Книга 26 [глава 34, стихи 31–37, глава 35, глава 36, стихи 1–21]

Saint Gregory shows the interpretation of the last seven verses of the thirty-fourth chapter, the whole thirty-fifth, with the first twenty-one verses of the thirty-sixth chapter; and begins a detailed explanation of both the allegorical and moral meanings. 1. Haughty people will not express this peculiarity in what they say, for when they know that they have said something in a manner worthy of praise, they will learn from their hearers whether they have, by chance, said anything wrong. And they do this not because they doubt what they say, but because they seek approval in the judgment of their hearers. For the object of their interest will soon be easily discovered if, when someone praises their qualities, they also blame them for their mistakes. For it is certain that, since they are bursting with pride, they are inflamed with reproach, and when they see that someone accuses them, even justly, they look for something in their mistakes for self-defense. How then do they meekly doubt their good qualities if they stubbornly try to protect their bad qualities? For he is truly submissive in good deeds who does not defend himself in evil. For the one who is reproached for his mistakes, and becomes inflamed by the words of the one who reproaches him, when he doubts, as if submissively, speaking about his good qualities, he seeks with his words humiliation of praise, and not instruction. Thus, Elihu, representing the behavior of the arrogant, after many spiritual and sublime statements, suggests in his words the appearance of humility and, showing that he is supposedly his disciple, turns to the blessed Job with a fair proposal, saying: Verses 31–32. Because I spoke to God, I will not hinder you either. If I have sinned, teach me; if I have spoken iniquity, and I will not add anything more (Job 34:31–32) 2246. 2. Since it often happens that even the wicked say what is right, Elihu recalled that he had made many noble statements a little earlier and thus persistently inquired from him whether he was not accidentally mistaken. For he would not have asked this question if he had been sure that he was not mistaken. For, as I said, it is the characteristic of those who boast, to try to find out whether they are not mistaken, when they know for certain that they are not mistaken. And again, they neglect this, so as not to be accused of error when they clearly foresaw that they had acted wrongly. For they are trying not to be, but to appear humble, and they want to appear humble by asking about it, when they are prouder only of this request. But this pride that dominates the heart is very difficult not to make its way into the voice, if the listeners of these arrogant people wait a little and ponder their speeches in silence, the words that then follow will appear in their hearts. For they will not be able to continue to live for so long in this guise of humility in which they only appear. For, to the arrogant mind, humility is sublime, and when they try to climb to this height, they stumble, as on a steep and rugged path, with the heavy steps of their mind. Because what they try to appear to be is unfamiliar to them, and therefore they cannot cling to this similarity. They consider it a heavy burden when they carry it just for show, and they suffer from this compulsion in the heart until they throw it away. Because, in truth, they are slaves to pride, which perniciously guides them, and they submit to its power in order to show what they are, so they cannot appear to be what they are not at any time. Likewise, Elihu, after he asked for his mistakes to be pointed out, after he promised that he would never again speak of iniquity, suddenly left the image of humility with the words of a dispute of pride. For he added, saying: Verse 33. The Lord requires this of you, because it irritates you (causes your discontent) ( Job 34:33 ) 2247 ? As if he were saying: I am going to show the reasons, in the sight of the Lord, why my iniquity is condemned by you, although it is clear that this does not require your judgment. When the righteous are unjustly attacked by the world, they cry out for judgment in heaven. Therefore, the same blessed Job said: “Look, my testimonies are in heaven, and He who knows me is on high” (Job 16:19) 2248. And because they desire to be pleasing only to Him, they desire only His testimonies. The wicked, having abandoned the life of the righteous, still sometimes imitate their words. When they are condemned for unrighteous deeds, they take as a basis for their defense the same thing that the righteous call upon as evidence of their purity. It has already become a habit for them, when someone accuses them of actions, they rather seek condemnation from God rather than from people. For even when they know that they will be condemned by God, they are not afraid of being condemned by Him, they are ashamed of being condemned by people. They prefer more, which they are not afraid of, in order to be able to avoid less, which causes shame. For it is written: “Each of us must give an account of himself to God” (Rom. 14:12) 2249. Because the condemnation of everyone is then manifested, the wicked are chosen, even the behavior of the wicked will not pose any danger, and the righteous must now refute and expose those acts to which, obviously, they have nothing to do in court. But, on the other hand, the conscience of the saints