haughty! Anything that stands high against God, through Christ and the Christians, would tremble and would submit.... Where is the haughtiness of the powers? Where is the cruelty of the non-believers? The Lord to them was like Fire; and they melted in His presence like wax. They were cruel until they faced the fire! St. Augustine “The mountains (the hills) melt like wax” (Psalm 97: 5). As far as I am concerned, the hills seem to be the hosts of demons; they are certainly the haughty people. 1 On Ps. 18. 316 The fire does not destroy those down below (the humble); but only the haughty. It is a fact that lightening rarely strikes those in the valley; but would not spare high up on the mountains. St. Jerome St. Ambrose presents to us a wonderful concept for “Moving of the mountains without their knowing it”. Coming to the world, the Lord Christ moved the holy mountains; when He moved our concepts about the prophet Moses who received the law, and about the prophets and men of the Old Testament. He moved them from the literal Jewish thought, for us to receive them in the Spirit through the gospel. Despite holding fast to the law, the fathers and the prophets, the Jews know nothing about the secret of God and His hidden wisdom; because they still see them through the veil that covered Moses face. All this has been moved to become our portion; for us to realize the eternal plan of God, His exalted wisdom, and His ordainment for our salvation. That was what made the apostle Paul proud, once he encountered the Lord Christ. For him the mountains were moved, and he acquired a knowledge of the divine secret, after which he could not afford to keep silent any more. “You will be able to understand my insight into the mystery of Christ” (Ephesians 3: 4). “May God open a door for us, so that we may proclaim the mystery of Christ” (Colossians. 4: 3) “... that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding to the knowledge of the mystery of God, both of the Father and of Christ” (Colossians 2: 2). “... and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things by Jesus Christ” (Ephesians 3: 9). “He shakes the earth from its place, and makes its pillars tremble” (Job 9: 6). If the earth seems to us, as being set on pillars that no one can shake; Yet, by the command of their Creator, they do, and nothing would ever support them. Symbolically, we saw that the mountains move; namely, the haughty that dwell on the summits of the mountains are prone to destruction by the divine lightening. On another aspect, the law, the fathers, and the prophets, as high holy mountains, moved from the hands of the Jews, with their literal understanding, to the children of the New Testament, to whom the divine wisdom is revealed; and who recognized the hidden secret of Christ. By the same logic, the earth refers to the wicked who became dust like their father, the first Adam, to whom is said: “You are dust, and to dust you will return”. Now, as the Heavenly One descended to our earth, dwelt among us, and became as one of us; we came to enjoy the heavenly life, to hear the divine voice, saying: “You are heaven, and to heaven you will return”. The stranger Centurion knew, whereas the Levi of His own did not. The Gentile prostrated before Him, whereas the Hebrew denied Him. That is why no wonder that the pillars of the world moved (Job 9: 6), when the high priests of the Jews did not believe. 317 The pillars moved to be replaced by new pillars; As though God Himself found it befitting to say: “It is I who hold its pillars firm” (Psalm 75: 3). Do you know what pillars He set and held firm? They are ‘James, Peter, and John’; said by the apostle Paul to be, ”those reputed to be pillars, gave me and Barnabas the right hand of fellowship”(Galatians 2: 9) 1. St. Ambrose By vessels and buckets, water from the natural resources is measured; whereas water from the spiritual fountains, is measured, and could be approached by our understanding, reverence, and flaring desire. Whoever walks according to this order, would instantly get uncountable blessings; would have God’s grace work in him in an unseen way; bring him over to multiple security, and prepare him later on to withdraw from the coast of the earth, and to carry on the anchor of heaven. It is possible for man, while still embraced in the body, to have nothing concerning the earth, and to put before his eyes, and incessantly meditate in all the pleasures of heaven2. I wish you always set your hearts on these things (Colossians 3: 1); as caring for them would liberate us from the earth and move us over to heaven3. St. John Chrysostom We have the right to be there in the presence of God in heaven, we, who have kept the lesson while being on earth; then went up to heaven to be in the love of God the Father, whom we knew while ion earth; And because God, the holy Word has done everything, taught, and still teaches us everything, and training us on all good things4. St. Clement of Alexandria Abraham forsook his city and relatives by a divine command; Yet his immigration was befitting for him, being a prophet, with the goal of knowing God. It was not as I see it, a carnal immigration, but it was to prepare him to know those things revealed by the Spirit. By forsaking his home; namely, by departing from his ‘self’, out of the range of the lowly and earthly thoughts, Abraham lifted his mind up, as much as possible, above the general boundaries of human nature; and forsook the bondage of the soul to the senses. And once those bonds stopped to hinder him, his mind became pure enough to realize the unseen; And hearing and seeing no more caused his mind to err, because of appearances5. St. Gregory, Bishop of Nyssa When the will of God is realized through us, who are on earth, like it is in those who are in heaven, we would become like them, “bearing the likeness of the man from heaven” 1 Corinthians 15: 49); and would inherit the kingdom of heaven (Matthew 25: 1 The Prayer of Job and David, Book 1, 5:13. 2 Baptismal Instructions, 7:11. 3 Baptismal Instructions, 7:14. 4 Paedagogus 3:12. 5 Against Eunomius, lib. 12. PG 45:940 A – 941 D. 318 34). Then those who will come after us, while they are still on earth, would pray to liken us, who are then in heaven (in paradise) 1. The scholar Origen You should long, even before we go to heaven, long for things that are in heaven; being commanded, while still on earth, to turn earth into heaven, and to behave and talk things, as though we are there, this should also be the goal of our prayers that we present to the Lord. Nothing on earth should hinder our reaching the perfection of higher powers, but, even while still on earth; it is possible for us to do everything as though we are dwelling up there in heaven2. Indeed, the Lord has come to cancel the old things, and to call us on to a greater home. He does everything to save us from unnecessary things, and from our feelings toward the earth. That is why He referred to the pagans, saying: “For after all these things the Gentiles seek” (Matthew 6: 32); those who dedicate their whole labor for the sake of the present life, not caring for the coming one, or for any heavenly thought3. St. John Chrysostom “He commands the sun, and it does not rise; He seals off the stars” (Job 9: 7). No one expects to see the sun not rise at its designated time, according to the steady laws set for it by the Lord; Yet, it would do just that, if He so chooses. What happened in the days of Joshua the son of Nun, when He commanded “the sun to stand still in the midst of heaven, and did not hasten to go down for about a whole day” to serve His people (Joshua 10: 12), proclaims the amazing work of God through His ministers. And as St. Athanasius the apostolic says: [If the sun stood still in Gibeon, and the moon stopped in the valley of Aijalon, Yet that was not the work of the son of Nun, but that of the Lord who listened to his prayer; He who rebuked the sea; commanded the shadow of the sun to go back (2 kings 20: 9); And on the cross, He brought darkness from the sixth hour until the ninth hour over all the land (Matthew 27: 45) 4. can also seal off the stars and hide them from our eyes “He alone spreads out the heavens, and treads on the waves of the sea” (Job 9: 8). By His own will, God can keep the system of nature intact, as an extension of the process of creation; Without His divine care, it would collapse. He set a boundary for the water of the sea, that they may not surpass to cover the earth again (Psalm 104: 9). He treads on the raging waves of the sea; proclaiming that He alone can calm down all the waves of temptations raging against us. St. John Chrysostom believes that there is no comparison between what the prophet Moses did when the children of Israel crossed over the Red Sea under his leadership on dry ground Exodus 14: 21); and what the Lord Jesus did when he treaded on the waves of the sea. Moses practiced what he did as a minister through prayer; 1 On Prayer 26:1. 2 In Matt. hom., 19:7. 3 In Matt. hom., 22:4. 4 Paschal Ep. 29. 