Theological understanding of the phenomenon of human suffering in homilies on the book of Job, St. Hesychius of Jerusalem

Contents Abstract General information about the author and the work The moral character of Job in the heritage of St. Hesychia The problem of the deservedness of Job's suffering The status of human suffering within the framework of the teachings of St. Hesychia on Divine retribution The positive status of suffering in the understanding of St. Hesychius Conclusion Sources Literature The Theological Comprehension of the Phenomenon of Human Sufferings in the Homilies on the Book of Job of the Saint Hesychius of Jerusalem The article is devoted to the study of ideas about human suffering by St. Hesychius of Jerusalem, an outstanding Greek-speaking preacher of the second half of the 4th - first half of the 5th centuries, who left homilies on the Book of Job. Unfortunately, only 24 sermons from the voluminous work of the reverend father have survived to this day, but the surviving texts convincingly emphasize his theological intuition in understanding the burning issues relating to the phenomenon of human suffering. Fragments of homily, given in this article in the translation of its author, testify to the beauty of the syllable that St. Petersburg used. Hesychius in his interpretation of one of the most mysterious books of Holy Scripture. General information about the author and work St. Hesychius of Jerusalem (2nd half of the 4th century - ca. 451) was a disciple of St. Grigory Bogoslova. Having received monastic tonsure and ordination to the priesthood, he labored first in a desert area, and then in Jerusalem, where he became famous for his outstanding preaching gift and as a famous exeget 1 . Works of Rev. Hesychius were so bright and respected that already during his lifetime, in the second decade of the 5th century, they were the subject of special study 2 . For theological understanding of the phenomenon of human suffering, the author’s 24 homilies (sermons) devoted to the interpretation of the Old Testament Book of Job, in which, perhaps, the problem of suffering is most acutely raised, are of particular interest. The sermons have survived to this day only in the Armenian translation, 3 although the Venerable himself. Hesychius wrote in ancient Greek, the language commonly used in Jerusalem during his lifetime 4 . The Greek text itself, unfortunately, has not survived, but thanks to the diligence of the Armenian translators, who were very attentive to the works of Jerusalem origin, presumably from the 6th century the works of St. Hesychia began to be included in the heritage of Armenian literature 5. The interpretation of the Jerusalem presbyter on the Book of Job covers its first 20 chapters. The beginning of the commentary of the 21st chapter suddenly ends with the first words of Job’s answer to Zophar 6, which indirectly indicates that the rest of the interpretation has not been preserved 7. As researcher S. Renu notes, most likely the author delivered his sermons in the Jerusalem Church of Holy Zion 8 and they were not related to the liturgical use of the Book of Job itself, accepted in the Jerusalem Church 9. Presumably, the author, in his own way, divided the holy book into semantic parts and consistently commented on them 10. St. Hesychius mainly comments on the Book of Job based on the text of the Septuagint as edited by Hexapl Origen and, in addition, on the Alexandrian Codex, less he refers to the Vatican and Sinaiticus codes and the translations of Aquila, Symmachus and Theodotion 11. Of the earlier Greek-speaking authors interpreting the Book of Job, as S. Renu notes, the greatest influence was on St. Hesychia rendered St. John Chrysostom: in the Jerusalem preacher one can find topics that the Constantinople saint touched upon, as well as even expressions that he used 12. The author vividly and colorfully describes dialogues, gives fictitious speeches that clarify the general outline of the thoughts of the sacred narrative, and often repeats himself, returning to the specific content under consideration. The prologues of several sermons, the texts of which are impressive in their clarity, testify to the methods used by St. Hesychius in his festive homilies 13. In his sermons, the author, immersed in the interpretation of the Book of Job, tries to maintain real contact with his listeners, often addressing them 14. Numerous rhetorical techniques of the author, giving his sermons an emotional coloring, forcefully involve the listener in sacred events that come to life before him, revealing their meaning. For example, Rev. Hesychius describes a fictitious monologue of the devil addressed to the Almighty, in which, describing the virtues of Job, the slanderer tries to denigrate the virtue of the righteous: “Why do you utter extraordinary words about the righteous? For... it was thanks to Your gifts that he achieved such greatness in virtues!.. What commandments is he forced to neglect? In fact, whoever is not in poverty, why would he steal? Why would Job commit fornication if he has a wife... Why lie to him, who is not afraid of anyone? 