Книга 21 [глава 31, стихи 1–24]

The thirty-first chapter of the book of Job is explained up to the twenty-fourth verse, first of all teaching chastity, humility and mercy, and also many information especially teaching to avoid sin. 1. The meaning of Sacred Revelation must be weighed with such a precise balance between the literal text and the mystery that both sides are corrected, and we do not descend either into excessive curiosity of examination or into the deadness of careless emptiness. Many sayings carry so many allegorical meanings that anyone who seeks to understand them only in the context of history is deprived of real knowledge of them through indifference. But there are some that are subordinate to external things, and if a person wants to penetrate into them with an overly detailed study, in fact, he does not find anything deep, and at the same time, because of this, he hides from himself what they tell externally. 2. Therefore, this is also well said in historical terms about the method of presentation: And Jacob took green twigs of poplar and almond and plane trees, and tore off the bark from them, and when the bark was removed, in these places a white color appeared, and the other parts that were intact remained green; And thus the color was made varied (Gen. 30:37–39) 1729. And he also added: And he put them in troughs, in watering troughs, so that when the cattle came to drink, he could see them before his eyes and look at them. And the herds, when they looked at the rods, and conceived, and cattle were born, mottled, and with specks and spots. What does it mean: to place before the eyes of cattle “green twigs of poplar and almonds and plane trees,” if not that through the text of the Holy Scriptures to present the example of people, the life and merits of the ancient fathers, who also, because they stood firm in righteousness, were called “twigs.” And on their parts he "strikes off the bark" that their inner whiteness may be seen, and on the parts he leaves the bark so that their outward righteousness may remain visible in the green. And the color of the twigs becomes variegated, while the bark is partially removed and partially preserved. Thus, before the eyes of our reflections, the examples of the ancient fathers are placed like motley rods, in which while we very often delve into the meaning of the letter, we seem to remove the bark, and while we very often follow the meaning of the letter, we seem to preserve the bark. And when the bark of the letter is removed, the inner whiteness of the allegory becomes visible, and when the bark remains, the greenness of the examples of outer meanings becomes clearly shown. And Jacob did well to “set them up in the troughs of water,” because our Redeemer set them up in the books of Sacred Knowledge by which we quench our thirst within. “The rams are mixed with the sheep, looking at them” because our spiritual reasonings, when they are anchored in serious reflections, are also mixed with some examples of private actions so that they give birth to such a progeny of works that combines examples of commandments, coming first in words, and examples of good practice, having, as it were, a different color, because sometimes the bark from the letter is removed, and the inner becomes visible, and sometimes, the covering of history is preserved, which forms the outer example. 3. For because Divine statements sometimes require to be examined internally, and sometimes must be examined only externally, Solomon said: he who presses hard on the udder to get milk squeezes out butter, and he who tortures more violently - blood (Prov. 30:33) 1730. For we "press the udder hard" as we weigh in the moment of understanding the words of the Sacred Revelation, and thus pressing while we seek the "milk" we find the "butter" because while we seek to gain a little insight we may be anointed with the abundance of the inner riches. Which, however, we should not do either too much or too often, for then, while we are looking for milk, blood may flow from the udder. For very often a person, while he sifts through the words of Sacred Revelation more than he should, falls into carnal fears. And “he receives blood, who tortures fiercely,” for he is thrown back to the carnal when he tries to perceive certain words excessively in a spiritual sense. Therefore, the deeds of blessed Job, which he reveals in response to the words of abuse of his friends, for the reason that his suffering soul may not fall into despair, we must study in accordance with the weight of history, and not explain it in a spiritual sense beyond what is necessary, so that from the udder of his words we do not receive blood instead of milk. But if he sometimes says some mystical things in his story, it is necessary that the mind very quickly switches to perceiving them in precisely this sense. For, the holy man, after he has said what has happened, enumerated the disasters brought upon him by God, now enumerates his virtues in order to make it known that such a person as he was before the disasters had such a history of life, but nevertheless, occasionally, reveals something that could be understood as an allegorical image, so that in a large part he reveals historical facts here, but from time to time, with the help of them, he raises us to a spiritual meaning. Thus, with what force he connects his external behavior with everything that relates to the preparation of internal security, he shows when he says: Verse 1. I made a covenant with my eyes, so that I would not even think about a girl (Job.31:1) 1731. 4. While the soul is invisible, it suffers from bodily things because, being attached to the body, for it the feelings of this body are like a kind of open windows. For seeing, hearing, tasting and smelling, touching are a kind of properties of the mind. And through these senses of the body, like a kind of window, the soul receives images of certain external objects, and, having seen it, then begins to desire them. And therefore Jeremiah says: For death enters through our windows, invades our palaces (Jer. 9:21) 1732. For “death enters through our windows, invades our palaces,” when lust enters the dwelling of the mind through the feelings of the body. Isaiah was not talking about them when he said what we have often repeated about the righteous: Who are these that fly like clouds and like doves to their windows? (Isa.60:8) 1733 It is said about the righteous: they fly like clouds, because they are raised from the dirt of the earth, and they are “like doves to the windows,” because through the senses of the body they do not come to the inclination of greed, carnal lust does not involve them from the outside. But the one who, with the help of these windows of the body, carelessly looks at the external, very often falls, even against his will, into the voluptuousness of sin and, being quickly bound by desires, he begins to desire what he did not want before. And the careless soul, which did not understand in advance that it should not look carelessly, perhaps overwhelmed by lust, then begins in blindness to desire the thing that it saw. And, therefore, the mind of the prophet, which had previously been raised often to the understanding of inner secrets, looking carelessly at the wife of another, in darkness, took her for himself, without having the right. But a holy man, who, as a kind of strictest judge, stands over the feelings given to him in the body, and sees crimes before they come, and closes the windows in the body, as against an enemy, saying: I have made a covenant with my eyes, so that I will not even think about the maiden. For in order that he might keep the thoughts of his heart in chastity, he “made a covenant with his eyes,” so that he could not at first look carelessly, so that he would not subsequently desire even against his will. For the flesh is pulled down very, very strongly, and the desired image, which is tied to the heart with the help of the eyes, is with difficulty untied by the hand of a great struggle. So, so that we may not have to deal with lustful things in thought, we must take precautions and not look at what should not be desired. For, in order that the mind may be kept pure in thought, the eyes must be closed to depraved pleasure, as a kind of voluptuous sin. For Eve would not have touched the forbidden fruit if she had not inadvertently looked at it first; as it is written: And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and that the tree was delicious, and she took of its fruit and ate (Gen. 3:6) 1734. Thus, we must appreciate under what great control we must, while living earthly life, keep our gaze away from forbidden objects, if the mother of the living herself came to death through her eyes. Hence also about Judah, who, while she, seeing the desired external things, parted with internal blessings, the prophet says: The depth of the eye has robbed my heart (Lam. 3:51) 1735. For lust followed the things that are seen, and it lost the invisible virtues. She, who lost the inner fruits due to external appearances, allowed the eye of the body to rob the heart. Therefore, to safely maintain the purity of the heart, the outer feelings must also be kept in discipline. For, no matter what degree of sublimity the mind has, no matter how strong it is strengthened, carnal feelings ring it, and if they were not limited inside, they pull the soul towards destructive things freely and easily. 5. Let us then see how blessed Job is preserved by the power of wisdom from the human, from everything that the flesh breathes in him changeably and frivolously. He says: I made a covenant with my eyes, and because it silences not only the matter, but also the thought of lust in myself, he further added: so that I would not even think about the girl. For he knew that lust must be eradicated from the heart, he knew of the gift of the Holy Spirit, that our Redeemer at His Coming would go beyond the precepts of the Law, and would forbid to His elect not only lustful indulgence in the flesh, but also in the heart, saying: For it is written: Thou shalt not commit adultery. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart (Matthew 5:27–28) 1736. For Moses speaks of actual lust, but the Creator condemns even imaginary lust. And, therefore, the first Pastor of the church says to the disciples: Therefore gird up the loins of your mind, being watchful, and hope for the grace given to you (1 Pet. 1:13) 1737. For to “gird up the loins” of the flesh is to restrain lust from action, but to “gird up the loins of the mind” is to restrain it from imaginary joys. Hence the Angel who speaks to John is described as “girt with a golden girdle” (Rev. 1:13) 1738, for the purity of the New Testament affirms the restraint of the lust of the heart also, the Angel who appeared in him came “girt” in the breast. He who is rightly bound by the golden belt, because he who is a citizen of the country above, leaves everything not out of fear of punishment, but also from the love of mercy. Now the evil of lust tends to appear either in thought or in deed. For our cunning enemy, when he is driven out of business, makes it his goal to defile secret thoughts. Therefore, the Lord also said to the snake: You will crawl on your chest and belly (Gen. 3:14) 1739. That is, “The serpent crawls on its belly” when the enemy, sliding along the human members subject to him, awakens lust in the form of deed; but “the serpent slithers on the bosom,” when those whom he cannot pollute in the matter of lust, he pollutes in thought. Thus, when one person commits lust in an act of deed, that person has a serpent crawling on his belly. But another person entertains himself in imagination with how this can be accomplished, and a snake “crawls across his chest.” But because through thoughts we come to execution in action, the serpent is rightly called first “crawling on the chest” and only after that “on the stomach.” Consequently, blessed Job, because he asserted discipline even in thought, at the same time was wary of the serpent crawling both on his chest and on his stomach, saying: I have made a covenant with my eyes, so that I should not even think about the maiden. But from this purity of heart, which cannot be bought, what else does he do if he does not pass from himself to the Creator of this purity? Therefore, blessed Job immediately directly adds: Verse 2. What portion of God above is in me, and what inheritance of the Almighty in heaven? ( Job 31:2 ) 1740 6. As if he had said in simple words: “If I had defiled my mind in thought, I could never “inherit” from Him, Who is the author of purity.” For they have no good things at all, unless in the eyes of the secret Judge they have evidence of chastity. For all virtues together rise in the eyes of the Creator through mutual assistance, and one virtue without others almost does not exist, or is very, very small, therefore they must be mutually supported by their union together. For if either humility abandons chastity, or chastity abandons humility before the Creator of humility and chastity, then what help does either proud chastity or defiled humility have for us? So, so that a holy man can receive from his Creator in other virtues, while maintaining purity of heart, let him say: I have made a covenant with my eyes so that I will not even think about a maiden. What portion of God Above is in me, and what inheritance of the Almighty in Heaven? It was as if he had made a confession in simple words, saying: The Creator of Things will refuse to possess me if in His eyes my mind rots in base desires. 7. But here it must be known that it is one thing when the mind encounters the temptations of the flesh, and another when by consent it binds itself to its pleasures. For often he is struck by a wrong thought and resists, but very often when he perceives a thought in such a way that it grows into him and he takes the path of desire. And, of course, an impure thought in no way defiles the mind when it tries to attack it, but defiles it only when it subjugates it with captivating delight. Thus, the great preacher says: No temptation has overtaken you other than that of man (1 Cor. 10:13) 1741. Because this is “human temptation”, which very often reaches us in the thoughts of the heart, even against our will, because forbidden things sometimes come to mind, for we have them in ourselves, received from the burden of human nature, subject to corruption. But this is already a devilish, and not a “human” temptation, when the mind becomes attached to what the corruptible flesh suggests with consent. Hence he again says: Let not sin reign in your mortal body (Rom. 6:12) 1742, for he warns not that “sin must not be” in our mortal body, but that it must not “reign” in our mortal body. Because due to the nature of corruptible flesh, he may indeed “not reign,” but he cannot not exist. But these are different things, to be touched by the temptation of sin, and sin itself, for because as long as we live we cannot become completely perfect, and holy preaching, seeing that it cannot completely drive it out of us, takes away at least the “reign” of sin from the dwelling of our hearts, but the unlawful desire still often secretly appears, like a thief, in our good thoughts, but it should not, even if it has entered into us, get over dominion over us. Accordingly, the words of the holy man: I made a covenant with my eyes, so that I would not even think about the girl, one should not generally understand that sin did not touch his mind in thought, but it should be understood that he never accepted it in agreement. For he defends his soul, as the possession of God, from the adversary, who directly associates: What portion of God Above is in me, and what inheritance of the Almighty from Heaven? It was as if he had said in simple words: “In my mortal flesh I am indeed subject to the nature of corruption; but how can I serve the Creator if for Him I do not protect my whole mind from agreeing to sin? Verse 3. Is it not destruction by the wicked? and is it not alienation to those who practice iniquity? ( Job 31:3 ) 1743 8. A quick consolation for the righteous is to consider the end of the wicked. For in their fall they see the evil that they escaped, and perceive as light all the adversities to which they themselves are subjected in this life. So let lost sinners go and satisfy the desires of their pleasures; their sentence is the end, and they are doomed to feel that they live badly and love death. And let the elect be punished in temporary life, so that the scourges can correct from wickedness those whom fatherly mercy protects for an eternal inheritance. Now the righteous man is scourged and corrected with the scourge of discipline, because he is preparing to inherit the Father's possessions. But let the unrighteous man be allowed to indulge in his own pleasures, because temporal good things are given to him to the same extent as eternal good things are denied him. The wicked man, while on his way to a deserved death, enjoys pleasures uncontrollably; Also, livestock destined for slaughter is left on free pastures. But, on the other hand, the righteous man restrains himself from the joys of transitory pleasure, because, undoubtedly, the oxen who come to life to work spend it under the yoke. For the chosen ones will be denied the earthly blessings of this life; Likewise, patients who have hope for recovery and further life will never be allowed by the doctor everything they want. But lost sinners are given the good things they want in this life, just as the sick who have no hope are not denied what they want by doctors. So, the righteous weigh what awaits the wicked, and never envy their earthly happiness, which passes them by. For what and how can one admire the joys of the wicked when they themselves go their own way along the difficult road to the Land of Salvation, and those others, as it is, go through the meadows of pleasure into the pit? Therefore let a holy man say: Is it not destruction by the wicked? and is it not alienation to those who practice iniquity? This same word alienation (alienatio) would sound more complete if the translator preserved the vernacular of his native language. For what we call “alienation” by ordinary Jews is called “curse.” And then there will be “alienation” to the wicked when they see that they are “cursed” for the inheritance of the strict Judge, because here they have rejected Him by evil practices. So let the evil one prosper, since he is alien to the eternal inheritance. But let the righteous look at themselves with careful attention, and in all their actions fear what the Lord sees in them. Therefore he adds directly: Verse 4. Has He not seen my ways, and counted all my steps? ( Job 31:4 ) 1744 9 . What does he call paths in history, if not methods of action? Therefore Jeremiah said: Correct your ways and your actions (Jer.7:3) 1745. But what do we mean by "steps" if not any movement in people's minds or the receipt of rewards? Truth actually calls us to these “steps”, saying: Come to Me, all you who labor and are heavy laden (Matthew 11:28) 1746. For the Lord commands us to “come to Him,” certainly not by steps of the body, but by achievements in the heart. For He Himself also says: the time is coming when you will not have to worship the Father either on this mountain or in Jerusalem (John 4:21) 1747. And a little later: true worshipers will worship the Father in spirit and truth; for the Father seeks such to worship Him (John 4:23) 1748. Thus it speaks of steps in the heart, when He commands us that we must come, and yet declares that it is not at all from the movement of the body that we pass on to other things. Now the Lord so “considers the paths” of everyone, and so “counts all the steps,” that His judgment does not ignore even the smallest thoughts or the smallest words, which seem insignificant in our eyes. Thus, therefore, He says: whoever is angry with his brother without cause should fear judgment; whoever says to his brother, “cancer,” should fear the Council; and whoever says, “You are a fool,” should fear hell fire (Matthew 5:22) 1749. "Raqa" in Hebrew speech is an interjection word that does show the mood of someone who is angry, but does not give the full word of anger. Thus, first there is talk of anger without uttering an accusation, then anger with a statement, but not yet fully formed into words, and finally, also when he said: “fool,” anger of reproach. And it is to be noted that he who speaks in anger must "fear judgment"; he who speaks with the voice of cancer's anger must be wary of the Council; and the one who already speaks in the word of the voice of anger, “fool,” must fear fiery hell. For according to the steps of the crime, the order of the sentence increases, because in the “court” the case is still under consideration, but in the Council the verdict on the case is determined, while “fiery hell” is the sentence that comes from the Council and is carried out. And because in human actions “the Lord counts the steps” with precise control, anger without a voice leads to “judgment,” but anger in a voice “to counsel,” and anger of word and voice to “the fires of hell.” The prophet saw this accuracy of His knowledge when he said: O most powerful, Great, Mighty Lord of Hosts, Your name is Great in counsel and mighty in deeds, all the paths of the sons of Adam are open to Your eyes; to render to everyone according to his ways and according to the fruit of his deeds (Jer. 32:18–19) 1750. 