319 whereas the Lord Christ did it by His own absolute authority; to testify to what came in the Holy Scripture: (Job 9: 8) 1. “He alone spreads out the heaven” (8). Heavens here, refer to the heavenly life of the preachers, about which the Psalmist says: “The heavens declare the glory of God” (Psalm 19: 1). Pope Gregory the Great It is the Lord who seals and counts the multitude of stars (9). It is Him alone who spreads out the heavens, and who treaded on the waves of the sea (Job 9: 8; Matthew 14: 25) 2. The gospel of the Lord teaches us that it was not the Father who treaded on the sea, but the Son. Whom Peter asked, saying: “Lord, Command me to come to you on the water” (Matthew 14: 28). The Lord did command him but he hesitated and could have drowned and perished, if the Lord did not stretch out His hand, caught him, and said to him: “O you of little faith, why did you doubt?” (Matthew 14: 29-31). It was faith and not the body that walked on the waves in the person of the apostle3. St. Ambrose Who could tread on the waves of the sea, other than the Creator of the whole world? He, about whom the Holy Spirit uttered through the righteous ‘Job’: “He alone spreads out the heavens, and treads on the waves of the sea”. And in the person of wisdom, He says: “I dwelt in the highest heavens, and my throne was in a pillar of cloud” (Sirach 24: 4). And about whom David proclaims: “Your way was in the sea, your path in the great waters” (Psalm 77: 19); and Habakkuk says: “The overflowing of the water passed by; the deep uttered its voice” (Habakkuk 3: 10) 4. Father Chromatius “He made the bear, Orion, the Pleiades, and the chambers of the south” (Job 9: 9). He is the Creator of the stars, of which he mentions three groups as representatives of all, that He keeps and controls their movements for the benefit of mankind. St. Gregory the Nezenzian believes that by mentioning these three groups, the Holy Book means all the stars; The same way it does when it refers to God’s care for “the young ravens that cry” (Psalm 147: 8), meaning all birds in general5. By the chambers of the south he means the stars that could be seen from the direction of the South Pole, and not from that of the North Pole. Pope Gregory the Great believes that these stars, symbolize the seven churches; namely the catholic church, seen by St. John the beloved, in his revelations, as seven lamp stands; That enjoy the seven gifts of the divine grace; and their rays shine with the light of virtue springing up from the truth. 1 Homilies on St. John, homily 43:2. 2 Of the Christian Faith, 5:2:30. 3 The Prayer of Job and David, Book 1, 5:15. 4 Chromatius: Tractate on Matthew, 52:2. 5 Letters, 101, to Cledonius the Priest against Appolinarius. 320 When ‘Job’ talks about the three groups of the stars and the chambers of the south, he refers to all the whole system of stars in heaven, and to every kind of supernatural miracles and imperceptible exalted divine ordainments realized for our sake; Those, as proclaimed by St. John: “There are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written” (John 21: 25). Not only as far as their number are concerned, but because of their exalted nature, which makes the ears of this world unable to perceive! Father Hesychius of Jerusalem “He does great things past finding out, Yes, wonders without number” (Job 9: 10). Here, ‘Job’ repeats what Eliphaz said. Please refer to the interpretation of (Job 5: 9). “If He goes by me, I do not see Him; If He moves past, I do not perceive Him” (Job 9: 11). God’s works with, around, and in us, are so exalted that we are unable to see by our limited perception; It is difficult, and impossible to evaluate even His obvious actions, because we do not realize what is behind them. We have no right to comment on, or to interpret them. Having been deprived of the inner joy, because of sin, the human race lost the insight, and became unable to tell where things are going! Pope Gregory the Great When God rises above me, I can not see Him; He rises above each of us, when He postpones the verdict on us On another aspect, When He goes by us; namely, in our midst, we do not perceive Him by our physical eyes, nor reach Him by our Spirits; As He does that in such a way, too delicate for the eyes, and even for the Spirit as well. He goes by through our minds; And He already did through our life, by His incarnation, passion on the cross, and His glorious resurrection.... Above all, Who can perceive how He, became man and God at the same time; How He suffered, and destroyed suffering; How He tasted death as man; And abolished the abyss and destroyed death as God (1 Corinthians 15: 54; 1 Timothy 1; 10; 1 Peter 3: 22). He has made humanity free from the law of sin and death (Romans 8; 2); the burdens of which no one else could make lighter for us. No one, therefore, can say to Him: “What are you doing?’, or “Why do you justify the sinners, or bring under blessing, those who was before threatened by curse (Galatians 3: 13-14; Deuteronomy 21: 23). He did that primarily by being God, and by the power and authority thereof; He has buried our sins under ground, and “wiped out the handwriting of requirements that was against us” (Colossians 2: 14); that is why He adds: “which was contrary to us, and has taken (His anger) out of the way” Father Hesychius of Jerusalem Pope Gregory the Great believes that this is way with man who feels separated from God. He went by him, and granted him the experience of purity; Yet he fell under the bitterness of the temptation of the flesh, that surrounds the mind, to make the inner 321 eye impure, and subsequently unable to see God. That is allowed by God, to make the mind humble, and let it seek the divine help. Finding itself weak under temptation, the human mind seeks the help of God; utterly stops depending on itself; and attaches itself more deeply to God; by the same way it became in grief for falling and separation from God. That is why, it is impossible to perceive the entering in and getting out of God by our abilities, as long as the variations of our own condition is hidden from our eyes. As an example there is no assurance, whether a certain temptation is meant to be a test of our virtue, or a tool to destroy us. As far as the gifts are concerned, we also have no idea if they are rewards for works we have done, or a support on man’s way to his heavenly home. Pope Gregory the great When the apostle Paul dealt with the knowledge of divine things – in his epistle to the Corinthians – he confirmed that his knowledge – despite his large portion of it – is still very limited and minimal; saying: “If anyone thinks that he knows anything, he knows nothing yet as he ought to know” (1 Corinthians 8: 2). He confirms to us that now we have some knowledge; whereas the greater part of it, we shall have in the coming age: “For we know in part and we prophesy in part; but when that which is perfect has come, then that which is in part will be done away” (1 Corinthians 13: 9-10). And when he intended to clarify the difference between our knowledge here and our knowledge in the other life, he says: “When I was a child, I spoke as a child, I understood as a child, I thought as a child; But when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now, I know in part, but then I will know fully, even as I have been fully known” (1 Corinthians 13: 9-10). Now, do you perceive the difference between them? It is the difference between the knowledge of a little child, and that of an adult; And as the difference between looking in a mirror and looking face to face. Looking in a mirror, although it refers to depth in expression, yet it implies vagueness! Why then do you not believe Paul when he says: “But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, ‘Why have you made me like this?’” (Romans 9; 20). Now, just think of how it is befitting for us to submit in silence to the will of God! He undoubtedly does not mean to deprive us of our will. No way! But to confirm that a scholar should keep silent, like the clay in the hand of its maker, that neither resist nor argue. He mentions the clay and its maker to remind us of our nature; as they are both made of the same material. Although the maker is likewise, created of dust, Yet the clay submits to him! How then can man hope for forgiveness, when he arrogantly dares to question the will of God, his Creator?! Although the difference between them is without limit. Man, Remember who you are! Aren’t you mud, dust, and ashes?! Aren’t you vapor?! Aren’t you a weed, or a flower of a weed?! The prophets tried hard to portray before our eyes, what would tell us about the real value of our being. God, whom you intend to submit to your foolish curiosity, does 322 not submit to death or change. He is eternal, with no beginning or end; imperceptible, exalted above any understanding or logic; indescribable, and unseen! These attributes that could never be perceived by you and I, by the apostles, the prophets, and even by the heavenly hosts, despite their unseen purity, their spirituality, and their perpetual dwelling in heaven1! St. John Chrysostom “If He takes away, who can hinder Him? Who can say to Him, ‘what are you doing?’’ (Job 9: 12). God is the only One with authority; No creature has the right to question His acts. In Him we should trust, and His will we should accept, even if it may seems bitter to us. If He takes away even our souls, who can hinder him? Or argue with Him? Who can say to Him, ‘What are You doing? Or why are you doing it?! “If He takes away, who can hinder him? Who can say to Him, What are You doing?’” Who can dare? No one will even be there; as the results bear self testimony. Father Hesychius of Jerusalem We should always honor the works of our Creator without question; because they would never be unjust. Searching for a cause for His secret counsel, would be counted as an arrogant opposition against it. As long as we are not able to find a motive for God’s acts, we should humbly keep silent, and submit to them. Our physical senses are not on a level that can penetrate the secrets of His majesty. Paul goes on saying: “Will the thing formed say to him who formed it, ‘Why have you made me like this?’” (Romans 9: 20). Pope Gregory the Great Pope Gregory the Great commenting on the saying of ‘Job’: “Who can say to Him, ‘What are you doing?’”, says: [No one can oppose the wrath of God. Yet the Holy Book presents to us several examples for certain men of God who dared to stand before His wrath: The prophet Moses did, when he stood to intercede for the sake of his fallen people, saying: “If You will only forgive their sin – but if not, blot me out of the book that You have written” Exodus 32: 32). Moses also instructed Aaron to take his censer, put fire in it from the altar and lay incense on it, and carry it quickly to the congregation and make atonement for them, For wrath has come out from the Lord (Numbers16: 46-48). Also Phinehas quenched the wrath of God, when the people committed adultery with foreign women. He showed his zeal when he pierced with his spear the Israelite and the Medianite woman through the belly; And the plague was stopped among the people of Israel (Numbers 25: 8). So also David stood interceding for his people before the Lord to lift His wrath off them (2 Samuel 24). And the Truth instructed us to pray for the sake of our enemies and those who persecute us (Matthew 5: 33). So God reveals the greatness of His love for man; For although no one can dare stand before God’s wrath, Yet, even in His anger, He proclaims His love, by giving the 1 The Divine Providence, 2. 323 chance for man to force himself on God’s love by his humility, repentance, and his love for God, for people and for his own salvation; through seeking mercy for himself, and interceding on behalf of his brethren. St Jacob El-Serougi presents to us the following magnificent portrait of standing before God’s wrath by repentance: Jonah said: There is no way to cancel the wrath of God! The great city of Nineveh shall be overthrown, for the wickedness of its people has come up before the Lord. The affliction is eminent; and the falling is close at hand. The mighty Lord who bears the creation has sent me, to proclaim the voice of terror on your walls. His voice struck the king of Nineveh on the face; He was terrified to hear the terrible news. His fear of Jonah was more than of the forces of mighty men; The fearful king humiliated himself before a lowly man. He got down from his high throne, cast his crown, put on sackcloth, and prepared himself for repentance. Realizing that the battle was not of the usual sort, he gathered his people, and provoked them to strive... He gathered his forces and provided them with prayers to strengthen the gates... To confront the eminent wrath, he instructed the men, the women, and even the kids to fast, everyone according to his ability. The king provoked his forces to prepare themselves for a new kind of war! To prostrate themselves before God and pray! Not even a one-day infant would be spared! Everyone must join and support the strife before evil strikes! In this kind of battle, kids could be stronger than men; and infants more effective than mighty warriors! Thousands of infants who have not sinned will join us; because by them the struggle will be far better. The Hebrew prophet is threatening us with destruction… Let us work, lest he would rejoice to see us defeated... He did not spare any effort to call for our destruction… And so shall we, to seek God’s mercy for our salvation. The prophet is holding fast to his word;... Let him preach;... And let us seek mercy from his Master…. Let us resort to his Master, the one with authority... The man is just a messenger uttering his message... He only has the authority to preach, and not to destroy... If it is up to him, the whole city would be overthrown!... Let us not loose heart. Destruction is in the hand of the Lord, and not in that of the prophet... Let his voice, provoke us to arouse the voices of repentance, and to call for lamentation... By that we may mute his voice. Let us not ask him; He will not listen to us anyway! Let us instead, lift up our voices to the Most High; He is the One to save us. St. Jacob El-Serougi “God will not turn back His anger; the helpers of Rehab bowed beneath Him” (Job 9; 13). When He gets angry, nothing would turn back His anger, but His mercy and love. He would crush the haughty opponents; and as it came in the book of Zechariah: “Be silent, all flesh, before the Lord” (Zechariah 2: 13). It is only repentance with its sighs, humility, and tears that would turn back the divine wrath. Repentance is fire that consumes every human weakness; takes away slothfulness, laziness, and the heaviness of body; provides the soul with wings, by which it flies 324 to heaven; where, on such a high summit, the vanity of the present life, would be revealed. Whoever does not ascend to the vintage point, cannot grasp a true portrait of the earth and its contents. Many things down here darkens the range of vision, deafens the ears, and mutes the tongue; That is why it is befitting for man to free himself of this chaos, to get away from the blinding smoke, and to enter into where the deep peace, quietness and tranquility, with enlightenment, are. When the eye concentrates on the love of God; and the ear hears nothing but His words, as though a sweet spiritual symphony; the soul becomes a captive (of God), and feels disgusted of any food or sleep. The disturbing noise of the world, and the material cares, could indeed slide over the soul, but could not enter into it. And by rising up, the soul would no more care for the furious bangs of earthly storms. As those dwelling on the high mountains, hear the noise of the city below as vague murmur, and see no more of what go on in it; So are those who opted to forsake the world through their own will, and set lying to the high places of philosophy (wisdom), They care no more for the worries of the world; for all their senses are directed toward heaven. Let us then pursue, not only the solitude of the wilderness, but also that of the inner desire; Let us hide above the highest summit of the soul, where nothing earthly dwells. The power of repentance is like air that would easily drive away the dust; and would quickly wipe out the lusts, like smoke. St. John Chrysostom What sins, could repentance fail to cleanse?! What resilient stains, could such tears not remove?! By his triple confession, Peter could wipe out his triple denial1! St. Jerome The extended prayer and the flowing tears could draw the mercy of God. Weeping alone, could lead to blessed laughing. Intending to reveal in Himself all blessings, He says: “Blessed are those who mourn” (Matthew 5: 4). And he himself wept, to set well the foundation of this beatitude2. (The scholar Origen) 3- HIS INABILITY TO REASON WITH GOD: “How then can I answer Him, and choose my words to reason with Him?” (Job 9: 14). ‘Job’ stands crushed before God, confessing that he is unable to enter into a debate with Him. But, as many believe, concentrating his eyes on his weakness, ‘Job’ unfortunately slid into despair instead of looking up to God’s exalted mercies and His love of mankind. He forgot that the Almighty God always longs to enter into a debate with His creation; and has allowed even Satan to debate Him, as we saw in the two first chapters of this book. It is worth noticing how the righteous ‘Job’ has judged himself, so that when the judgment of God comes, It would find nothing in him to condemn. Looking at his 1 Letter, 77:4. 2 In Jer. hom 3:49; In Luc. hom 18. 