15 The author, in addition, often uses rhetorical repetitions. For example, showing the extreme degree of indignation that Job’s friends felt, thinking that the sufferer was a sinner, the author reproduces their reasoning: “Was Job wicked when we considered him righteous? Was he an enemy of God when he was mistakenly called a friend of God? Was he guilty of many slander when we ignored them? But God exposed what was hidden from Him, revealed his hypocrisy and through torment revealed his secret iniquities” 16. In addition, metaphors and comparisons are not alien to the monk. For example, according to the figurative expression of St. Hesychia, the words of Job’s friends trying to reproach him for his sins, were for him “like iron rods that brazenly wanted to shake the firmness of his heart” 17. As S. Renu notes, St. Hesychius in his sermons particularly touches on two major topics. First of all, this is the theme of spiritual struggle, the necessity of which is emphasized by the author throughout the entire interpretation. For example, the struggle of a Christian with constant temptations and attacks of the devil, depicted in the prologues of sermons II, VI, VIII, XII, XIII, XV and XVI in different images, has Job himself as a striking example. The second theme - the call to acquire virtues in order to receive a Divine reward, is especially revealed in the IX, XIV, XIX homily. The earthly life of the Lord Jesus Christ (X and XI), the Old Testament patriarchs (XX) and the righteous Job himself (XXII, XXIII and XXIV), according to the author, should be an example for believers 18. In addition, according to the researcher, most often the example of Job and his words are offered to St. Hesychius for practical moral application, and thus there is an organic connection between the historical and tropological meanings of interpretation 19. The moral character of Job in the legacy of St. Hesychia Touching in more detail on the main topics that St. Rev. raises in his homilies. Hesychius, first of all, it is worth noting his admiration for the virtues of Job, who for the author is one of the most striking examples of moral life not only in the Old Testament, but also an outstanding role model for Christians in the New Testament. For Rev. Hesychia Job is a man “who has risen to all levels of virtue” 20, therefore, in his opinion, “everything that concerns Job is sublime, everything deserves admiration” 21. Job, in the author’s interpretation, is a vivid example of a virtuous person: “Take Job as an example among many, especially since this one (example) is higher than many” 22, which he calls for imitation 23. Moreover, as the author notes, the righteousness of this man for many centuries anticipated the life of a true Christian who fulfills the New Testament commandments 24 . Even the expression itself was a man (Job 1:1), applicable to Job, according to St. Hesychius has a deep meaning. Thus, Scripture seems to indicate what a person should be according to the Divine plan: “Do you see what praise about Job the Spirit of God placed at the beginning of this book? There was a man (Job 1:1). Rare... this is good... and it is difficult to find such nobility, for many call themselves people, but in fact they are not: some live like animals, while others behave like reptiles, inciting their anger, as befits these wild beasts" 25. Moreover, Rev. Hesychius of Jerusalem sees in Job’s behavior a New Testament way of life, since he “lived according to the Law and the Gospel and demanded the same from his sons” 26 . The problem of the deservedness of Job's suffering St. Hesychius touches on one of the most important themes of the Old Testament book he interprets - the question of the deservedness of Job's suffering, trying to comprehend his dispute with his friends: Eliphaz, Bildad and Zophar - who insistently assert that his suffering is a direct consequence of grave personal sins. As if seeing the hearts of Job’s friends, trying to convict the righteous man of his imaginary sins, St. Hesychius quotes their words: “It is not without reason and without reason that these sorrows fall upon you, but in justice God imposed them on you” 27 . Friends thereby resolutely preach the law of moral retribution, according to which