10. Thus the Lord examines everything with precise control, so that in each of us He does not pass over the good things for which He rewards, and does not leave uncensure the evil things that are undoubtedly displeasing to Him. Therefore, therefore, He immediately values ​​\u200b\u200bthe Angel of the Church of Pergamum for some things, and condemns for others, saying: I know your works, and that you live where the throne of Satan is, and that you keep My name, and have not renounced My faith (Rev. 2:13) 1751. And some time after: But I have several things against you, because you have some there who hold the doctrine of Balaam (Rev. 2:14) 1752. Therefore He said to the Angel of the Church of Thyatira: I know your works, and your love, and faith, and service, and your patience; and your last deeds are more than your first. But I have a little against you; because you allow the woman Jezebel, who calls herself a prophetess, to teach and mislead My servants, to commit fornication, and to eat things sacrificed to idols (Rev. 2:19-20) 1753. Notice how He lists the good things, and does not let go without censure the evil ones that demand to be cut off, unconditionally, because He so considers the paths of everyone, and so “counts the steps” that by exact calculation He carefully evaluates how far each one moves towards what is good, or how far he departs from what is evil. For the growth of virtue which is supported by the ends of the good life is very often checked by an admixture of evil, and the good which the mind accumulates by practicing the latter recedes by doing other things. Therefore, the saints associate themselves with greater subtlety in the thoughts of the heart to the extent that they believe that they are more searchingly studied by the Judge from Above. For they sift the mind through and through, they strive to find out if they have done something wrong, so that they can correct themselves before the Judge, to the extent that they daily and incessantly accuse themselves. However, they do not think that they already receive from this circumstance the charms of security, because they see what they see from Him, Who contemplates these things in them, and also what they themselves are not able to see in themselves. And truly blessed Job is among those who are known from the ancients as maintaining the life of perfection, with the spirit of prophecy stretching his eyes forward to the Coming of the Savior, to the commandments of the Redeemer, he himself reflects how many things pertaining to perfection he lacks. Therefore he also adds: Verse 5, 6. If I have walked in vanity, and if my foot hastened on wickedness, let Him weigh me in the scales, and let God know my simplicity (Job 31:5-6) 1754. Mystical interpretation 11. “God knows,” it is said, when He makes something known to us and lets us know; as in our ordinary speech, we are told “you have a happy day” by those who make it happen that we are happy. And, therefore, therefore, the Lord says to Abraham: now I know that you fear God (Gen. 22:12) 1755, but this does not mean that the Creator of time learned any thing from time, but it means that His knowledge thanks to Him becomes open to us at some point in time in each specific case. But who is represented there under the name “scales” if not the Mediator between God and man? in Whom all our merits are weighed, and in Whose precepts we find what we must cut off in our own lives. Now we weigh ourselves in these scales as often as we are inspired by the examples of His life. Thus, therefore, it is written: Christ suffered for us, leaving us an example, that we should follow in His steps; He committed no sin, and no flattery was in His mouth; Who, when He was reviled, did not revile, not once, when He suffered, He did not threaten (1 Pet. 2:21-23) 1756. Therefore, Paul said: Let us go through with patience the things that are before us: Looking to Jesus, the author and finisher of our faith, who for the glory set before Him endured the cross, despising the shame (Heb. 12:1-2) 1757. Accordingly, for this purpose the Lord appeared in the flesh, in order to revive a person’s life by exhortation, giving examples to kindle it, to atone for death through the suffering, and to prolong it after the Resurrection. So, while blessed Job finds nothing in himself that justly deserves blame, he widens the eyes of his mind to the life of the Savior, who surpasses all that can be learned, and he says: If I have walked in vanity, and if my foot has hastened to wickedness, let Him weigh me in the scales, and let God know my simplicity. It was as if he had said in simple speech: “If I have ever done anything frivolously, if I have ever done something craftily, a Mediator between God and man must appear, so that in His life I may perhaps learn whether I myself am truly simple.” For, as we have already said, he, who surpassed the men of his own time, sought a Mediator between God and man, that, being weighed in Him, he might know whether he really maintained a life of simplicity. Therefore let him say: let Him weigh me on the scales, and let God know my simplicity, which means "let Him make me know." It was as if he had made it openly in simple words: “Since I measure my life by the measure of a person’s life, I do not currently see a single point in myself that can deservedly be called not good, but unless the Mediator between God and man appears and gives a more accurate example of a righteous life, I will not discover without this how much I am in conflict with true simplicity.” Now, it should be noted that the order is correct, which is observed, for if the foot first “hasted in vanity,” then later “in deceit.” And if “haste in vanity” refers to frivolity, then “cunning” refers to wickedness. And often people later bring evil things, because at first they did not escape the ease of vanity. And then it continues: Verse 7. If my steps have turned aside from the path (Job.31:7) 1758. 12. So many times “the feet go astray from the path,” just as many times our thoughts wander away from the righteous by our consent. Now, as it is, we “deviate our feet from the path” as many times as we wander away from the joy of heavenly life through bad desires. For, as we have already said, still bearing the burden of corruptible flesh, we are not able to live in such a way that any pleasures of sin cannot touch us. But it is one thing when the mind is touched against its will, and another thing when the mind kills itself by giving consent. But saints guard themselves with the more careful care, the more they are aware of the shame of those wrong movements of the mind, even when pleasure, only flickering in thought, passes by. And therefore, here is also additionally added: And if my eye followed my heart (Job 31:7) 1759. Historical/Moral Interpretation 13. See again how, in guarding the inner by force, he returns to the preparation of the outer members, that if the heart is to be kept from desiring something forbidden, the eye, also kept downward by the guardianship of discipline, refuses to look at the forbidden. For just as it often happens that temptation comes through the eyes, it also sometimes happens that what is conceived within causes the eyes to contribute to it externally. Thus, very often the object is seen outwardly in a state of innocence, but just by one glance the mind is pierced by the sword of lust. For it was not (as we have already noted, for clarity) that David set as a goal to see the wife of Uriah, because he desired her; and he desired her for the reason that he looked at her without caution. But this happens as a consequence of just retribution, that he who uses the outer eye carelessly is not unjustly blinded inwardly. Now often the inner lust, having seduced the mind, then despotically demands the submission of the senses of the body, obliges the eyes to serve its pleasures, and, so to speak, opens a window into the darkness of blindness. Hence, holy people, when they feel overcome by wrong desires, under the care of discipline, restrain their eyes, which are eager to look for the form they like, so that by prohibiting their gaze, they do not indulge in sinful thoughts by action. Otherwise, if he does not protect himself at all from this object he likes, the impurity of thought in the present comes to fruition. Therefore it is also added directly: And if unclean things stick to your hands (Job 31:7) 1760. 