325 weakness, he says: “How then can I answer Him, and choose my words to reason with Him?” (14). He does not lean on his self-righteousness, but resorting to hope in drawing God’s compassion, he says: “For though I were righteous, I could not answer him; I would beg mercy of my Judge” (15); Then adds: “If I called and He answered me, I would not believe that He was listening to my voice” (16). Why is he so belittling himself?... Why is he having such a sad doubt? Before the awe of the Judge, and the power of His searching eye, he feels himself, and everything he does, as nothing! Pope Gregory the Great “For though I were righteous, I could not answer Him; I would beg mercy of my Judge” (Job 9: 15). Man can justify himself, for he does not know even the truth about himself, or realize what goes on inside him. That is what the apostle Paul expresses by saying: “I know nothing against myself, yet I am not justified by this” (1 Corinthians 4: 4). Namely, the apostle fears, that, if he justifies himself, some hidden sins that he knows nothing about, would probably be revealed. That is what made ‘Job’ seek mercy from the divine Judge who searches the hearts; and throw himself on His mercies, and not on his personal worthiness. What preoccupies Job’s mind is not to be justified in people’s eyes; for, although they insult him, cast him to the ground, and tread over him with their feet; it is the merciful divine Judge who judges him; before whom he cannot justify himself, but would seek His mercy and His compassion. ‘Job’ says (to Bildad): You vainly revile me. What do you benefit by treading on the righteous with your feet? I resort to God, and to His divine mercy and compassion. He would never listen to what is said about me without searching for truth. For, though I may be righteous, compared to others, yet I still need the testimony from the Most High. If my life conforms to the divine truth, nobody can nullify the strength of this truth. Father Hesychius of Jerusalem Every human righteousness, if accurately measured, would not be counted as righteousness. As though he clearly says: Although I am committed to grow in practicing virtue, Yet, if I do well in life, it would not be because of my worthiness, but of God’s forgiving grace. That is why, we should fervently pray, so that all the ways of righteousness along which we walk, become salted with humility. Pope Gregory the Great “If I called and He answered me, I would not believe that He was listening to my voice” (Job 9: 16). Some interpret this phrase saying: In case he has faith, his prayers would be heard, not for the sake of his prayer itself, but for the sake of the holy name of God in which he has faith “’Not for your sake do I do this’, says the Lord God. ‘Let it be known to you’” (Ezekiel 36; 32). Pope Gregory the great believes that, in Job’s talk here, there is a living portrait of the continuous struggle in the believer’s life, who, by grace, calls God, and He listens to him, when his heart flares with the love for divinities. Yet, amid that amazing exalted 326 state, temporal thoughts force their way into the mind; And the believer would find himself as though he has fallen, and thinks that God does not listen to his voice. It happens often that the mind flares with the fire of divine love; is lifted up to see the heavenly things and the hidden secrets; is wounded by the perfect love; and is alienated from the lowly things. But, once it is struck by a sudden temptation, the soul, that was supported by God for an obvious goal, would bow down; would stand confused, between the good and the bad practices; and would not be able to tell which side is stronger. It often happens that the soul stands confused: How it is possible for it to acquire the high facts, while wrestling with the evil thoughts. It becomes in need to know, how the evil thoughts could infiltrate into it, while the zeal of the Holy Spirit brings it over to the exalted things. This fluctuation between the good and the evil thoughts is clearly seen by the Psalmist as he proclaims: “They mount up to the heavens; they go down again to the depths” (Psalm 107: 26). Getting terrified by such movements, which he involuntarily goes through, the mind assumes that he is cast away and driven out. Pope Gregory the Great “For He crushes me with a tempest, and multiplies my wounds without cause” (Job 9: 17). ‘Job’ felt that, although he has not committed unusual sins, yet he faced unusual calamities. The tempests of temptation, has blown, not to just to disturb, but to crush him, without cause. Some interpreters believe that, by saying, “without cause”, ‘Job’ attacked the divine justice. Yet others believe that he was merely wondering, why is he going through all that when he did not commit a serious offense, or a major crime?! “For He crushes me with a tempest” (17)... Proclaiming a disturbance of the elements, it was truly called ‘a tempest’, as testified by the Psalmist in saying: “Our Lord shall come and shall not keep silent; A fire shall devour before Him, And it shall be very tempestuous all around Him” (Psalmist 60: 3). Another prophet says: ”The Lord has His way in the whirlwind and in the storm” (Nahum 1: 3). In such a whirlwind, the righteous will never break; because he is always aware, and in fear lest he would be broken. Pope Gregory the Great Notice how, in his bitterness, he does not say: ’He wounds me without cause’, but says, “He multiplies my wounds without cause” (17). These multiple wounds came on him, not because of his multiple sins, but for testing his endurance. Again he says: “I have kept His way, and not turned aside. I have not departed from the commandment of His lips” (Job 23: 11, 12). He never forgot God’s commandments, despite his weakness; he abided on the race to fulfill them; sometimes stumbling and falling, but never quitting. On the way to perfection, his faults subsequently became less and less all the time1. It is as though he says that, about the Jews, who, being so sure of themselves, they despise the grace, and do not believe in Christ. He says that intending to set their 1 On Man’s Perfection in Righteousness, 26-27. 327 righteousness, in the law; they counted themselves capable of keeping the law by their own strength, “ignorant of God’s righteousness” (Romans 10: 3); not keeping the righteousness of God, but that granted by God to man1. St. Augustine “He will not allow me to catch my breath, but fills me with bitterness” (Job 9: 18). Every man is exposed to suffering every now and then; but, as far as ‘Job’ is concerned, he never had the chance to catch his breath, but had his fill of bitterness. And yet, he had no idea about the cause for what he was going through. As my wife and my friends also ridicule me and talk to me with malice, I feel that what is dwelling upon me, has to be allowed by God, who could otherwise keep it from happening to me. Nevertheless, I will never stop testifying to God’s justice and might (Psalm 71: 19), who, by His divine care, keeps everything in hand; And no man, with a good sense, can oppose His judgment, coming from the Mighty Righteous God. Father Hesychius of Jerusalem “If it is a contest of strength, He is the strong One; And if it is a matter of justice, who can summon Him?” (Job 9: 19). Looking at God, Job sees Him as the strong One; before whom nobody can stand; “I the Lord have spoken, and will do it” (Ezekiel 22: 14). As far as justice is concerned, there is no higher court to hear man’s appeal. He is the Judge of all, and above all creation. ‘Being such a strong Judge, who can, therefore, challenge His judgment?’... His greatness and might are proclaimed by the sun, that His commands could not be disobeyed (See Psalm 104: 19); By the moon, that, according to its system, grows progressively from a crescent to a full moon, then becomes smaller and smaller until it disappears; By the sea, that could never surpass its designated limits; And by the sand that rein the violence of the waves. If this is the case of the physical elements, Who, among mankind, could dare to challenge or question His judgments? Abraham says about himself: “Who am I, but dust and ashes?” (Genesis 18: 27); and with the same spirit, David says: “My equities have gone over my head. Like a heavy burden, they are too heavy for me” (Psalm 38: 4); And Isaiah proclaims: “Woe is me for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isaiah 7: 5). That is why the wrestler ‘Job’ goes on to say: “Though I was righteous, my own mouth would condemn me” (Job 9: 20). And as it is not easy for anyone to be blameless in his works and words, he adds: “Though I were blameless , it would prove me perverse” (20). Father Hesychius of Jerusalem Someone may say: ‘What should I do? How could I be light, when I live in such evil and iniquities?! And would thus be overwhelmed with despair and grief! Having no salvation without a fellowship with God, who is Light and no darkness is in Him; how could I be purified from sin that is darkness?! ... To this, the apostle responds, saying: “… The blood of Jesus Christ His Son purifies us of every sin”. What a great 1 Grace & Freewill, 24. 328 warranty granted to us! Being in this world, in the midst of such temptations, man could stumble, after having his sins forgiven in baptism; that is why we should do our best and confess our status as it is, so that the Lord Christ would heal us by His precious blood1. St. Augustine “Though I were righteous, my own mouth would condemn me; Though I were blameless, it would prove me perverse” (Job 9: 20). If ‘Job’ justifies himself, his defense would turn into transgression, and he would be condemned by his own words; because God knows all the hidden secrets of the heart, that may be unknown to man himself. “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1: 8). In case ‘Job’ counts himself as blameless; that would be a transgression by him; an accusation against God; and he would be haughty and ignorant of what actually lie in his depths. I should not boast of being sinless! I should not boast of being of benefit for anyone, or of anyone being of benefit for me. I should boast on account of being saved; because my sins are forgiven; because Christ is my Intercessor (My Advocate) before God the Father; And because the blood of Christ has been shed for my sake2. St. Ambrose “Although I am blameless, I have no concern for myself; I loathe my own life” (Job 9: 21). Looking at his life, ‘Job’ sees himself as an old man who has not benefited from the long years he lived! They were fruitless! This is how man feels when he looks at his life outside the range of the love and grace of God, the Grantor of fruition. 