believes that they will receive a great reward if they are now condemned for illegal acts. For they see with the eyes of their hearts that the more severe the judgment of God is softened towards them, the more severely the judgment of man now condemns them. And they also believe that through this temporary wrath they will be able to escape the eternal wrath. Let Elihu then (representing the arrogant people, choosing to be afflicted with eternal punishment rather than to be convicted in this life) say: The Lord requires this of you, because it irritates you? But since those who speak first in a dispute usually blame more than those who answer, he adds: For you began to speak, and not I. 4. He considered himself completely innocent, for he responded only to blows, being, undoubtedly, ignorant that innocence is not protected by the count of time, but by cause. For what support is given to his defense, that, although he did not slander when he was silent, when he began properly, he answered him with insult? But then he shows himself with words of pride, and then again he hides under the pretext of demands, and continues, saying: But if you know anything better, speak (Job 34:33) 2250. Although, for now, he does not say this, because you know better, But if you know anything better, speak up, this in itself was too proud for himself, since he doubted the knowledge of one who surpasses him. But he showed that he brought forward his humility by giving blessed Job the opportunity to speak. But, as has been said before, all that is hidden under the cover of words in the actions of proud men will come to light when the boastful purpose comes forward again, and Elihu quickly showed for what purpose he required Job to speak. For what follows: Verses 34–35. Let understanding people speak to me, and let wise people hear me. But Job spoke nonsense, and his words did not sound stern (Job 34:34–35) 2251. 5. This is how he openly said what he cherished from within, when, as if humbly, he allows blessed Job to speak, saying: Let people who understand speak to me. For if blessed Job wanted to speak, he would bestow his contempt on him, as if he could not understand his words. And because Elihu believed that blessed Job was not worthy not only to talk to him, but even to listen to him, he immediately added: and let wise people hear me. As if he were saying, it is unfair for this man to be allowed to speak, who is not worthy to even hear the words of the sages. And he now clearly shows how little he thinks of him, saying: But Job spoke foolish things, and his words did not sound stern. He believed that blessed Job spoke without severity because he said that he was righteous in his deeds. Elihu might have spoken truthfully if the Author of Severity Himself had not agreed with what blessed Job said about himself. For Job claimed that he was scourged undeservedly, of whom God also said that he was punished without cause. Can arrogance say in the voice of the sufferer something that is not at all different from what was said by the Punisher? Those people are recklessly modest who, avoiding pride, lure themselves into the trap of lies. Moreover, they show pride precisely in this lie of theirs, because they place themselves against the truth that they have abandoned. For he who claims to have good qualities, which are true when necessity compels, is the more closely united with humility, the more he adheres to the truth. Was Paul not humble when, out of zeal for the truth against the false apostles, he told his disciples of so many daring things he had done for himself? For he would certainly be an enemy of the truth if, by hiding his good qualities, he allowed false preachers to gain power. But because proud people arrogantly study the sayings of the righteous, paying more attention to the surface of words than to the order in deeds, Elihu believed that the sayings of blessed Job did not sound strict. But since the harshness of arrogant people extends to the severity of the curse, he immediately, as if speaking to God, adds against the blessed Job: Verse 36. My Father, let Job be tested even to the end (Job 34:36) 2252. 6. This is how what he hid under the tumor of arrogance is revealed, even in the words of a curse! But he might have wished for the strength of a merciful trial if he had believed that he would survive the trial. In order that the malice of his cruelty may openly appear, he prays that he may still be judged by the calamities which he complains have already come upon him. First he states what he thinks, what he would like to be understood. He demands to be tested again - the one whom he accuses of sins already under the leadership of the tormentor. These desires are characteristic of arrogant people to pray that the lives of those who suffer may be more strictly examined, because the more righteous they appear in their own eyes, the more cruel they are in the suffering of others. For they do not know how to accept the feeling of the weakness of others, and to feel pity for the weakness of their neighbor, as they do towards themselves. For, since they think highly of themselves, they will not stoop to the humble. Elihu believed that blessed Job should be smitten for his sin, and therefore believed that the bosom of compassion should not be shown to him, even in the midst of so much affliction. But when people who are truly saints see someone stricken, even for his mistakes, although they denounce some