14. Thus, the holy man, knowing well that very often an unclean thought comes to mind through the eyes, said a little higher: I made a covenant with my eyes so that I would not even think about the maiden. Reflecting also that sometimes a thought creeps into the mind so that the eyes maliciously help it, he says: if my eye followed my heart. It was as if he had said in simple words: Neither did I do anything to want to see things that I might crave after, nor did I follow in search of things that I craved. So let him say: if my eye followed my heart. Because even if his mind, as a perishable person, ever thought of something illegal, his eyes, bound by high discipline, did not follow him in forbidden things and did not pull the reins of evil service. Let us examine our own consciences, taking these statements into account, and let us see what the stature of this man was by studying deeply what is going on in our own breasts. Behold, if he sometimes imagined things illegal, because he quickly destroyed them in the depths of his heart with the sword of holy power, he did not allow them to go so far as to turn into deeds. Consequently, to what we established before, he adds: And if unclean things stick to my hands (Job.31:7). For when unclean things stick to your hands, i.e. will sin turn into action unless sin is stopped by discipline after it has made progress in thought? For sin will not be allowed to come out in action if it is rejected within where it was born. But if quick resistance to temptation does not arise in the heart, it is strengthened by this very delay, and, having been born outwardly in deeds, it can only be overcome with much greater difficulty, because having become the master of the members externally and the mind internally, it holds them captive. Now, because the holy man put forward all this information as if he had ever been guilty of it, he binds himself, as it were, under a curse, saying: Verse 8. Then let me sow, and let another eat, let mine be uprooted (Job.31:8) 1761. Allegorical interpretation 15. Following the manner of Sacred Revelation, we call “sowing” the preaching of the word of life. Thus, this means when the prophet says: blessed are you who sow on all waters (Isa. 32:20) 1762. For he saw the preachers of the Holy Church “sowing on all the waters,” because they gave words of life, like grains of heavenly bread to all nations far and wide. But “to eat” means to be completely filled with good deeds. Therefore, the Truth speaks about Itself: My food is to do the will of Him who sent Me (John 4:34) 1763. So, if what he claimed he refrained from doing, he says: Then let me sow, and let another eat. It’s as if he said in simple words: “What my lips say, let it not be me, but another person who puts it into practice.” For the preacher, who by his ways is contrary to his own words, sows and goes hungry, because another eats it; for he himself does not feed on his own seeds, when by wrong behavior he leaves a void in deeds, being in the rightness of his words. And because it very often happens that students listen in vain even to what is good, when in the teacher’s life this is destroyed by the example of his actions, then it is correctly included: and let mine be eradicated. 16. For the “offspring” of the teacher is “eradicated” when he, who was born thanks to his word, is killed by example, because he, whom listening to the tongue gives birth to, is killed by the carelessness of the example of life. For we must not insensitively lose sight of the fact that in Solomon a woman, having fallen asleep, killed the child whom she was nursing while awake (1 Kings 3:19) 1764. For when teachers do not really sleep in knowledge, but sleep in life, for their hearers, whom they feed by the hours of preaching, while they neglect to do what they say, through the sleep of insensibility they bring death, and, neglect the formation of those whom they seemed to feed with the milk of words. Therefore, as a rule, as long as they live themselves in such a way as deserves punishment, they cannot have disciples with a commendable life, but strive to attract more disciples of others to themselves, so as to show themselves as having good followers, and in the judgment of people, thanks to this, they can justify the evil that they do, but, as it is for the lives of those under them, they cover them with deadly negligence. Therefore, in this place, the woman who killed her child was looking for someone else’s child. However, the sword of Solomon discovered the true mother, because the fruit of how a person lived, when a person died, the wrath of the Strict Judge reveals to the light His final decision. Separately, this too should be considered with care that the child was first ordered to be divided so that he would later be given to the mother, because in this life the life of the disciples is ordered in such a way that division also allows, while it sometimes happens that from the same life situation one person receives merit from God, and another person receives human praise. 17. But the pretended mother is not afraid for him, that he will be put to death, the one whom she did not bear; therefore teachers who are arrogant and unloving, if they are unable to receive full praise from the students of others, destroy their lives with cruelty. For, being set on fire by the brands of envy, they do not think about living for others, whom they see that they cannot possess. Therefore, in this place the bad woman shouts: let it not be for me or for you (1 Kings 3:26) 1765. For, as we have already said, those whom they do not see under their control for temporary glory, they still regret giving over to other teachers for living in the truth. But a true mother, albeit in pain, of course, agrees that her child, even with a strange woman, should live, because true teachers go to the extent of ensuring that their students and others truly pay tribute to the merit of mentoring, if the students do not lose the integrity of life. Through the same example, all mercy is seen, for the true mother becomes known, because her care and love are tested in the course of the trial, and only she deserves to receive the whole, she who was also ready to give the whole; Therefore, true teachers not only do not envy the merits of others received for their own good students, but they themselves beg others to contribute for the benefit of the students’ advancement, and they themselves receive back the children all at once and in their entirety, when at the Last Judgment, thanks to the merits of the lives of the students, they receive the joys of a perfect reward. We have given these things here in a few words so that we can indicate how the offspring of students can perish through the negligence of teachers; because whoever does not live according to what he says, uproots by the root of practice the solidity of righteousness of those whom he begets from words. But blessed Job never through his negligent deeds brought to an end those whom by his preaching he revived while awake; and therefore he says with confidence: Then let me sow, and let another eat, let mine be uprooted; and yet he still examines himself, trying to find the defilement of bad practice, and therefore adds: Verse 9. If my heart was deceived by a woman, or if I built forts at the door of my neighbor (Job.31:9) 1766. 18. Although it sometimes happens that the sin of fornication is not at all different from the guilt of adultery, we see that the Truth says: Whoever looks at a woman with lust has already committed adultery with her in his heart (Matt. 5:28) 1767 (for while the adulterer is called by the Greek word “moechus” 1768, at the same time it is forbidden to look not just at “the wife of another,” but at a woman in general, so The truth openly reveals to us that when a lustful glance is cast, even when only one is unmarried, adultery is committed). However, generally speaking, this is a thing that varies depending on the situation or the person lusting, in other words, lust defiles one by violating the sacred commandments, and the sin of adultery defiles another. And although for men the guilt is the same, yet the sin of fornication is separated from adultery, as evidenced by the language of the great preacher, who affirms, among the rest, saying: neither fornicators, nor idolaters, nor adulterers will inherit the kingdom of heaven (1 Cor. 6:9) 1769, while he adds this sentence, dividing the sins, he shows that they are different. And saying the following: If my heart was deceived by a woman, the holy man proved that he did not even revel in the thought associated with defilement by fornication. But by what he adds: or if I built forts at the door of my neighbor, he openly makes it known that he was far from the guilt of adultery. But perhaps a person can say to this: “What is so extraordinary a holy man claims about himself, if he has preserved himself not only from the guilt of adultery, but also from the filth of fornication?” But we do not appreciate these things sufficiently if we fail to consider the times of his virtuous achievements. For he has not yet advanced to a restraint stricter than the restraint of the flesh revealed by grace, which not only indicts the corruption of the body, but also the corruption of the heart. Also, there were not yet many who had achieved the perfection of chastity and lived in abstinence, whom we now see as examples for our imitation, and so the blessed Job followed the examples of purity that he did not receive. But many, even now, after God’s prohibition, commit sins of the flesh. We know how great this crime is at the present time, after receiving the commandments that were weighted, and accordingly, the conclusion that should be drawn here is about the greatness of the achievement for that time - to keep oneself in abstinence in accordance with the weighted commandments. But if he ever did this thing, he prays that the sins may be turned into a punishment for him, saying: Verse 10. Then let my wife be a harlot for another, and let others mock her (Job 31:10) 1770. 