4- WE SHOULD NOT JUDGE ACCORDING TO APPEARANCES: “It is all one thing; Therefore I say, ‘He destroys the blameless and the wicked’” (Job 9: 22). Job’s friends insist on their view that the righteous do well in this world, and are protected against temptations; and that if they happen to dwell on them, they would soon be taken away. The wicked, on the other hand, are complete failure, and would be surrounded and crushed by temptations in this world, with no help in sight. ‘Job’, contrary to this point of view, confirms that some wicked may do well and flourish in this world, while the righteous may experience successive temptations. That was the main controversy in all the debates between ‘Job’ and his friends, whose real goal was to confirm that ‘Job’ was a wicked hypocrite, who bore the image of piety, while hiding evils that made God angry. ‘Job’ confirms here, that temporal events are not the proper measure to evaluate whether man is righteous or wicked. “It is all one thing”. Calamities and death could dwell on both the blameless and the wicked; “The sword devours one as well as another” (2 Samuel 11: 25); It devoured Josiah, the good king, as well as Ahab, the wicked one; “He destroys the blameless and the wicked”...Both were carried away captives to Babylon (Jeremiah 24; 5-9). “It is all one thing; Therefore I say, ‘He destroys the blameless and the wicked’” 1 St. Augustine: 10 Homilies on 1st Epistle of St. John. 2 On Jacob and the Happy Life 6:21. 329 (22). It is as though he says: If I say these words about myself, Even though I may be blameless, yet, It may be proved otherwise if I am thoroughly investigated; and the other way round is true as well. It is only the firm divine Judge who is aware of everything, and can amazingly expose the tricks of the wicked, and judge everyone according to his due. Pope Gregory the Great Are these not the words of David, the citizen of the heavenly Jerusalem?! “My tears have been my food day and night” (Psalm 42: 3) “I am weary with my moaning; Every night I flood my bed with tears” (Psalm 6: 6) “My sighing is not hidden from You” (Psalm 38: 9) “My sorrow was stirred up” (Psalm 39: 2) Aren’t the children of God moan under their burden; not wishing to be bared naked, but to be clothed over; “for the mortal to become swallowed by life”? Aren’t even those “who have the firstfruits of the Spirit, groan within themselves, eagerly waiting for the adoption, the redemption of their body?” (Romans 8: 23). Was not the apostle Paul himself, the citizen of the heavenly Jerusalem, representing all that, when he was burdened, and in continuous grief of heart, for the sake of his brethren the children of Israel? Yet, there would be no death in the city, until it is said: “Where is your authority, O death; where is your sting?”… As the sting of death is the sin1. St. Augustine “If the scourge (the sword) brings sudden death, He (mocks) laughs at the plight of the innocent” (Job 9: 23). As the sword suddenly came to slays this and that: the wicked for his perdition, and the righteous to justify his faith “These have come so that your faith – of greater worth than gold, which perishes even though refined by fire – may be proved genuine and may result in praise, glory, and honor” (1 Peter 1: 7). Yet the righteous mock death, on account that it is a crossing over to glory. Pope Gregory the Great commenting on the phrase “laughs at the plight of the innocent”, says: [he may be using the term “laugh”, to mean (rejoice); Namely, God, with His compassion, (laughs) or rejoices for the temptation of the righteous, who zealously seek Him (at the time of their temptation). Their suffering brings Him some sort of joy, when He see their holy desire to chastise themselves, for the sake of their love for Him]. The apostle Paul (2 Corinthians 4: 17) says that our present sorrows are light, as they happen within certain limits of time and place. But, compared to this little labor, we will acquire glory in an immeasurable degree2. Abroseaster Every calamity is either a punishment for the wicked, or a test for the righteous... The same applies to peace and tranquility at the times of controversies, that could lead to the benefit the good, and the corruption of the wicked3. 1 The City of God, 20:17. 2 CSEL 81:227. 3 Eighty Three Different Questions, 27. 330 St. Augustine “When a land falls into the hands of the wicked, he blindfolds the judges. If it is not He, then who is it?” (Job 9: 24). God often allows the wicked to get away with their wickedness, and even to have authority on the land. On one aspect, to deny the enemy the right to complain that the righteous worship God in order to gain temporal blessings and earthly success. And on another aspect, to give the wicked more freedom, hoping that they may come to repent their wicked ways, if they get in touch with God’s love; or to let their cup of evil overflow, in case they persist on their rebellion and arrogance. If the evil enemy is called “the prince of this age”, we should not marvel to see the land fall into the hands of the wicked, who may assume that they are successful and kings! The land is delivered to the wicked; whereas the righteous enjoy heaven, because there, the Heavenly dwell. “The judges are blindfolded”. While the righteous are oppressed on land, the wicked wear deceiving masks, to appear as though they are the judges of the land who give justice; although this is far from being the case. Yet, many believe that these words of ‘Job’ carry some kind of protest! How would God let the wicked succeed, have authority on the land, and appear as judges to condemn the righteous?! Job’s wise words should have provided him with some inner comfort, to pay no attention to the accusations of his friends; But it seems that the tendency to protest – being a human weakness – has aroused within him bitter feelings; as he sees that the days of his prosperity have passed so quickly, flown away with no trace left, as though he has never had a taste of them! St. Augustine believes that the land here refers to the body1 of the righteous, which God may allow to be delivered to the hand of the wicked, for the sake of chastisement, of test, or justification; whereas his soul is unapproachable to the wicked. What does he mean by saying: “The land falls into the hand of the wicked” (24); but that God may allow the bodies created out of dust, to be delivered to the wicked, to have authority only on the dust it includes. But, having born the new nature, according to the image of its Creator; and having become clothed with the new image of the second Adam, who is from heaven, no one could have authority over it. St. Augustine believes that the divine incarnate Word Himself, took this body of dust, and allowed it to be delivered to the wicked, to be tried, and be killed; to let us not fear the wicked, but to partake of the passion and death of our Christ, in order to experience the glories of His resurrection2. The righteous is often delivered into the hand of the wicked, not to honor the later, but to test the former. And although the wicked will eventually come to a sudden death, as is written in (Job 9: 23), yet, in the meantime, the righteous would be a mocking stock; while God’s goodness, and His great treasures stay hidden for both of them3. St. Gregory, the Nezenzian 1 On Ps. 26. 2 Cf. On the Gospel of St. John, tractate 28:2. 3 On the Great Athanasius, 17. 331 What is the meaning of: “The land falls into the hand of the wicked” (24)? The body is delivered into the hand of the oppressors; Yet God would never leave the righteous there; For from the captive body, He would bring over the unconquerable soul1. “The wicked lies in wait for the righteous, seeking their very lives, but the Lord will not leave them in their power, or let them be condemned when brought to trial” (Psalm 37: 32-33). Why then, did he leave the martyrs in the hands of the wicked, to do to them whatever they wished? (Matthew 17: 12); slaying some with the sword, crucifying some, throwing some to the ferocious beasts, burning some with fire, and leading others in chains. And if God allowed His saints to be delivered into the hands of the wicked; How did he leave his only-begotten Son in their hands? Listen to what the Holy book says, prophesying about the coming passions of our Lord on the hands of the wicked: “The earth is given into the hand of the wicked” (Job 9: 24)… Here, he is talking about delivering the body into the hands of the oppressors2; Yet “He did allow His Holy One to see corruption” (Psalm 16: 10). “Come, let us kill Him, and the inheritance will be ours” (Mark 12: 7). How foolish you are! You may have indeed killed Him; But you will not have the inheritance!... When you boasted that you have killed him; He actually went to sleep; having said in another Psalm: “I lay down and slept” (Psalm 3: 5). “I lay down and slept”, because “I have the power to lay it down, and I have the power to take it again” (John 10: 18). Let the earth be given into the hands of the wicked; Let the body be delivered into the hands of the oppressors; Let them hang Him on a tree, Let them fix Him with nails,... Let them stab Him with a spear! Did He not add, that He will sleep, then will rise again... When was Eve created? Was it not when Adam slept? When did the secrets of the church come out of Christ’s side? Was it not when He slept on the cross3? Let the oppressors celebrate! ... Let the earth be delivered into the hands of the wicked! Let the body be nailed on a tree, and stabbed with a spear! He, who lays and sleeps, says: “I will rise again”4. St. Augustine 5- THE HORROR OF HIS TROUBLES AND CONFUSION: “Now my days are swifter than a runner; they flee away, they are no good” (Job 9: 25). Swift runners have been used in the old times to carry urgent messages, especially by kings and leaders. When King Hezekiah sent a proclamation throughout all Israel, that they should come to keep the Passover to the Lord God at Jerusalem, “The runners went throughout all Israel and Judah with the letters from the King and his leaders” (2 Chronicles 30: 6). And in the days of Jeremiah, it seems that this service has been well established. In his prophecy about the desolation of Babylon, it was said: “One runner will run to meet another and one messenger to meet another, to inform the king of 1 On Ps. 36, Discourse, 3: 13. 