of his extravagant deeds, yet they sympathize with his sufferings; and they are so able to restrain swelling, and also know how to relieve wounds, so that when their hardness is softened, their infirmities can be strengthened. But since, on the other hand, arrogant people do not have the bosom of love, they not only do not sympathize with the righteous if they suffer, but, moreover, oppress them, under the pretext of proper reproof, and they either exaggerate the minor faults, if any, in them, or wrongly pervert those qualities that are really good. 7. Although even holy teachers often exaggerate the vices of offenders, and due to some external signs they plunge into secret mistakes in order to fish out big ones from the smallest flaws. Where it was said to Ezekiel: “The Son of Man dug the wall.” And now he added: “And when I dug into the wall, a door appeared there, and He said to me: Come in and look at the most disgusting abominations that they are doing here. And I went in and saw, and behold, every likeness of the creeping thing, and every abominable thing among the living creatures, and every idol of the house of Israel were painted on the wall” (Ezek. 8:8-10) 2253. For the person of rulers is represented by the image of Ezekiel, and the solidity of things by the wall. And what does “digging the wall” mean, if not exposing hard-heartedness with sharp reproof? For when he dug it, a door appeared there, because when hardness of heart is exposed by sharp reproofs, a kind of door appears through which one can see all the secret thoughts of the person who is being rebuked. From here it also rightly follows: He said to me: Come in and look at the most disgusting abominations that they are doing here. A man comes in to see abominations, which, after examining certain external signs, so penetrate the hearts of those under him that all illegal thoughts become clear to him. Here he added: And I went in and saw, and behold, every kind of creeping thing, and every kind of abominable thing among the living creatures. By the image of reptiles we understand worldly thoughts; but under the image of animals - those who rise a little higher above the earth, but still seek earthly rewards. For reptiles press their whole bodies to the ground; and although the belly of animals is above the ground, their appetite for gluttony bends them to the ground. Therefore, the reptiles are in the wall when thoughts that never rise above worldly desires revolve in the mind. Animals are also in the wall, if any righteous thoughts arise, they contribute to the desire for worldly profits and honors, and in themselves they are already above the earth, but because of their ambitions they are pulled down to the basest things, as if gluttonous desire controls them. From here it is also rightly added: And all sorts of idols of the house of Israel were painted on the wall. For it was written: “And covetousness, which is idolatry” (Col.3:5) 2254. After the animals, accordingly, the idols are rightly described, because, although they raise themselves above the earth, as they were, by their service, yet they drag themselves down to the earth again by their wicked ambitions. But it was rightly said: Painted on the wall, because while the form of external objects penetrates inside, everything that the thought of the imagination draws, as it were, is in the heart. 8. Therefore we must first consider the hole, and then the door, which are visible on the wall, and then at last the secret abomination is revealed to the view, because, undoubtedly, the signs of every sin are first observed from without, then the door appears into revealed iniquity, and then at the very end all the evil that is hidden within comes out. Consequently, even saintly teachers carefully study small details in order to discover large secret errors on the outer surface. They utter words of harsh rebuke to root out the thorns of deadly thoughts, and when they act in this way, they rage with the love of charity and are not puffed up with swollen pride. For they are ready to die for those they strike, raging even to death. In their thoughts they retain this attachment while they pursue outwardly. They show clear truths in their sermons, they speak and warn against evil, and not as Elihu prays, they really desire it. Sometimes they rebuke those they care about so harshly that it has nothing to do with outward calm, but they are so calm in their feelings that no heat of speech could ignite them. For they experience great fear that if they stop rebuking the wicked, they themselves will be punished for this with eternal torment. And, fueled by words of reproof, they will return to themselves, and they prepare themselves, as if for self-defense, before their strict Judge. 