19. And because, as a rule, it happens that in doing we cannot very well consider how vile a thing is, in suffering because of it we consider the strength of this atrocity, and about them, if he were guilty of them, he declares that he himself must go through, and explains it by saying: Verse 11, 12. For this is a grave crime; and the firstfruits of iniquity. For this is a fire that consumes to the point of destruction, which would destroy all my offspring (Job 31:11–12) 1771. There is this difference between “sin” and “crime,” and all crimes are sins, but not all sins are crimes. And in this life there are some without crime, but no one can be without sins. And, therefore, the holy preacher, when he described a person worthy of the grace of the priesthood, did not say: “without sin,” but said “without crime” (Titus 1:6) 1772. But who can be without sin, when John says: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8) 1773, which also makes a distinction between sin and crime, and this distinction deserves to know that occasional sins pollute the soul, while crimes kill it; therefore, blessed Job, characterizing the crime of lust, says: it is a fire that consumes to the point of destruction, because the abomination of this crime depends not only on the duration of the desecration, but devours to the point of complete destruction. And because, no matter how many other good deeds there are, the enormity of lust is not washed away, and because the soul is overwhelmed by the immensity of this crime, he added, all the offspring are eradicated, for the “offspring” of the soul are good practices. For such a soul, if the right order is reversed and the flesh rules over it, all the good things that it does are also consumed by the fire of lust. For to the eyes of Almighty God works of truth and mercy are not such at all if they are brought to view by unclean, corruptible contamination. For what is this reward for, if a man sincerely sympathizes with the needs of his neighbor, while he mercilessly destroys himself, being the dwelling place of God? So, if the flame of lust is not extinguished by the purity of the heart, any virtues flourish in vain, as Moses said: For the fire was kindled in My wrath, burning to the lowest hell, and exhausting the earth with its products, and setting fire to the foundations of the mountain (Deut. 32:22) 1774. For “fire consumes the earth and its produce,” when the lust of the flesh consumes everything that is done well. For whatever comes forth and belongs to the fruitfulness of righteousness is certainly consumed by the flames of corruption. So let him say: a consuming fire to the point of destruction, which would uproot all my offspring. Because if you do not resist the temptations of the flesh, even those things that seemed good would undoubtedly come to naught. But there are some whose bad qualities lead to humility, and whose good ones raise their hearts to pride. And then we need to find out whether blessed Job, in this unusual purity of chastity, was at the same time humble? Now the holy man, while he had many virtues, clearly shows this when he imparts: Verse 13. If I despised to appear in judgment with my servant or with my maidservant, when they had a dispute with me (Job.31:13) 1775. 20. For it is clear about him who does not refuse to be “judged with manservant and maidservant” that against any creature he never swells with pride in himself. But here, it is interesting to note with what prudence the holy man preserved his life in every respect. For not much higher he said: when the young men saw me, they hid, but the old men stood up and stood; the princes refrained from speaking and put their fingers on their lips. The nobles were silent, and their tongue stuck to their throats (Job.29:8ff.) 1776. While now he says: If I despised to appear in court with my servant or with my maidservant when they had a dispute with me. Who can thoroughly examine this high balance of virtues in this holy man? In a man who has such great authority as a statesman that he binds princes with silence, and such a humble heart that “servants” are allowed to come to court with him on equal terms. See how miraculously he is shown to be superior in strength to the princes, and at the trial he is presented on an equal footing with the servants; in the assembly of princes he is mindful of his powers, in court with his servants he is mindful of his creation. For he sees himself as a servant in the Lord, and therefore he does not elevate himself in the loftiness of his heart above the servants. And therefore he adds directly: Verse 14. For what would I do when God arises to judge; and when He seeks, what will I answer Him? (Job 31:14) 1777 21. He who thinks of the coming of the Judge continually and daily prepares the account of his affairs for the better: he who looks upon the Eternal Lord with a trembling heart is forced to humble the rights of temporary dominion over those under him. For he rightly considers that there is nothing in the fact that he is set above others in time, when he sees himself under Him, the One who exercises power without end. For often temporary power feeds souls with dreams of self-exaltation. And because each of them rises to the extent that he sees himself above other people, it is necessary that he should have a relationship with Him Who is above him, so that through the fear of Him Who is above all things, he can keep in check the growing elevation of the mind. For he knows who they are, those who are under him, but let him also consider who he himself is, so that through the acceptance of the true Lord, the swelling of his false lordship may die away. Therefore, blessed Job, because he feared the judgment from Him, Who is above all things, here in time comes to equal judgment with the servants, saying: For what would I do when God arises to judge; and when He seeks, what will I answer Him? In order that he can always keep his heart in humility, he never sees in these servants a state different from his own, but sees only that nature is the same phenomenon for all. That's why he adds: Verse 15. Did not He, who created me in the womb, create him also? Wasn't it the only One who created us in the womb (Job 31:15) 1778? 22. For persons who have power, to keep in their thoughts the equality of creation is a great blessing of humility. For all people are equal by nature, but for each of them something was added to make us look like a certain group of specific persons. So, if we keep our mind away from those things that have been accumulated temporarily, we will find out earlier what our nature is. For very often power presents itself to the mind in such a way that it deceives it with self-exalted, inflated thoughts. And so from the hand of the lowest self-restraint, self-exaltation must be kept in check. For if the mind by itself descends from the top of the heights, then it quickly finds the level of equality of nature. For, as we have already said, nature created us all equal, but our ordering is different, and according to a secret purpose it places some above others. For our diversity, which was added with a defect, by the just decision of the judgment of God, while each person does not follow the same path of life, is so ordered that some should lead others. But holy men, when in power, do not look at the degree of power in themselves, but at the equality of creation; they do not rejoice in being superior to others, but in being useful to their neighbors. For they know well that among our ancient fathers there were not so many kings, but shepherds of flocks. And when the Lord said to Noah and his sons: Be fruitful and multiply, and fill the earth, He adds: And every beast on the earth fears and trembles at you (Gen. 9:1-2) 1779. He does not say, “the people who are to be,” but all the beasts of the earth. 23. Since man is by nature set above the irrational animals, but not above the rest of mankind, therefore he is told that it is the beasts, not the men, who should fear him; because this swelling in pride is against nature: the desire to be feared by equals. Although very often even holy men desire to be feared by those who are under their responsibility, it is only, however, in respect of those whom they find that they do not fear God, and they want, at least in the beginning, the fear of man to at least make them fear sin, those who do not fear His condemnation. Never afterwards do they fall into pride from this fear, because in it they strive not for their own, but for the glory of the righteousness of those under their responsibility. For they demand fear from people who live badly, and therefore, in a sense, they do not rule over people, but over brute animals, because surely those who live the bestial life under authority must also bow before authority with fear. 24. But when there are those who wished evil who were able to be corrected, they rejoice, and not for their high position of power, but for the equality of nature, and they not only shrink from being feared, but from being honored for this more than is necessary. They also know that it is a loss of the light of humility if it happens that they are revered too highly for their merits. Therefore the chief Shepherd of the Church, when Cornelius bowed to him, saw the honors offered to him, which were more than he deserved, and he quickly appealed to the equality of the creature, saying: Arise, I too am a man (Acts 10:26) 1780. For who does not know that man should worship his Creator, and not man? Because he saw that his fellow man had humbled himself before him more than he should, and so that the mind would not swell beyond the limits of human nature, he emphatically called himself “man,” so that he could go down from exaltation in the honors offered to him by virtue of having in time brought the equality of creation before his eyes. Consequently, the Angel, when John wanted to worship him, classified himself among his equal creations, saying: See that you do not do this, I am a fellow servant with you and your brothers (Rev. 19:10) 1781. Thus the prophet, when he was exalted to see sublime things, is called “Son of Man,” so that when he contemplates heavenly scenes, he certainly remembers that he is a man (Ezek. 3:1) 1782. It was as if a divine voice were admonishing him in simple words, saying: “Remember that you are, so that you may not exalt yourself from the things you have been honored with, and so that you may humble the exaltation of revelation, remembering your creation.” Thus, from this we should take an example of how much the remembrance of a common nature should keep the heart of one under the influence of earthly power in humility from self-exaltation, if by the mere mention of human nature even a heart honored with heavenly mysteries is kept from self-exaltation. Of this same common human nature, blessed Job effectively preserved memories for all times, and shows this to us in the fact that he says: Didn’t He, who created me in the womb, create him too? Was it not the One who created us in the womb? It was as if he had said in simple words: “Why should we not be judged equally in every matter, those who are created equal by the power of the Creator?” But while we have already become acquainted with the achievements of his chastity and his humility, let us now become acquainted with the works of his generosity. And then it continues: Verse 16. If I denied the beggars what they desired, or caused the widow's eyes to wait (Job 31:16) 1783. 