God in earthly life punishes vices and, on the contrary, encourages virtue. However, according to the remark of Rev. Hesychia, Job “was confident in his rightness” 28, calling God as a witness to his conscience, since he knows that he did not violate the Divine moral law: “What was commanded to him [by God. – P.M.], even once, he did not ignore it” 29 . To prove his righteousness, he even “firmly intends to speak with God” 30. The boldness with which Job turns to the Creator is not due to despair or grumbling, but to a thirst for justice. The sufferer cannot admit to himself the sins accused of him, since in this case he would have committed a lie and thereby committed a sin. Some of Job’s words to God seem impudent and even blasphemous, but nevertheless, in reality they were not so. For Rev. Hesychia, in his desire to justify himself before the Lord and his friends, Job does not sin, as his friends imagined: “He [Job. – P.M.] is forced to stop his words, fearing that they will be completely unpleasant to God” 31. According to the author, the sufferer in no way “blamed the will of God, did not despise the action of the Creator and did not see madness in what happened, namely, that the righteous were delivered into the hands of sinners” 32. In addition, Job intuitively senses that his friends are speaking according to the devil’s advice, and in contrast to these accusations he denounces them: “Although now the enemy wants to hide my righteousness, exciting my friends to accuse me, but even so I will appear righteous (Job 13:18)” 33. As Rev. notes. Hesychius of Jerusalem, the attempts of his friends to embitter Job were not crowned with success, since he came out of the sent test with dignity and did not blaspheme the name of the Creator: “But these [accusations of friends. – P.M.] there were reeds and blades of grass, due to their great uselessness: axes are broken, iron rods are crushed and reeds, engulfed in fire, turn to dust” 34. Therefore, it is not surprising that Job’s opponents deserve the legacy of St. Hesychia of an extremely negative assessment. The author, following the Old Testament sufferer, denounces their malice and deceit with which, at the instigation of the devil, 35 they try to discredit and embitter the biblical righteous man in his suffering. According to the author, all their admonitions are expressed to Job in a categorical and mentoring tone, which has no compassion for the unfortunate: “No one offered sponges for his wounds, but everyone offered clay shards; no one laid out a soft bed, as for a sick person or as for a king, but they collected dung, as for one who is decomposing” 36. This reflects their extreme unmercifulness towards the sufferer, their inability to penetrate deeply into the meaning of the events taking place: “Friends... did not offer him medicine for his wounds and did not mention the suffering at the cost of which Job acquired a treasury of virtues, nor did they tell him: “Do not be discouraged, for the Comforter is near; Do not be afraid, for the enemy is defeated." 37 St. Hesychius especially draws attention to the fact that Job, despite the fact that he did not admit his sins, at the same time testifies to his weakness and imperfection before the Creator: “I know that I am weak before the infinite righteousness of God, but before (people) I am righteous according to Your testimony; however, seeing my trials, they consider me wicked” 38 - which speaks of his humility and further emphasizes his virtue. St. Hesychius justifies Job by rhetorically addressing his opponents: “Why do you insult Job as if he were not a “righteous man”? You compare the righteousness of earth with the righteousness of the Creator... “No one is righteous,” even if you talk about Noah or Abraham or talk about anyone (man) who received His testimony because of (their) righteousness” 39 . The status of human suffering within the framework of the teachings of St. Hesychia on Divine Retribution Job, as presented by the author, clearly recognizes that the suffering state of man is a consequence of the fall of the first people, which is inherent in both righteous and sinful people. Job, therefore, is in the legacy of St. Hesychia witnesses the corruption of human nature, which has become susceptible to suffering. The sufferer, in the author’s interpretation, says: “God created me for good, but Eve, having sinned, gave birth to me in sorrow” 40. The author, based on the words of Job (Job 7:1), teaches that human nature is subject to disasters of all kinds: “Life... is filled with so many unfortunate events that it is all a “test.” 41 Every person carries within himself the filth that Adam acquired after the Fall, regardless