9 . Hence it was also said again to the same Ezekiel: “Son of man, take a brick and set it before you, and write on it the city of Jerusalem, and lay a siege against it, and you must build an outfit, and build a mound, and set up a camp against it, and place battering machines around it. And take a plank of steel, and build a wall of steel between you and the city" (Ezek. 4:1-3) 2255. For who does Ezekiel represent if not rulers? And he was told: “Take a brick and place it in front of you, and write on it the city of Jerusalem.” For holy teachers take a brick for themselves when they take possession of the earthly heart of their listeners in order to instruct them. And they place this brick in front of them, and guard it with all attention and care. And they are also told to inscribe the city of Jerusalem on it, because they sincerely strive in their preaching to show earthly hearts how great the vision of the heavenly world is. And also he was rightly told: “And arrange a siege against him, and you must build equipment.” For the holy teachers set a siege against the brick on which Jerusalem is written, when they show the worldly mind, which is trying to find the heavenly country, that sins attack during life. For, when it was pointed out how each individual sin deceives the mind, a siege is established, as it was, against Jerusalem, by the voice of the preacher. But, because they assume that not only sin lies in wait and attacks the mind, but also virtue, when it protects, strengthens it, and here it is rightfully included: You must build equipment. For a holy preacher builds equipment when he does not cease to teach which virtues are opposed to which vices. And because the competition of temptations often becomes stronger in accordance with the increase of virtues, it was rightly added here: And you must build a mound, and set up a camp against it, and place battering machines around it. For every preacher raises a mound when he points out the amount of increasing temptation. And he sets up camp against Jerusalem, when he points out the proper disposition of his hearers to the cunning enemy, as traps that are beyond their understanding. And he places battering machines around as he points out the bites of temptation that surround us on all sides throughout this life and break through the wall of virtue. 10. Where it was correctly added: And take a steel plank and build a steel wall between you and the city. For board means “to burn,” and steel means “strength.” But what burns and torments the mind of a ruler and teacher more than zeal for God? When Paul was also burned by this plank, saying: “Who is it that faints, with whom I have not fainted? Who is tempted, for whom would I not be inflamed?” (2 Cor. 11:29) 2256. And because anyone who is inflamed with zeal for God against sinners is constantly protected by a strong guard from within, so that he cannot be condemned for neglecting his duty to preach and rule; and it was rightly said: And build a steel wall between you and the city. For the steel board is set up as a steel wall between the prophet and the city, because when the teachers now display a determined zeal, they hold on to that zeal as a strong bulwark between them and their hearers, so as not to be punished if they have been scornful in reproof. The same prophet heard that he had to keep this board between him and his hearers, when the voice of God spoke to him first, saying: “But if you have warned the wicked, and he has not turned from his iniquity and from his wicked way, then he will die in his iniquity, and you have saved his life” (Ezek. 3:19) 2257. Paul set up this board as a wall between himself and his disciples when he said: “I am clean from the blood of you all, for I have not failed to declare to you the whole will of God.” Therefore, it is necessary that teachers strive to be inflamed with righteous zeal, so that they are not forced to suffer torment in the fires of hell due to laziness and carelessness. 11. But we have one duty towards those who are unrighteous but subject to us, and another duty towards those who are righteous but not subject to us. For fear should inflame us to blame some and benefit others. And the thought of justice should call us to honor them. But arrogant people, because they do not know this kind of discretion, show the same attitude towards those who are righteous and do not obey them, which they see in good preachers towards those who are unrighteous and obey them. And when the arrogant unjustly burst into abuse, they even utter words of curse. For because they do not love their neighbors as themselves, they do not cease to desire for their neighbors what they fear will befall them. When Elihu, bringing out his hidden hatred into open curse, exclaims: My Father, let Job be tested even to the end, do not turn away from the man of lawlessness. He calls the man of lawlessness the one whom God, according to the testimony from above, proclaims righteous over all people. And because there are still many things included in this section, I think they should be stated briefly. For those statements that do not have much weight do not require careful examination. What follows: Verse 37. Who added blasphemy to his sins (Job.34:37) 2258. 12. He accuses him of deserving punishment for his sins and of sinning after the punishment. But the Lord judges completely differently, He says that his punishment is without reason and places double rewards on him after his punishment. Blessed Job then proved that he spoke without sin, and then rewards followed his speech. Because, thus, Elihu, speaking in defense of the Lord, thinks about the blessed Job differently than the Lord, he contradicts the truth, multiplying, as it was, his words in the name of truth. It follows: Let him be bound among us for a while, and then let him call on God to judge by these words. 13. It was as if he were saying: “Let him know by our statement that he is not able to withstand the tests of God.” And since arrogant people tend to say not only foolish things, but also many other things, the following verse is also often presented in reference to it. Verse 1. Therefore Elihu spoke these words again (Job 35:1) 2259. 