25. With these words, the holy man clearly shows that he not only served the needs of the poor, but even what they desired to have. But what if the beggars desired the very things they could not have for their own good? But since in the Holy Scriptures the humble are called “poor,” then we must take into account that the only things desired by the poor will be what is sought in humility? And, of course, it is necessary that any thing be given without hesitation that is asked with true humility; because this is asked not from desire, but from necessity. For it will be an overflow of pride if what is desired goes beyond the limits of need. And, therefore, he said to the man asking with pride: Ask, and you do not receive, because you ask wrongly (James 4:3) 1784. Because then they are truly beggars who are not inflated with the spirit of pride; whom the Truth represents when He says: blessed are the poor in spirit (Matthew 5:3) 1785. Therefore, it is well said in this place by a holy man: If I denied the beggars what they desired. Because they, who want those things that they obviously do not need just because they are filled with the spirit of pride, are not beggars. But blessed Job, knowing that he called the humble “poor,” did not refuse anything to a beggar who wanted to receive something from him, because no truly humble person would covet what he should not have. 26. But while he indicates generosity of spirit, because he reveals that he gave to the poor what he desired, it is necessary for us to ask whether he had not obscured the light of charity by ordinary charity? Therefore he adds: or made the widow's eyes wait. He did not make the widow "wait", one who not only gave the gift, but also did it without delay, and thereby could increase the merit of good deeds. Therefore it is written in another place: Do not say to your friend: go and come again, and tomorrow I will give when you have it with you (Prov. 3:28) 1786. There are some at the present time who are accustomed to bestow much outwardly, but they shy away from maintaining a personal connection with their poor fellows. Therefore, blessed Job, in order to teach that it is necessary not only to give a lot outwardly, but also to ensure that all those in need receive his personal presence, he adds directly: Verse 17. Or he ate my morsel alone, and the orphan did not eat them (Job 31:17) 1787. 27. This tells us that he damages his mercy who eats alone what the Lord has created in common. Therefore, companionship and communication should be maintained within the walls of the home by those people who want that the eternal reward can be increased for them. Therefore, the holy man describes himself as one who was never an indifferent person, but shared food with the “orphans” as with his companions. But whether this mercy of extraordinary depth was his own, or whether it was received by him through the grace of his Creator, let him make it known to us. And then it continues: Verse 18. For from infancy compassion grew with me, and from my mother’s womb it came into me (Job 31:18) 1788. 28. For, although compassion was a thing that was in his power to grow along with his growth, it is clear that it was not in his power to receive it, something that entered him “from his mother’s womb.” Therefore it is clear that he does not attribute anything to his own good, and that, of course, he testifies that he received it as a gift in his creation. He knows that good comes from his creation, and this is undoubtedly clear, that he speaks praise to the Creator, who creates, whatever it is from Him, and from no one else, and that he has received the compassion that he owes from Him from Whom he has received everything that he should be; because, just as by his own will he could not be created in the womb, so he did not receive by his own will, but compassion was given to him while still in the womb. But we must accept the idea that he says: it grew with me. For there are those who, growing with the passage of years, depart from innocence. But among the elect, while the age of the body increases externally, the age of virtue increases internally, so to speak, so to speak. Verse 19, 20. If I despised anyone who passed by because he had no covering, and a beggar without clothing, if his loins did not bless me, and if he was not warmed by the wool of my sheep (Job 31:19-20) 1789. 29. Because he does not despise the poor, he exhibits the virtue of humility; and because he covers them, he shows his mercy. For these two virtues should be so connected with each other that they also support each other by mutual practice; for it is not humility when a man respects the needs of his neighbor but forgets to renounce gratitude for his free gift, and it is not compassion when he gives while exalting himself on high. Thus, in the need of your companion, let compassion support humility, humility support compassion, so that when you see that one who shares your nature lacks the necessities of life, you should not, through ruthlessness, cease to cover him, nor through pride, cease to honor him, the one to whom you have given cover. For there are people who, even having been pleased to give something of the first necessity to their brothers in need, and even after intending to bestow gifts on them, first of all, allow themselves free words of insult against them. Such a person, although he has fulfilled the duty of compassion, has lost the grace of humility in words, so that for the most part they seem to then pay for the satisfaction of causing harm when, after the abuse of words, they bestow gifts. And it is not at all a high thing when they give the things they asked for, because with the very benefit of their alms they barely cover their crimes of speech. It is well said about this: No gift should be accompanied by the bitterness of evil words. And again: Isn’t a word better than a gift? both with a righteous man (Sir.18:15–16) 1790, i.e. the gift must be given through compassion, and the good word must be given through humility. But, on the other hand, others do not go forward to support the needy brothers with things; but only to cherish them with soft words. The holy sermon of James strongly reproaches such people, saying: if a brother or sister is naked and does not have daily food, and one of you says to them: go in peace, be warmed and fed: but does not give them those things that are necessary for the body: what profit is it to you (James 2:15–16) 1791? The Apostle also exhorts such people, saying: my children, let us love not in word or tongue, but in deed and truth (1 John 3:18) 1792. Our love must always be demonstrated at once, both in respectful speech and in the service of alms. 30. But this has a very great benefit for taming the pride of the person who gives, if when he gives earthly things, he accepts with reverent attention the words of the Heavenly Teacher, Who says: make friends with unrighteous wealth; so that when you fail, they may receive you into the eternal abodes (Luke 16:9) 1793. For if we seek to obtain the friendship of those through whom we obtain eternal abodes, surely we must consider, when we give, that we are rather offering gifts to patrons than giving gifts to the needy. Therefore Paul said: at this time your abundance may be to supply their lack, and their abundance may be to supply your need (2 Cor. 8:14) 1794. That is, those whom we may now consider and see in need, we will one day see in abundance, and we, who are seen in abundance, if we neglect to give alms, will one day find ourselves in need. He, who now gives temporary support to a poor man, then receives from him eternal support, so to speak, for fruits, as if cultivating the earth, which rewards the more abundantly the more abundantly it receives. It is obvious that exaltation should never come with beneficence, since, of course, what the rich gives to the poor enables him not to remain poor for eternity. Accordingly, blessed Job perhaps carefully shows that humility and mercy were united together in him, and says: If I despised anyone who passed by, because he had no covering, and a beggar without clothing, if his loins did not bless me, and if he was not warmed by the wool of my sheep. It was as if he had said in simple words: “In love for my fellow creature, I have tamed at the same time both the evil of pride and the evil of unmercifulness; looking at anyone in need, I did not despise him, and mercifully warmed him.” For whoever exalts himself above the one to whom he gives any thing, in the height of his own exaltation, commits a greater crime, being exalted than the reward for giving alms. And he himself is exposed internally when, being outwardly clothed and naked inwardly, he despises another, and turns out to be inwardly worse to the extent that he imagines himself better than his neighbor in need. For he needs less who is without clothes than he who is without humility. Hence it follows that when we see those who belong to our own nature, without external things, we should reflect on how many good things we ourselves internally need, so that the thought of our heart cannot thus exalt itself above the needy. And thanks to the fact that we look soulfully, we see ourselves the more clearly that we are in need, the deeper we look inside ourselves. 