2 On Ps. 37 (36). 3 On Ps. 41 (40). 4 On Psalm 4. On Feast of the Martyrs, 9. 332 Babylon that his city is taken on all sides” (Jeremiah 51: 31). The Persians, as well, used swift runners, when the order was issued to destroy, kill, and annihilate all the Jews in the empire (Esther 3: 13, 15). And when another order was issued to avenge them against their enemies, “the couriers who rode on royal horses went out, hastened and pressed on by the king’s command” (Esther 8: 14)1. Tell me; is there anything permanent in this world? Is it the wealth that could not last until the evening? Or is it the glory? Listen to what a righteous man says: “My days are swifter than a runner2” (25). St. John Chrysostom Pope Gregory the Great believes that God created man to see goodness; namely to see God, the Greatest Goodness. Yet, when sin entered into his life, leading to the loss of his insight, and to seeing the divine light or Goodness no more, he started to doubt the actions of God! Man was created for this goal – to see goodness; namely, God. But, having declined to stand in the light, he fled from the light and lost his eyes, submitted to blindness, and became unable to see the inner light. But, when we think about such things, perpetually doubting (God the Beneficent), we become confronted with difficult questions: Why does God create someone whom he foresaw that he is going to perish?! Why, being the greatest in power and goodness has not put in mind to create man imperishable?! The mind, in his silence, so wonders; and man, through his daring questions, fearful of falling in pride, retreats to humility that reins the thoughts of the heart. Getting under more cruel tribulations, and in the midst of his trouble to interpret the secret significance of those events he is going through, ‘Job’ goes on to say: “If I say, ‘I will forget my complaint, I will change my expression and wear a smile” (Job 9: 27). Pope Gregory the Great “They skim past like boats of papyrus, like eagles swooping down on their prey” (Job 9: 26). The days of his prosperity skimmed past like a boat sailing fast toward its secure harbor; and like an eagle swooping down on its prey; both leaving behind them no trace on the water or in the air. Time hastens with man to nothingness; and will soon bring us over to eternity, where time has no more place. Our days pass, swifter than a runner; skim past like a boat, or like an eagle swooping on its prey; What we say, we soon forget, and there would be no apparent sign of our passing, except that it was full of sadness and misery. “I still dread all my sufferings; If only there is someone to arbitrate between us, to lay his hand upon us both” (Job 9: 28, 33)3. St. Ambrose As the sea would never leave any trace of boats passing by; nor the air, of an eagle swooping on its prey (Wisdom 5: 10-11), So will be the riches of this world; When it passes away; It will leave no trace of happiness behind it; The rich and all what he has 1 James M. Freeman: Manners and Customs of the Bible, Logos International Plainfield. N J, 1972, p. 208- 209. 2 Letters to the Fallen Theodore, 2:3. 3 The Prayer of Job and David, Book 1, 6:16. 333 ever done, will be cast into forgetfulness. ‘Job’ as an example, despised every impact of this life; advising us to do the same. Father Hesychius of Jerusalem “If I say I will forget my complaint, I will change my expression and wear a smile” (Job 9: 27). It seems as though, when ‘Job’ started to look beyond the time, to see that his calamity is eventually going to be resolved and is going to disappear altogether; When his soul goes forth out of this world, and his life becomes like a shadow that passes with no trace; he tried to persuade himself to forget all he is passing through, to get comforted and even to smile. Even if the righteous ‘Job’ intends to hold his peace, and to put in his heart to disregard all what dwelt upon him; yet the expressions on his countenance, without uttering a single word, would still testify to the viciousness of the temptation, and would proclaim the cruelty of the tempest. The evils dwelling upon you will pass; and what you patiently anticipate will come; He will wipe out the sweat of labor; He will dry out every tear; and there will be no more weeping! It is only here on earth, that we have to moan among our temptations; and say together with ‘Job’: “Are not man’s life on earth, but a tribulation1?”. St. Augustine “I still dread all my sufferings, for I know you will not hold me innocent” (Job 9: 28). ‘Job’, assuming that, even if he enters into a debate with himself concerning his sufferings, he may err against God; he dreads thinking about them. He fears to admonish God for allowing those sufferings to dwell upon him; on account that God would not hold him innocent; but on the contrary He may be hold it against him. “I still dread all my sufferings (all my doings according to the Arabic version), for I know You will not hold me innocent, since I am already found guilty” (28-29). Now, let us think about those (doings), practiced by the righteous ‘Job’, as told by this holy history: “He would rise early in the morning and offer burnt offerings according to the number of his children. For Job said, ‘It may be that my son have sinned and cursed God in their hearts”. Speaking about his works of compassion, he proclaims, as his friends disturbed him, saying: “Have I not wept for him who was in trouble?” (Job 30; 25); and, “I was eyes to the blind, and feet to the lame” (Job 29: 15). He kept his heart pure, and reverently reveals his soul, saying: “If my heart has been enticed by a woman” (41: 9). Reaching the summit of humility, he says: “If I have denied justice to my manservant or my maidservant when they had a grievance against me” (31: 13). About giving with great abundance, he says: “If I have kept my bread to myself, not sharing it with the fatherless” (31: 17). And about practicing hospitality, he says: “No stranger had to spend the night in the street, for my door was always open to the traveler” (31: 32). 1 On Ps. 29, Discourse, 2: 8. 334 Amid all those things, and to consummate his virtues by the most exalted ways of love, he loved even his enemies, saying: “If I have rejoiced at my enemy’s misfortune, or gloated over the trouble that came to him – I have not allowed my mouth to sin by invoking a curse against his life” (31: 29-30). Why then did ‘Job’ dread all his doings (9: 28), when he always practiced what pleased God? Unless we reach the conviction, through the words and deeds of that righteous man, that we should truly fear even those same good things we practice; And in particular, we should seriously fear two things: ‘deceit and slothfulness’, as, according to the prophet, “Cursed is he who does the work of the Lord deceitfully” (Jeremiah 48: 10). Man commits the crime of deception in the work of the Lord, when he unduly thinks high of himself for the sake of his good deeds; There are three ways for practicing deception: When his goal would be to gain the vain glory of hidden appreciation of his fellow men; When he fishes for their commendation; Or intends to get material benefit from their hands. On the contrary, the prophet says about the upright man: “(Blessed is he), who keeps his hand from accepting bribes (benefits)” (See Isaiah 33: 15). That is why even the good deeds, should be practiced with great caution and fear; putting before our eyes the words of the righteous man ‘Job’: “I still dread all my doings”. Pope Gregory the Great “Since I am already found guilty, why should I labor in vain?” (Job 9: 29). ‘Job’ believes that he labors in vain to justify himself before God. Whoever knows the weakness of human nature, would gain the experience of the power of God. Father Maximus the Confessor He says: ‘Before the limitless justice of God, I know I am weak; But before men, I am righteous according to your testimony’ (1: 1, 8; 2: 3). Father Hesychius of Jerusalem Looking at the greatness of God, they realized their own smallness. Looking at the waves of His splendor, the purity of His nature, the amazement of His eternity, the glory of His greatness, the power of his non-limitation, and the exalted beauty of His holiness; At all these things, known in, about, and of Him, their thoughts became enlightened to see themselves, as they actually are; And they became aware, lest their minds and hearts would erroneously embrace the iniquity of assuming that they have earned their goodness, because of their own virtues, to reach the summit of the greatness of God1. My soul would not be capable of abiding to the true humility, to realize its own smallness, and to think of the poverty of its nature; unless it becomes overwhelmed by the splendor of the hidden riches of God, and moved by its exaltation; As poverty is forsaken by richness, the darkness is hated by the shining of the light; and the humility of the soul is felt through the amazing exaltation of God; Whoever felt the greatness of God, would realize his own smallness2!. 