of age and personal sins, even an infant: “Whoever does not have the slightest filth, because he does not know how to distinguish between good and evil, nevertheless has the filthiness of the old Adam, which is upon us" 42 . In accordance with this, all human suffering is naturally inherent in both the righteous and sinners: “As for the book (about our troubles), it says the following: Cursed is the earth for your sake; you will eat from it in sorrow all the days of your life; She will bring forth thorns and thistles for you; and you will eat the grass of the field; By the sweat of your face you will eat bread until you return to the ground from which you were taken, for dust you are, and to dust you will return (Gen. 3:17-19). The human race is burdened with all this, so these (lines) were written about the righteous and sinners. In the same way (God) laid on everyone the “sins of Adam’s youth” 43 . The curse of the sufferer on his birthday is one of the most difficult passages of Scripture - according to the author, this is the curse of the devil, who contributed to the fall of Adam, which resulted in all the suffering of people: “The athlete [that is, Job. - P.M.] begs for the curse caused by Adam’s sin to fall on him (the devil), and strongly curses him as a common enemy and as his own adversary” 44. Amazed by Job's feat of patience and faith, the author speaks of the spiritual struggle of the Old Testament sufferer, which he waged with the devil during his suffering 45 . Describing this competition colorfully and artistically, St. Hesychius says that Job, having lost all his fortune, “exactly like a fighter threw off his clothes” 46, and then “with his patience ... outweighed the enemy; with his virtues he destroyed pride and with his meekness he loosened the strings of bows and broke arrows” 47. The conviction of the general corruption of human nature, which Job sees in the interpretation of St. Hesychius of Jerusalem allows him to assert the relativity of the values ​​of earthly life: “Job laments the futility of human life” 48. According to the apt remark of Rev. Hesychia, its very transitory nature, the loss of certain transitory benefits testifies to the fact that there is another form of existence that is not subject to decay: “The great humiliation of this life brings to mind the transformation of this fleeting life and, in the hope of the future life, makes us hear these words: Oh, that you would hide me in the underworld (Job 14:13)” 49. In the conditions of earthly existence, it is impossible to have true reward, which can only be realized outside its framework - beyond the grave. Therefore, Rev. Hesychius teaches about reward in eternity. According to the author, true reward can only be in the afterlife, as Job rightly believed, because he “the righteous man endured battles, thinking about the coming reward” 50 . The author is deeply convinced that “Job, who fought many times, will be crowned many times, for everyone receives an appropriate reward for his hardships, and this depends on the number of trials for which the just Contemplator bestows crowns” 51. After death, sinners who enjoyed all its values in earthly life and believed in them the meaning of existence will experience real, genuine retribution for the fact that they did not rely on the Creator: “He who must go to these dark places [the underworld] will not receive those riches with which he upset his Creator and angered Him, and he will no longer return to this world, from which he leaves once and for all” 52 . Based on this, the author rightly says that only sinners who fully and completely rely on its benefits can value earthly life as absolute: “However, those (sinners) despise the future life, because their passion is in visible goods” 53 . Strictly speaking, this idea is the opinion of Job’s friends, who believe human happiness in earthly well-being. St. Hesychius, for example, notes that Job’s friends love the blessings of this world more than the higher truth, since “they cried, grieved and despaired because of Job, thinking about this fleeting life and the glory of this world, which was about to fade away” 54 . As the author is convinced, Job’s friends think exclusively in terms of earthly values ​​and goods: “Eliphaz... did not think justly or truly, for the judgment of many sinners is prepared for the coming centuries. But if he speaks of future retribution, then in vain he insulted Job, in vain he condemned him for his suffering” 55. The logical conclusion about the status of earthly suffering comes down to the fact that they are a natural Divine punishment for committed sins, as Job’s friends tried to imagine, since such punishment can