14. Every man who speaks of many things tends to begin his speech in such an order as to keep his hearers in suspense from the very beginning, so that they maintain the more attentive silence the more they expect, as it were, to hear something new. But Elihu, finishing one topic, begins another without delay, so that his talkativeness could be continued without restrictions, so the beginnings are constantly connected. What follows: Verse 2. Does your thought seem right to you when you say: I am more righteous than God (Job.35:2) 2260. 15. Every person who reads a history text observes that blessed Job did not say that he was more righteous than God. But he said: “Let Him bring justice to me, and let my judgment lead to victory” (Job.23:7) 2261. Considering his life specifically and not knowing the reasons for his punishment, as was often observed, he believed that he was punished in order to wash away his sins, and not to increase his merits. And, therefore, he was confident that his trial would lead to victory, because he did not find in himself any guilt for which he would deserve punishment. And, of course, the Lord also said this to the devil: “You troubled me against him in order to pacify him without reason” (Job.2:3) 2262. What did he sin by saying, who, without knowing, agreed with these words with the divine and secret verdict against himself? Or what is wrong if, in the judgment of people, our words on the surface differ from the accuracy of the truth; when they turn to the heart, they join and find agreement (“cordis cardine” - Latin - loop of the heart). The ears of men believe that words are as they sound outwardly, but divine decisions hear them as they are spoken from the very depths of the soul. Among men, our hearts are judged by our words, but by God our words are judged from our hearts. Even though blessed Job said outwardly what God said inwardly, he honestly said all that he said, for he believed it to be no different from the inner judgment. Although what he said was filled with the spirit of prophecy: May He bring justice to me, and my judgment lead to victory, he could be seeking the presence of our Redeemer. For He Who is the Virtue and Wisdom of the Father may be wrongly regarded as His Justice. Where it is written: “Whom God has made for us to be wisdom, and righteousness, and sanctification” (1 Cor. 1:30) 2263. And because it was God who established this justice against sinners who depart from Him, showing its embodiment, He immediately called them back from their iniquity, and in that decision in which He found the justice of God. Going against its path, humanity has overcome its ancient enemy. What follows: Verse 3. For you said that what is right does not please you, or what will it profit you if I sin ( Job 35:3 ) 2264 . 16. Looking at the whole book, blessed Job proved that he did not say any of these things. But arrogant people, as we also said earlier, do not have this characteristic, while they continue to diatribe, they also tell lies in their attacks, and when they cannot rightly blame those things that exist, they condemn in their lies those things that do not exist. What follows: Verse 4. Therefore I will answer your words, and your friends who are with you (Job 35:4) 2265. In his previous statement he mentioned the words of blame as blessed Job, and from them he extracted the basis of his remarks. But in the words that follow, he examines with great precision what he cleverly invented in order to talk about it. And the statements that follow are strong, but they cannot be attributed to the character of the blessed Job, but the outbursts of this reproof strike him the less, the more unjustly they are released against him. Verses 5–7. Look to the heavens and see, embrace the sky that is higher than you. If you have sinned, will you hurt Him? If your iniquities increase, what will you do against Him? And moreover, if your deeds were righteous, what will you give Him, or what will He receive from your hands ( Job 35:5-7 ) 2266? 17. Although these words should not have been spoken to blessed Job, who knew the greater truth, yet all that was said is the truth, namely, that neither our sins hurt God, nor our good actions help Him. Then he continued and added: (verse 8) Your iniquity will hurt a man like you, but your righteousness will benefit the son of man ( Job 35:8 ) 2267 . But in the midst of all this we must carefully note what he says: Look to the heavens, and see, embrace the sky that is above you. For, speaking thus, he certainly shows that Job must consider how much less he can either benefit or hurt God by his actions, since he can neither benefit nor hurt the heights of the heavens or the heavens. For, although we understand by the words "heaven" or "heaven" the celestial powers which keep their gaze ever fixed upon the gaze of the Deity (so that when we see that the angelic spirits are still far from us, we may realize how far we are below from the Creator and Lord of the spirits Himself), yet nothing restrains us from understanding by them in this case the material sense of heaven and heaven. For if we look closely at external things, we can by all means understand internal ones. For the beautiful works of the outer creation are the traces of our Creator. For we cannot yet see Him Himself, but we still strive for His gaze if we admire Him in what He has done. Thus, we call creation His footprints