1 الرسالة الثامنة والثلاثون. 2 الرسالة الثامنة والثلاثون. 335 St. Jacob El-Serougi “Even if I washed myself with snow water and my hands with soap” (Job 9: 30). The snow here is the tears of humility, in which all the other virtues become exalted in the sight of the firm divine Judge... Some may grieve, yet without humility; may weep, yet, together with shedding their tears, they take lightly the life of their fellow men, or feel haughty above the ordainments of their Creator. Those have water, but they do not have ‘snow water’; and will not be washed, because their tears are not ‘tears of humility’. He, who washes himself from sin by snow water, is the one who says: “A broken and contrite heart, O God, You will not despise” (Psalm 51: 17). ‘Snow water’ could also be understood in another way: Water coming from a spring, and running in a stream, originates from the earth. Whereas snow comes down from above. Many grieve and wail on earthly things. They fervently pray; yet, for the sake of temporal pleasures; They are not washed with snow water; because their tears are coming from down below. Whereas those who long for higher rewards, washing themselves with snow water, flooded by heavenly remorse, seeking eternity with tears and grief, and flared with longing for it; will get from above the ways by which they would be purified. By ‘the hands’, is meant (the deeds); according to the words of the prophet addressed to certain people: “Your hands are full of blood” (Isaiah 1: 15); namely, your deeds are full of cruelty. Pope Gregory the great In this great battle; when man lives and is helped by grace; and subsequently, fights well, and fearfully rejoices in the Lord; he does not need mighty warriors to bring the works of the body to death; but can be healed of some wounds of the sin by daily praying: “Forgive us our debts” (Matthew 6: 12); striving by this prayer, cleverly, and with great caution, against wickedness, and against the devil, the prince of wickedness, bringing to naught his deadly counsel; namely, that of not judging one-self, and offering excuses to justify sins. These evil counsels, would not only leave the wounds unhealed, but would also lead to serious and deadly harm. Here, there is the need for chastity, full of caution, to overcome the human lust of pride, by which man becomes pleased with himself, and would not see himself as worthy of blame. If he sins, he would never admit it; and instead of accusing himself with healing humility, he would, in a deadly haughtiness, search for an excuse to offer. To subdue that pride, he who seeks chastity from God, by saying: “Set a guard over my mouth, O Lord, keep watch over the door of my lips. Let not my heart be drawn to the words of evil” (Psalm 141: 3, 4); we find him fear, lest he would resort to excuses, because that would be worse than the words of evil themselves. The wicked denies that he is wicked, despite committing evil that he cannot deny. Being unable to hide his evil work, that he has obviously committed, he searches for ways to refer it to others, assuming by this that he gets away from what he deserves. And 336 instead of admitting his guilt, he adds a new one by offering excuses, not aware that by this he deprives himself of any chance of forgiveness1. St. Augustine “You would plunge me into a slime pit, so that even my clothes would abhor me” (Job 9: 31). There is no way to justify oneself before God. The snow water cannot cleanse his skin; and the soap cannot wash his hands. The more man tries to prove his innocence, the deeper he finds himself plunged in the slime pit, that his own clothes would abhor him, and he would even hate to touch himself. ‘Job’ believes that his vain trials to prove his innocence before those around him would only make God reveal his secret weaknesses. In the sight of men, he would see himself plunged in a hateful slime; and he does not dare to debate with God, as though with a fellow man; as the pottery cannot debate the potter! Humans could be called righteous and could be said to be blameless; But once slothfulness finds its way to them, they fall. Man may slide from the highest virtue to the lowest iniquity; and he can, as well, climb from iniquity to virtue. He would never feel safe, and should always fear that his boat may collapse even in good weather. No man could be without sin; as according to the holy Scripture, “There is not a righteous man on earth, who does what is right and never sins”(Ecclesiastes 7: 20);... “There is no one who does not sin” (2 Chronicles 6: 36);... and the blessed David says: “Who can discern his errors? Forgive my hidden faults; Keep back your servant also from the insolent; do not let them have dominion over me” (Psalm 19: 12, 13); and also, “Do not bring your servant into judgment, for no one living is righteous before you” (Psalm 143: 2). The Holy Book is full of such quotations2. St. Jerome Pope Gregory the Great sees in job’s words here, screams of repentance; Feeling that, although he may be counted as righteous in the sight of men, yet in that of God, he is guilty, and seeks forgiveness. ‘Job’, having lived his whole life seeking repentance, his life became blessed. Brother, in one single day, you can acquire eternity; and in a single one, you can lose it. You are given thousands of days on earth to use, either for your eternal salvation, or for your eternal judgment. A hundred times blessed, is the day in which you repent all your wicked deeds and unclean words and thoughts; and return to God with a scream seeking His mercy. That will be for you a thousand times better than any other day! When the dawn of that blessed day rise; in which man condemns himself; he, who, so far, used to condemn the whole world; ... When he sees himself as the greatest sinner on God’s land;... When he starts to feel ashamed before God, before every one, and before everything created by God on earth…. This feeling of shame flares in him like fire, when he realizes and proclaims: [I am the most sinful man on God’s earth... All other humans are better than me... O Lord has mercy on me, a sinner... Cleanse me of the filth of my sins, to become worthy of being counted among Your creation] . 1 العفة للقدیس أغسطینوس، 13 2 Against the Pelagians, 1:2. 337 Do not expect, O brother that this blessed day of repentance would come by itself; hold fast to it once you encounter it; and say: [You are the blessed day in which I purchase the eternal life1]. Bishop Nicolai Velimirovich What does he mean by “clothes”, but the earthly body by which the soul is covered?... He says that “his clothes would abhor him” (31). He has the same feeling, he who says: “But I see another laws at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members” (Romans 7: 23). Those same clothes in which he could never have pleasure, he zealously wished to cast aside, to have them again on another day in a far better condition; adding, “What a wretched man I am! Who will rescue me from this body of death?” (Romans 7: 24). Pope Gregory the Great 6- THE NEED FOR A MEDIATOR: “He is not a man like me that I might answer Him, that we might confront each other in court” (Job 9: 32). He means to say, that if he, who punishes me is a man like me, I can confront him in court and prove that he is unjust. But being God that makes it impossible! St. John Chrysostom “If only there were someone to arbitrate between us, to lay his hand upon us both” (Job 9: 33). Job’s complaint represents the cry out of humanity since its fall; It is in need to a Mediator, to whom it can resort to bring man back to the divine bosom. Who is He, who has the ability to stretch his hand with love to join man to God? Who is He, who has such a favor with God the Father, except the incarnate Word of God, the One with the Father, equal to Him, with the same essence; that became One with mankind, became the second Adam. Being alone without sin, our Lord Jesus Christ is the only Intercessor who can carry out the reconciliation between God the Father and man. Do you see how ‘Job’ proclaimed the coming of Christ, prophesying in his prayer the secret of the Mediator of our life? About whom the apostle Paul also said: “For there is one God and one Mediator between God and men, the man Jesus Christ” (1 Timothy 2: 5). Christ has incarnated, and realized what the prophet Isaiah said to rebuke people: “Wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed, defend the cause of the fatherless, plead the case of the widow. Come now, let us reason together, says the Lord, Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1: 16-18). Why Christ was called ‘the Mediator’? Because, being God in His very nature, He took the appearance as man. A mediator, to be able to lead the enemies to reconciliation. (Romans 5: 10), has to carry the appearance of both parties (Philippians 2: 8). Intending to reconcile His Father with man (2 Corinthians 5: 18), Christ took the appearances of both. 1 Bishop Nicolai Velimirovich: The Prologue from Ochrid, May 25. 