only happen in eternal life. The positive status of suffering in the understanding of St. Hesychia One of the important conclusions of the above teaching on human suffering is that earthly life should be spent for the glory of God, in proportion to one's preferences and desires with eternal values: “The expectation of the afterlife is sufficient for people to enjoy riches with prudence, but also for the purpose of improving themselves” 56 . This thesis has an important ascetic meaning. Suffering, therefore, as St. Hesychius, is nothing more than “a struggle [that] will make it possible to be crowned” 57. Thus, according to the author, suffering acquires special significance in the spiritual path, development and moral perfection of a Christian on his path to God: “With these small sorrows they receive the future glory that must appear in us” 58, as a result of which, as the author puts it, “the struggle will make it possible to be crowned” 59. St. Hesychius, moreover, insists that suffering should even be characteristic of true servants of God, as evidence of their contempt for earthly pleasures. The desire to avoid suffering, on the contrary, speaks of the dominance of the hedonistic needs of a person, who is thus far from genuine spiritual life and is enslaved by earthly goods: “The brilliance of life, indeed, applies to a greater extent to the slaves of lust, and its sadness to the righteous. It was not by mistake that God decided this, but quite by right... (the righteous) are worthy of the Kingdom of Heaven, incorruptibility, immortality and the heavenly glory that the angels possess” 60 . In addition, according to the teachings of St. Hesychia, suffering is the path of Christ the Savior, Who Himself experienced suffering and Whom a Christian should imitate: “In this one should be like the Savior and Teacher: His patience and passion, hoping for blessings and glorious reward” 61. After all, true righteous people are not afraid of suffering, but on the contrary, “those who belong to Him [Christ] do not shy away from trials, but easily accept suffering and because of (heavenly) blessings are not afraid of sorrows. We must accept such a way of life that we can come to the Kingdom and have fellowship with Heaven" 62 . Job for St. Hesychia of Jerusalem is a wonderful example of a virtuous life, a model of patience: “Take Job as an example among many, especially since this one (example) is higher than many” 63. As a true righteous man, the Old Testament sufferer does not cling to temporal goods and is not afraid of death, unlike his friends, who, with their attitude to suffering, preach the enjoyment of earthly pleasures: “He despises the earth and everything that is on it, but looks to God as wealth, and to heaven as his universe, and receives what is useful” 64 . The author calls to follow Job on the spiritual path: “Let us imitate his patience, overcome with his meekness, exercise his patience and become equal to him in his hope in God” 65. Having briefly studied the homilies on the Book of Job, St. Hesychius of Jerusalem, belonging to his relatively little-studied rich heritage, we note that the theological questions relating to the subject of human suffering are interesting and relevant. The figure of the righteous Job, who suffered undeserved torment in his life, appears in the author’s work as filled with special holiness and spiritual greatness. The high moral level of the sufferer, whom the Reverend Father reveres, is a living and vivid example for him. The sufferings of the Old Testament righteous man from the standpoint of universal human logic, of course, are “innocent,” however, both Job himself and the sensitive exegete commenting on the sacred text that describes his sufferings certainly lift the veil over their mystery. First of all, Rev. Hesychius recognizes the fall of the first people as the key factor that determined the presence of suffering. Based on this, there is no need to speak strictly about suffering as one’s own Divine punishment for sins. Suffering became a tribute to the fallen nature of man, being inherent in both sinful and righteous people. Moreover, being a phenomenon that exists in the conditions of earthly, temporary existence, and being, thus, relative in its ontological significance to man, they are perceived in the legacy of the reverend father not as absolute evil and the loss of absolute benefits, all the hope in which is placed by connoisseurs of earthly life, personified by Job’s opponents. In the light of this idea, suffering acquires an important ascetic meaning in the life of the Old Testament righteous man himself and also of all the followers of his virtuous life, which, if treated correctly, contributes to spiritual growth on the path to God. Hesychius de Jérusalem. Homélies sur Job. T. I: Homélies I–XI / ed. Renoux Ch. Turnhout: Brepols, 1983. (PO. T. 42. Fasc. 1, no. 190). Hesychius de Jérusalem. Homélies sur Job. T. II: Homélies XII–XXIV / ed. Renoux Ch. Turnhout: Brepols, 1983. (PO. T. 42. Fasc. 2, no. 191). Philokalia: supplemented: in 5 volumes / In the Russian translation of St. Feofan, the Recluse of Vyshensky. T. II. M.: Siberian Blagozvonnitsa, 2010. Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. 2011. pp. 257–276. Tkachev E. St. Hesychius, Presbyter of Jerusalem, and his homiletical heritage. Dipl. Job. MDS. Sergiev Posad, 2004. Aubineau M. Les Homélies Festales d'Hésychius de Jérusalem. Bruxelles. Vol. I: Les Homélies I–XIV, 1978; Vol. II: Les Homélies XVI–XXI. Bruxelles: Societé des Bollandistes 1980. Kirchmeyer J. Hésychius de Jérusalem // Dictionnaire de Spiritualité. T.VII. Pars. 1. Paris: Beauchesne, 1968. Col. 399–408. The Theological Comprehension of the Phenomenon of Human Sufferings in the Homilies on the Book of Job of the Saint Hesychius of Jerusalem PhD in Theology, member of the Scientific School of Patristic Research of the Department of Theology of the Moscow Theological Academy fl. 372, h. 6, Osipenko st., Sergiev Posad, Moscow region, 141303 dzankhot@yandex.ru For citation: Murilkin Pavel I. “The Theological Comprehension of the Phenomenon of Human Sufferings in the Homilies on the Book of Job of The Saint Hesychius of Jerusalem.” Diakrisis. 2019. No. 3 (3). P. 78–92. DOI:10.54700/diakrisis.2019.3.3.004 The article is devoted to the study of ideas about the human sufferings of the Saint Hesychius of Jerusalem, an outstanding Greek-speaking preacher of the second half of the IVth – first half of the Vth centuries, who left the Homilies on the Book of Job. Unfortunately, only 24 sermons from the voluminous work of the Saint Father have survived to this day, but the surviving texts conclusively stress his theological intuition in understanding the burning issues concerning the phenomenon of human suffering. The fragments of the Homilies that are given in this article in the translation of its author indicate the beauty of the style used by the Saint Hesychius in the interpretation of one of the most mysterious books of the Holy Scripture. See: Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. M., 2011. P. 257. For more details on this, see: Kirchmeyer J. Hésychius de Jérusalem // Dictionnaire de Spiritualité. T.VII. Pars. 1. 1968. Col. 399–408. Also see: Tkachev E. St. Hesychius, Presbyter of Jerusalem, and his homiletical heritage: diploma. Job. MDS, Sergiev Posad, 2004; Philokalia: expanded. In 5 volumes / In the Russian translation of St. Feofan, the Recluse of Vyshensky. T. II. M., 2010. P. 78. Edition: Hésychius de Jérusalem. Homélies sur Job. T. I: Homélies I–XI / ed. Renoux Ch. Turnhout, 1983. (PO. T. 42. Fasc. 1, No. 190); Hesychius de Jérusalem. Homélies sur Job. T. II: Homélies XII–XXIV / ed. Renoux Ch. Turnhout, 1983. (PO. T. 42. Fasc. 2, no. 191). CPG 6551. This edition contains the Armenian text of the homilies and their French translation. Russian translation of fragments by P. I. Murilkin. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T. I: Homélies I–XI. Turnhout, 1983. P. 13. See also about this: Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. M., 2011. pp. 261–262; Aubineau M. Les Homélies Festales d'Hésychius de Jérusalem. Vol. I: Les Homélies I–XIV. Bruxelles, 1978, pp. 19–20. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I.P. 11. See: about this: Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. 2011. P. 261. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I. P. 20. See also about this: Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. M., 2011. P. 261. See about this: Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I.P. 38–41. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I. P. 30. Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. 2011. P. 263. Tkachev E.V. Hesychius of Jerusalem // PE. T. 27. 2011. P. 262. See also about this: Tkachev E. St. Hesychius, Presbyter of Jerusalem, and his homiletical heritage. P. 12. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I.P. 12–13. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I. P. 23–24. See: Hesychius of Jerusalem, St. Homilia I // PO. T. 42 / 1, No. 190. P. 56. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I.P. 37. Hesychius of Jerusalem, St. Homilia II // PO. T. 42 / 1. No. 190. P. 95. Hesychius of Jerusalem, St. Homilia V // PO. T. 42 / 1. No. 190. P. 159. Hesychius of Jerusalem, St. Homilia XIV // PO. T. 42 / 2. No. 191. P. 355. Renoux Ch. Hesychius de Jérusalem. Homélies sur Job. T.I.P. 32. Hesychius of Jerusalem, St. Homilia VIII // PO. T. 42 / 1. No. 190. P. 221. See also: Hesychius of Jerusalem, St. Homilia I // PO. T. 42 / 1. No. 190. P. 73; Hesychius of Jerusalem, St. Homilia IX // PO. T. 42 / 1. No. 190. P. 233. Hesychius of Jerusalem, St. Homilia I // PO. T. 42 / 1. No. 190. P. 69. Hesychius of Jerusalem, St. Homilia XXII // PO. T. 42 / 2. No. 191. P. 535. Hesychius of Jerusalem, St. Homilia IV // PO. T. 42 / 1. No. 190. P. 147. Hesychius of Jerusalem, St. Homilia I // PO. T. 42 / 1. No. 190. P. 75. Hesychius of Jerusalem, St. Homilia I // PO. T. 42 / 1. No. 190. P. 67. Hesychius of Jerusalem, St. Homilia VII // PO. T. 42 / 1. No. 190. P. 207. Hesychius of Jerusalem, St. Homilia XXIV // PO. T. 42 / 2. No. 191. P. 587. Hesychius of Jerusalem, St. Homily X // PO. T. 42 / 1. No. 190. P. 273. Hesychius of Jerusalem, St. Homilia XVI // PO. T. 42 / 2. No. 191. P. 411. Hesychius of Jerusalem, St. Homilia IX // PO. T. 42 / 1. No. 190. P. 239. Hesychius of Jerusalem, St. Homilia III // PO. T. 42 / 1. No. 190. P. 117. Hesychius of Jerusalem, St. Homilia XVI // PO. T. 42 / 2. No. 191. P. 413. “The devil struck everyone (Job’s friends) to such an extent that they did not even recognize the appearance of the righteous man” (Hesychius of Jerusalem, St. Homilia VIII // PO. T. 42 / 1. No. 190. P. 225). Hesychius of Jerusalem, St. Homilia V // PO. T. 42 / 1. No. 190. P. 153. Hesychius of Jerusalem, St. Homilia VI // PO. T. 42 / 1. No. 190. P. 169. Hesychius of Jerusalem, St. Homilia XII // PO. T. 42 / 2. No. 191. P. 327. See also: “Man is not righteous before the Lord” (Hesychius of Jerusalem, St. Homilia XIV // PO. T. 42 / 2. No. 191. P. 359). Hesychius of Jerusalem, St. Homilia XII // PO. T. 42 / 2. No. 191. P. 303. Hesychius of Jerusalem, St. Homilia VI // PO. T. 42 / 1. No. 190. P. 171. Hesychius of Jerusalem, St. Homily X // PO. T. 42 / 1. No. 190. P. 257. Hesychius of Jerusalem, St. Homilia XVII // PO. T. 42 / 2. No. 191. P. 429. Hesychius of Jerusalem, St. Homilia XVI // PO. T. 42 / 2. No. 191. P. 419. Hesychius of Jerusalem, St. Homilia VI // PO. T. 42 / 1. No. 190. P. 173. Hesychius of Jerusalem, St. Homilia XXIV // PO. T. 42 / 2. No. 191. P. 571. Hesychius of Jerusalem, St. Homilia III // PO. T. 42 / 1. No. 190. P. 115. Hesychius of Jerusalem, St. Homilia IV // PO. T. 42 / 1. No. 190. P. 137. See also: “The warrior with greatness of soul endured the sorrows that befell him, relying on the benefits that come from patience” (Hesychius of Jerusalem, St. Homilia XXIV // PO. T. 42 / 2. No. 191. P. 585). Hesychius of Jerusalem, St. Homilia XII // PO. T. 42 / 2. No. 191. P. 323. Hesychius of Jerusalem, St. Homilia XVII // PO. T. 42 / 2. No. 191. P. 437. Hesychius of Jerusalem, St. Homilia XVII // PO. T. 42 / 2. No. 191. P. 431. Hesychius of Jerusalem, St. Homilia II // PO. T. 42 / 1. No. 190. P. 97. Hesychius of Jerusalem, St. Homilia XIII // PO. T. 42 / 2. No. 191. P. 351. Hesychius of Jerusalem, St. Homilia VI // PO. T. 42 / 1. No. 190. P. 169. See also: “As for Job’s friends, they struck Job as if with arrows, because they loved peace” (Hesychius of Jerusalem, St. Homilia XXI // PO. T. 42 / 2. No. 191. P. 515). Hesychius of Jerusalem, St. Homilia XVIII // PO. T. 42 / 2. No. 191. P. 469. Hesychius of Jerusalem, St. Homily X // PO. T. 42 / 1. No. 190. P. 253. Hesychius of Jerusalem, St. Homilia XV // PO. T. 42 / 2. No. 191. P. 375. Hesychius of Jerusalem, St. Homilia XIX // PO. T. 42 / 2. No. 191. P. 485. See also: “The struggle of the righteous causes joy and the beginning of rejoicing when (they) are naked to fight, and descend to enter into battle, the spectator of which is God, Who places the reward for the battle in front of the fighters; they rejoice when they receive their crowns according to the number of their wounds” (Hesychius of Jerusalem, St. Homilia III // PO. T. 42 / 1. No. 190. P. 103). Hesychius of Jerusalem, St. Homily X // PO. T. 42 / 1. No. 190. P. 253. See also: “Blessed is he who endures trials, for, having been tested, he will receive the crown of life promised to those who love Him [God]” (Hesychius of Jerusalem, St. Homilia X // PO. T. 42 / 1. No. 190. P. 275). Hesychius of Jerusalem, St. Homilia XVI // PO. T. 42 / 2. No. 191. P. 403. See also: “For he always considered death preferable to this life and did not cease to bring charges against it” (Hesychius of Jerusalem, St. Homilia XXI // PO. T. 42 / 2. No. 191. P. 515). See also: “Let us become Job’s brothers in sorrow, accept misadventures with thanksgiving, let us pass through the narrow gate with haste and hope of bliss” (Hesychius of Jerusalem, St. Homilia VII // PO. T. 42 / 1. No. 190. P. 217).