31. And because there are some who cannot extend the depths of their compassion to those whom they do not know, but sympathize only with those with whom they have learned to sympathize through constant acquaintance, in sympathy with whom, in fact, the closeness of acquaintance plays a more important role than the community of nature, and to individuals they give things necessary, not because they are men, but because they are familiar, well said by blessed Job in this place: If I despised anyone who passed by, because he had no cover. For to the unknown and unfamiliar fellow creature he himself shows compassion and shows this to us by calling him “anyone passing by,” because, of course, for a truly compassionate mind, the community of nature is more important than familiarity. Because for every person who is in need, by the simple fact that he is a man, he is no longer a stranger to us. And then follows: Verse 21. If I lifted up my hand against the orphan, even when I saw myself supreme in the gate (Job.31:21) 1795. 32. It was customary among the ancients that the elders were to sit at the gates to hear the lawsuits of people who were in conflict, so that the city in which they were located, as it should be, lived in harmony. And, therefore, says the Lord through the prophet: create justice at the gates (Amos 5:15) 1796. At this point, what is meant by the name "gate" if not the thing that was traditionally done at the gate? Thus, he “saw himself supreme in the gate,” who sees that by righteous deeds, he is called to be chief in court. Accordingly, blessed Job, because even then he did not stretch out his hand against the orphan, when even in fair justice he saw himself right and superior, teaches us the rule of fear, saying: If I lifted up my hand against the orphan, even when I saw myself supreme in the gate. It was as if he had said in simple words: “Even then I would not have thought of carrying out by force the interests of my own benefit against an orphan, when I saw myself even in justice in the right in court.” For the saints, when they settle disputes between their subordinates, while they are afraid of passing too harsh a judgment on others, never disdain to be trampled upon themselves contrary to justice. Because they know that all human justice will be considered unjust if it is reviewed strictly by God. Therefore, they do those things that are in their power with patience, so that there is a chance for them that the Righteousness Above will also evaluate their actions. And in order to be able to find the truth in Divine judgment, very often before the judgment of people they suffer, willingly bearing the burden even unjustly. Now in the highest achievements of his life, there are many wonderful things that blessed Job has revealed to us. But since it very often happens that the human mind refuses to believe in good things which it does not know, in order to prove it in practice, it immediately adds a sentence of damnation for itself, if none of the things that it said it did, it actually did in practice, saying: Verse 22. Let my shoulder fall from the socket, and let my hand be torn in pieces along with its bones (Job 31:22) 1797. 33. Because bodily action is carried out with the shoulder and arm, if the good things that he said with his lips were not carried out by him in action, he wants for himself “the shoulder to fall off” and “the arm to be torn into pieces.” It was as if he had said in simple words: “If what I said I refused to do, then let that part of my body that was given to me for work be lost, and let it certainly fall away from the body, that part that I could not express with benefit.” But if this statement from the curse is conveyed in a spiritual sense, it is undoubtedly clear that the hand joins the body through the shoulder, and just as the hand signifies good practice, so the shoulder signifies the connection with social life, with other people. Therefore, the prophet also says about the holy peoples of the universal church, who must serve God in harmony: and they will serve Him with one accord (Zeph. 3:9) 1798. And so, in what he says: If I raised my hand to an orphan, even when I saw myself supreme at the gate, he declares that he retained the excellent power of patience, which endured something from the most insignificant persons, and endured even when it was open to him to punish the offender with justice. And if he did some things contrary to his words, he adds: may my shoulder fall from the socket, and may my arm be torn to pieces along with its bones. Because, without a doubt, he who is indifferent to observing patience very soon finds himself impatient in public life. For "the shoulder falls from the joint" when the mind, not being able to resolve contradictions, refuses fraternal consent, and it is as if the members were separated from the body, when he who can do what is good falls away from the general unity. For agreement can never be maintained in any other way except through patience. For, cases often arise in human conduct, as a result of which the minds of men are mutually separated from their union and affection. And when minds give themselves over to passing things that are contradictory, of course the shoulder does not stay in the body. Therefore, therefore, this is what Paul says: bear one another's burdens, and so you will fulfill the law of Christ (Gal. 6:2) 1799. Therefore, the Truth Itself says: through your patience you will save your souls (Luke 21:19) 1800. 34. Now the “shoulder that falls away” is rightly added: and my hand will be torn to pieces along with its bones because, without a doubt, all our practice, no matter what merits it exhibits, is crossed out, unless it was kept safe in a union of brotherly love and patience. For he refuses to do his good deeds, who refuses to bear the bad deeds of other people. Since a person wounded by a red-hot angry spirit retreats from love, and when he refuses to endure difficult things outwardly, he darkens himself internally and the light of mercy is lost; and now he no longer sees where to put the foot of good practice, he who has lost the eye of love. But “the shoulder of a holy man will not fall from the socket,” because his love does not depart from the concord of public life because of impatience. And his arm is not broken, because all his practice is preserved through the attached shoulder, that is, it remains connected with others together by mercy. Now to those great things which he thought he had done well, and yet kept away from all the bad, he adds the following, saying: Verse 23. For I have always feared God, like a wave rolling over me, and I could not bear His weight (Job 31:23) 1801. Historical interpretation 35. Let's look at this comparison and think about what a wonderful power of fear there was in the holy man. For when the waves hang over us from on high, and when they threaten us with the death they bring down, travelers have no regard for temporal things, and the pleasures of the flesh do not attract them. These are the same things they throw from the ship, for the sake of which they undertook a long journey; all things are despised to save life in the love of life. Therefore, he “feared God like a wave rolling over him,” one who desires true life and despises everything that here he carries in his possession. For when we are caught in a storm, we throw away, as it were, a load from a ship, when from a soul that is depressed and drowning, we remove earthly desires. And it happens that the ship, lightened from its load, floats out, the same ship that, being loaded, sank, for, undoubtedly, the worries that are heavy in real life drag the mind into the depths. And the mind remains above the waves of temptation to the extent that it has more thoroughly let go of the thoughts of this world. But there is one more circumstance due to which the comparison with a storm at sea should be considered with respect. For when a storm arises, the first small waves appear, and after that larger waves rise, and finally, huge waves rush to the heights and mix up everything in the sea. So, it certainly shows that the final storm will destroy the entire world. It now shows us its beginnings of war and chaos as a kind of waves, and as we daily approach the end we see heavier and greater waves of misfortune hastening to fall upon us. But in the last storm, all the elements are mixed up, and when the Supreme Judge comes and brings the end of all things, at that time the storm certainly raises waves to the heavens. That is why it is also said: A little while longer, and I will shake not only the earth, but also the heavens (Heb. 12:26) 1802. In this same storm, because the saints attend to it with the most careful attention, they seem to be afraid of the “wave that rises above them” day after day, and from the tribulations that afflict the world they learn what things they can follow. 36. Now this is well added: and I could not bear His weight, because the one who considers with all his mind the coming of the Last Judgment sees, undoubtedly, what a great horror is approaching, and he is not only afraid of what he will see later, but even now he is afraid of what he foresees in advance. For in the contemplation of this great fear the soul trembles with horror, and, turning away the eyes of its attention, it refuses to contemplate what it envisages. Therefore he said well: and I could not bear His weight. From the power of His Supreme Majesty when He comes to the Judgment, and from the horror of this Great Inquiry, when the mind, trying to escape from itself, falls back inside itself, it is afraid of what it will find in itself. But here it should also be taken into account that the blessed Job says these things about himself after he experienced pain and was struck by a scourge. If, after all his deeds to increase merit, he was so amazed, the one who was so afraid, how will they who despise be amazed? How much more heavy will God's judgment be on those who lift themselves up, even if they are pulled down by the weight of those who are always afraid of these things in humility? How should he be able to bear the weight of a God he despises, if that same weight is heavy even for one who has passed under the scourge and who has foreseen it in fear? Therefore, with all seriousness, we must fear an inquiry of such great severity. Now it is clear that in this life, when we are struck for correction, it is the discipline of the Father, and not the wrath of the judge, the love, and not the severity of the punishment of the One. And with this very scourge the eternal Sentence must be weighed. And this means that we must ponder with the greatest pain what will be the wrath that sweeps away, if His wrath, which purifies, can hardly be endured. And Jacob took fresh twigs of poplar, almond and sycamore, and cut white stripes on them (Jacob), removing the bark until white, which was on the twigs, and laid the twigs with the cuttings in front of the cattle in the watering troughs, where the cattle came to drink, and where, when they came to drink, they conceived in front of the twigs. And the cattle conceived before the bars, and the cattle were born mottled, and speckled, and spotted. for just as churning milk produces butter, and pushing the nose produces blood, so stirring up anger produces quarrel. I made a covenant with my eyes, so that I would not think about the girl. For death enters our windows, invades our palaces to destroy children from the streets, young men from the squares. Who is it that flies like clouds and like doves to their dovecotes? And the wife saw that the tree was good for food, and that it was pleasant to the eyes and desirable because it gave knowledge; and she took of its fruit and ate; and she gave it also to her husband, and he ate. My eye makes my soul sad for the sake of all the daughters of my city. You have heard what was said to the ancients: Thou shalt not commit adultery. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. Therefore, (beloved), having girded up the loins of your mind, being watchful, have complete confidence in the grace given to you at the appearing of Jesus Christ. and, in the midst of the seven lampstands, like the Son of Man, clothed in a robe and girded across the chest with a golden girdle. And the Lord God said to the serpent, Because you have done this, you are cursed above all cattle and above all the beasts of the field; on your belly you will go, and you will eat dust all the days of your life. What is my fate from God above? And what is the inheritance from the Almighty from heaven? No temptation has befallen you other than that of man; and God is faithful, who will not allow you to be tempted beyond what you are able, but when you are tempted, He will also provide relief, so that you can endure it. Therefore let not sin reign in your mortal body, so that you should obey it in its lusts. Is it not destruction for the wicked, and destruction for the evildoer? Did He not see my ways, and did He not count all my steps? Thus says the Lord of hosts, the God of Israel: Correct your ways and your doings, and I will let you live in this place. Come to Me, all you who labor and are heavy laden, and I will give you rest. Jesus says to her: Believe Me, that the time is coming when you will worship the Father, neither on this mountain nor in Jerusalem. But the time will come and has already come when true worshipers will worship the Father in spirit and truth, for the Father is looking for such worshipers for Himself. But I tell you that everyone who is angry with his brother without cause will be subject to judgment; whoever says to his brother: “raqa” is subject to the Sanhedrin; and whoever says, “You fool,” is subject to fiery hell. You show mercy to thousands and repay the iniquity of the fathers into the bosom of their children after them: Great and mighty God, whose name is the Lord of hosts! Great in counsel and mighty in deeds, whose eyes are open to all the ways of the sons of men, to render to each one according to his ways and according to the fruit of his deeds. I know your works, and that you live where the throne of Satan is, and that you uphold My name, and did not renounce My faith even in those days in which among you, where Satan lives, My faithful witness Antipas was killed. But I have a little against you, because you have there those who hold the teachings of Balaam, who taught Balak to lead the children of Israel into temptation, so that they would eat things sacrificed to idols and commit fornication. I know your works and love and service and faith and patience, and that your last works are greater than your first. But I have a few things against you, because you allow the woman Jezebel, who calls herself a prophetess, to teach and mislead My servants to commit fornication and eat things sacrificed to idols. If I have walked in vanity, and if my foot hastened to wickedness, let them weigh me on the scales of righteousness, and God will know my integrity. The angel said: Do not raise your hand against the boy and do not do anything to him, for now I know that you fear God and have not withheld your son, your only son, for Me. For you have been called to this, because Christ also suffered for us, leaving us an example, so that we would follow in His footsteps. He committed no sin, and no flattery was in His mouth. Being slandered, He did not slander each other; while suffering, he did not threaten, but handed it over to the Righteous Judge. Therefore we also, since we are surrounded by such a cloud of witnesses, let us lay aside every burden and the sin that so easily besets us, and let us run with patience the race that is set before us, 2 looking to Jesus, the author and perfecter of our faith, who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God. If my feet strayed from the path and my heart followed my eyes, and if anything unclean stuck to my hands. ... my heart followed my eyes, ... ... and if anything unclean sticks to my hands... then let me sow and another eat, and let my branches be uprooted. Blessed are you who sow by all the waters and send there the ox and the donkey. Jesus says to them: My food is to do the will of Him who sent Me and to finish His work. and the woman's son died in the night, because she slept with him. And that woman, whose son was alive, answered the king, for her whole inside was agitated with pity for her son: Oh, my lord! give her this child alive and do not kill him. And the other said: let it not be for me or for you, chop it down. If my heart was seduced by a woman and I built forts at my neighbor’s door. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. Or don’t you know that the unrighteous will not inherit the Kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor wicked people, nor homosexuals. let my wife talk about someone else, and let others mock her. because this is a crime, this is lawlessness, subject to trial; this is a fire that consumes to the point of destruction, which would uproot all my goodness. if anyone is blameless, the husband of one wife, has faithful children, not reproached with debauchery or disobedience. If we say that we have no sin, we deceive ourselves, and the truth is not in us. For fire has kindled in My wrath, burning to the depths of hell, and consuming the earth and its produce, and scorching the foundations of the mountains. If I neglected the rights of my servant and maidservant when they had a dispute with me. the young men, seeing me, hid, and the elders got up and stood; the princes refrained from speaking and put their fingers on their lips; the voice of the nobles fell silent, and their tongue stuck to their throats. what would I do if God rose? And when He looked at me, what could I answer Him? Was it not He, who created me in the womb, who also created him and likewise formed us in the womb? And God blessed Noah and his sons and said to them: Be fruitful and multiply, and fill the earth (and subdue it); Let all the beasts of the earth (and all the livestock of the earth) fear and tremble at you, and all the birds of the air, everything that moves on the earth, and all the fish of the sea: they have been given into your hands. Peter raised him up, saying: Arise; I'm also a human being. I fell at his feet to worship him; but he said to me: see that you do not do this; I am a fellow servant with you and with your brothers who have the testimony of Jesus; Worship God; for the testimony of Jesus is the spirit of prophecy. And he said to me: Son of man! Eat what is before you, eat this scroll, and go and tell the house of Israel. Have I refused the needy their request and made the widow's eyes weary? You ask and do not receive, because you ask not for good, but to use it for your lusts. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Do not say to your friend: “Go and come again, and tomorrow I will give” when you have it with you. (For you do not know what the coming day will bring forth.) Am I the only one who ate my morsel, and did not the orphan also eat from it? For from childhood he grew up with me as with a father, and from my mother’s womb I guided the widow. If I saw someone perishing without clothing and the poor without a covering, did not his loins bless me, and was he not warmed by the wool of my sheep? My son! When doing good, do not reproach, and when giving any gift, do not insult with words. Doesn't dew cool the heat? So speaking is better than giving. If a brother or sister is naked and does not have daily food, and one of you says to them: “Go in peace, be warmed and fed,” but does not give them what they need for the body, what is the benefit? My children! Let us begin to love not in word or tongue, but in deed and truth. And I say to you: make friends for yourself with unrighteous wealth, so that when you become poor, they will receive you into eternal abodes. Now your abundance is to make up for their lack; and then their excess to make up for your deficiency, so that there is uniformity. If I raised my hand to the orphan, when I saw help for myself at the gate. Hate evil and love good, and bring justice to the gates; Perhaps the Lord God of hosts will have mercy on the remnant of Joseph. then let my shoulder fall from my back, and let my arm be broken off from my elbow. Then again I will give clean lips to the nations, so that everyone will call on the name of the Lord and serve Him with one accord. Bear one another's burdens, and thus fulfill the law of Christ. With your patience save your souls. for the punishment from God is terrible for me: I could not resist His greatness. Whose voice then shook the earth, and Who now made this promise: Once again I will shake not only the earth, but also the heavens.