338 He even went beyond that, when He proclaimed to men what He is going to do concerning their ultimate judgment: How He, the One who loves them, will be their Judge; And, being the beneficent, and the compassionate, He prescribed the cleansing, testifying to Baptism. Father Hesychius of Jerusalem “We have peace with God” (Romans 5: 1) through our Lord Jesus Christ, who reconciled us with the Father by the sacrifice of His blood. Christ came to destroy the enemies, to make peace, and to reconcile us with God, from whom we separated ourselves by the wall of evil that we set by our sins. He appeared in a His carnal form to draw to Him the carnal, to transfer them first to the likeness of the incarnate Word, then to how He was before incarnation.. The scholar Origen “Someone to remove God’s rod away from me; so that His terror would frighten me no more” (Job 9: 34). Who would be the One who can remove God’s rod away; namely His divine anger, so that His terror would frighten man no more? It is our Lord Jesus Christ, who put our iniquity on Himself, and brought us to the divine love, to become by His Holy Spirit, children to God, who have favor to Him. Being incarnate, and having become like us, He would not strike us with the rod or with terror; on one condition; namely, if we resort to His grace and to faith in Him; if we resort to the One who, when resurrected from the dead, the angel said to the women: “Do not be afraid” (Matthew 28: 5, 10); which he also told His disciples, when He appeared to them. In this same sense, ‘Job’ added: “Then I would speak and not fear Him” (Job 9: 35); As He took fear away from us, and set instead the law of love (Matthew 22: 37-39); as also written by St. John, saying: “Perfect love casts out fear” (1 John 4: 18) Father Hesychius of Jerusalem “Then I would speak and not fear Him; but as it now stands with me, I cannot” (Job 9: 35). By the Mediator, we can be brought forth to the Father, with the favor of adoption, to enjoy His love, and rejoice in the union with Him. In the law, God held the rod, when He said: “If man does this or that, he would die”; but with His incarnation, He removed the rod, and demonstrated the way of life in milder ways; as is told by the Psalmist: “Come, reign, and rejoice for the sake of truth and righteousness”. Being God, He does not intend to bring fear to us, but to dwell in our hearts as a loving Father; As, according to the apostle Paul: “For you did not receive a spirit that makes you a slave again to fear, but you received the spirit of adoption; And by Him we cry, ‘Aba, Father’” (Romans 8: 15). That is why, it is befitting for the righteous ‘Job’ to add here: “I would speak and not fear Him” (35); having seen with the eye of prophecy, the Savior of the world coming in meekness, he was no more terrified, but with the grace of adoption, he ascended to the level of love. St. Jon says: “There is no fear in love, but perfect love casts out fear” (1 John 4: 18); And Zechariah says in his prophetic song: “...to rescue us from the hand of our enemies, and to enable us to serve Him without fear” (Luke 1: 74). 339 Fear has no power to raise us up from the death of sin; but the grace of meekness poured in us, will raise us up to the throne of life. That is what is referred to by Elisha, when he sent his servant with his staff, and failed to bring life back to the dead child; But when he personally came, stretched himself out on the dead body of the child walked back and forth in the house, and breathed in his mouth seven times, he brought the child back to the new light of life, through the ministry of compassion... God, when He introduced the terror of the law through Moses, He, as though has sent His rod with His servant. But He then, personally came and humbly stretched Himself over the dead body; “being in very nature God, did not consider equality with God something to be grasped, but made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as man,...” (Philippians 2: 6-8). Breathing seven times in the dead body, He proclaimed the divine grace; granting the sevenfold grace to those fallen under the death of sin. Then He was risen alive, in that child, whom the rod of fear could not raise, but was brought to life by the spirit of love. Pope Gregory the Great Why are you so afraid, O Christians? Christ tells you: “It is I, Do not be afraid”. Why are you so disturbed? Why are you so fearful? I told you beforehand that these things will certainly happen. “It is I, Do not be afraid”. Having recognized Him, they were overjoyed and became afraid no more. Instantly the boat reached where they intended to go. They moved from water to solid land; from disturbance to steadiness; from the way to the destination1. St. Augustine It is God’s will, not only to free you of fear; but even to incite you to despise fear, which is greater than being free of it2. St. John Chrysostom 1 St. Augustine: On the Gospel of St. John, tractate 25:7. 2 In Matt. hom 34:2. 340 AN INSPIRATION FROM THE BOOK OF JOB 9 GRANT ME AN ETERNAL RECONCILIATION Who would be justified before You, O Holy One? If you judge, you will be justified. If you declare my sins, they would be countless. If you introduce a thousand charges, I would not be able to answer even one word. You search the heart and mind. You are aware of my hidden thoughts and weaknesses. I confess to you; I am a sinner. I can not stand before you with a controversy! For you is the wisdom itself and the might. Before you, the steadfast mountains would move without knowing it. Before you, the haughty souls would collapse. And the human mountains would melt like wax before the fire. Let all pride within me move. And let all corruption in my depths melt. Set Your holy mountains, Your steadfast Word within me. In place of my failing haughty mountains. The Jews assumed that they are the ones with mighty mountains. Having got the law; and from them came the fathers and the prophets. Yet those mountains moved away from them. You moved them to us to enjoy by the spirit and not by the letter. You revealed to us the inner secrets of the law. You proclaimed to us the prophecies that were realized by Your coming. You shone with your truth on us instead of the shadows. Thine is the glory; O who set the mountains in our depths. How can I enter into a trial with You, O Mighty Creator? You, who commands the sun, not to rise; and the stars, not to move. Let the sun not shine, to expose my inner darkness. And let the stars not move, to find no trace of light inside me. Instead of the material sun, Shine on me, O the Sun of righteousness. Sitting in my darkness, I need you. Shine on me with the light of your righteousness, to set out me a star that bears the splendor of Your glory. Instead of justifying myself before You, I would become justified, by acquiring You. How can I appear before you in a court of justice? You, who stretch the heavens; and who walks on the high sea? Set out of my earth a heaven; to become a dwelling place for yourself. Pass through my inner self, as though over a stormy sea. Your presence would mute the waves, and calm down the winds and the storms. I am in need of the riches of Your grace. You may pass by me, without seeing or feeling you. Who can say to the Creator: Why have you done so? 341 I keep silent in the middle of the tempest. And anticipate Your presence, O the Physician of my soul. To heal me of my many deadly wounds. I need to see You I need to hear Your voice. Why was I disturbed when You delivered the land into the hand of the wicked? Here, the devil became the prince of this world. Let him reign; But the earth will become no more, and he will go down to hell. Why is my soul moaning in me? You the Holy One have become man. The devil aimed the arrows of death toward you. Not realizing that you are the resurrection and the eternal life. By Your own will, you have temporarily delivered your body to death. In order to bear death, and to kill it in its own home. I fear the evil one no more. Because in me, he would find no land to take. Turning my land into heaven, He has no more places within me. I anticipate my departure from this world with joy and a rejoice of heart. My life is like a boat sailing on the sea that leaves no trace on the water behind it. I fly like an eagle, leaving no trace in the air. By Your Holy Spirit, I fly to you. And settle down in the bosom of your heavenly Father. I boast nothing, but your cross, and the riches of your grace that covers my weaknesses and wickedness. I shall not justify myself! No, there is nothing to justify me. Grant me an eternal reconciliation. You alone, can take away the enmity, and bring me over to Your Father’s bosom. By Your blood You speak; And I become filled with hope and love. In You, and by You alone, I can enjoy the eternal glories. Responsibility
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