because we travel to Him by following those creations that come from Him. Hence Paul says: “His invisible things are clearly seen and understood by what he has made, even his eternal power and Godhead” (Rom. 1:20) 2268. Where it is also written in the Book of Wisdom: “For the Creator can be seen by the greatness and beauty of creatures” (Wis.13:5) 2269. For, in our opinion, when sins are scattered, God is not known from within as He really is. But while He is before us without the beauty of His creation, He gives us, as it were, certain hints and shows us what to follow within. He miraculously leads us with these very outer images to the inner, He hints, with endless admiration, who He is, showing us miracles that are not Him. For, thus, it is written in the Book of Wisdom: “He welcomes them on their way, and meets them with all foresight” (Wis. 6:16) 2270. 18. For it is believed that the creations of creation are the paths to the Creator. For when we see these creations of creation, we admire the power of their Creator. Thus we meet Wisdom with all foresight, because the power of our Creator is before us, and we can find it in everything that appears miraculously created. And wherever the soul turns, if it looks carefully, it will find God in the same objects for which it left Him, and again it will know His power by looking at these objects in search of the love for which it left Him. And, after the transformation, she remembers the things that led to her fall. For we make an effort to rise up in the very place where we fell, and, rising, we put our hand in order to consider the very place where, falling from our feet because of slippery love, we lay prostrate because of neglect. But since we apparently fall through the unseen, it is right that we should strive again through the visible to reach the invisible, so that what the soul has fallen to the bottom may become a step in its turn to the highest, and it may rise above the very place where it fell, while, as was said before, those objects rightly considered call us to God, and when these objects are wrongly chosen, they separate us from Him. Thus, Elihu, in order to exercise the power of consideration and show how much higher God is than man in bodily understanding, rightly observes: Look to the heavens, and see, embrace the heavens that are higher than you. For we learn from all things created and corporeal how far we are from the height of our Creator, for by every thing we see we are warned to be humble, that that beauty of the creature may be regarded, as it were, as a kind of lesson to our minds. Let him then say: Look to the heavens, and see, embrace the sky that is above you. If you have sinned, will you hurt Him? If your iniquities increase, what will you do against Him? And moreover, if your deeds were righteous, what will you give Him, or what will He receive from your hands? It was as if he were saying: “Understand that all the creatures that you see with your bodily senses will be higher than you, as far as you are from the height of the Divine Power, and conclude from this consideration that you can neither benefit God by your righteous life, nor, again, hurt Him by your wicked actions.” 19. But if we, as before said, understand the higher powers by the words "heaven" or "heaven," Elihu in these words warns us to consider that the angelic powers themselves cannot contemplate fully the power of our Creator (though they are certainly above us, since they have not fallen to the lowest depths), therefore we must conclude how much lower we are than God, that we are even lower than those exalted creatures who are much lower than God. It’s as if he said here: “Here! How far are you from the height of the Divine, from Whose power even those powers are reduced in their humility that exceed you in incommensurable height, and how much lower are you than the Most High, who recognized that you are lower than those who are lower than Him. But, pointing to the highest objects, he leads to equality and says: Verse 8. Your iniquity will hurt a man like you, but your righteousness will benefit the son of man (Job 35:8) 2271. 20. Man's lawlessness harms him; it pollutes him with perversion. Again, our righteousness benefits him by turning him away from wickedness. For that which cannot harm or bring benefit cannot harm what is good or change what is evil. The higher powers, therefore, cannot be harmed or changed because they are already free from change. But those people who are involved in worldly desires cannot understand this. For it is difficult for a distracted mind to return to itself, because the ways of evil delay it in a more pleasant way, if once someone is caught in these snares, the more that which pleases them is permitted. For there is no wall of discipline standing in their way of limitation, no punishment of retribution awaits them that could frighten them. But when the eyes of the heart are closed, the soul plunges into the lowest abyss, it is closed from the heights and commits temporary sins the more boldly, the more stubbornly it despairs of eternal blessings. 21. But that immorality of the outcast separates the life of the elect, just as the corn from the chaff in the threshing oppresses what can be cleared. For the wicked, while they smite the righteous, free them the more from worldly desires, because while they attack them with infinite cruelty here, they hasten their way to heaven. This was well illustrated by the Jewish people when Moses called and King Pharaoh was furious against them. For Moses was sent to call them, when Pharaoh was ready to oppress them with toil, that he who calls might captivate, as it were, the minds of the Israelites, who ingloriously cling to Egypt; and the other who calls them, as it were, in anger, so that those people who were in shameful flight might move on - either with the help of blessings, or led by suffering (Ex. 16:3) 2272. This happens daily while the wicked are allowed to rage against the elect when heavenly rewards have been declared to them, so that if we are not willing to go forward to the promised land when we are called, at least we will be subject to raging oppressions, and this Egypt is our real life, which by flattery oppresses us and can help by pressing us, and it is that life which, cherished, is broken upon us by the yoke of slavery, and, torturing can show us the path to freedom. This is the reason why the righteous are allowed to suffer from the wicked, namely, that while they hear of future desired benefits, they may also shudder at the pain of present evil, and while love invites, the tortures may lead them to an easier exit. When Elihu, continuing to talk about the same suffering of the elect under the yoke of the rejected, says: Verse 9. They will cry out because of the multitude of oppressors (“calumniators” - Latin - accusation, unlawful lamentation), and they will cry because of the strength of the hand of tyrants (Job.35:9) 2273. 22. We can rightly call all the wicked “oppressors,” not only those who spoil everything that surrounds us, but also those who also seek by their evil habits, through the example of their rejected lives, to scatter our inner treasures. For some want to attack what surrounds us, but at the same time they hunt what is inside us. Some never cease to rage with love for what surrounds us, while others attack our virtues with hatred. Some envy what we have, while others envy how we live. Some want to spoil what surrounds us, others are busy wasting what is inside us because they don’t like it. As for life, our habits are superior to what is around us, for the greater oppressor is he who attacks our virtues with evil behavior, and not he who wounds our surroundings by powerfully oppressing us. For, although he received nothing from our support, he still provided us with examples of destruction. Therefore he sent upon us a more severe oppression, for he awakened temptation in our quiet hearts. But since he did not convince us with his deeds, he imposed a competition of temptation on us. And thus we suffer from the heavy oppression of his life, because, undoubtedly, we suffer within from what we must overcome with great difficulty. And since the life of the wicked abounds in this world to torment us, it has rightly been said: They will cry out because of the multitude of oppressors. 23. But since they sometimes seek to extort even by unrestrained violence that which they cannot convince with words, here it is rightly added: And they will weep because of the strength of the hand of tyrants. For he who forces us to live wickedly by his example, in our case, uses the voice of the oppressor. But he who also wishes to intimidate us, persuading us to commit sin, is now raging against us with the hand of tyranny. For, talking about vices based on someone’s behavior is one thing, but imposing this behavior by force is another. For when we look at examples of evil deeds, we hear, as it were, the noise of the oppressor, but when we are forced into sin, we suffer the tyrant in our hearts (“vi cogimur” - Latin - strength). 24. But the minds of strong people who live in God despise all these attacks, the more they discern that they can rebel against the covenants of their Creator. For as they look forward to the rewards of eternity, they gain strength against their adversaries, because as soon as the strength of the struggle increases, they have no doubt that a more glorious victory awaits them. Thus, while the desires of the elect are in their subjection, they succeed in the struggle against adversity, just as a fire is fanned by the wind to flare up, and they gain strength by the means by which they would seem to be extinguished. For, in this way, we show what a huge desire for God we are inflamed if we do not go to him calmly along a soft and smooth path, but even along rough and difficult roads. For this is what the prophet says: “Who gave my feet like those of a deer” (Ps. 17:34) 2274. For when a deer climbs mountain ranges, it overcomes this path, assessing what rocky places it sees, what traps of tangled thorns, goes around them and rises higher and higher without any obstacles in its path. Likewise, the mind of the elect leaps over, contemplating all the obstacles that it sees, or, confronting them in this world and despising the thorns of worldly cares, it rises like a deer to the highest. So he says again: “And with my God I will pass through the wall” (Ps. 17:30) 2275. For the “wall” is everything that is thrown in our path that we do not pass through Him, Whom we love. But we pass through the wall as we step, for the love of our heavenly country, whatever this world may have, is placed in our path. From here the Lord says to the struggling soul by the same prophet: “I heard you in the hidden place of the storm, I proved to you contradictions on the waters” (Ps. 81:8) 2276. For this is the “hidden place of the storm,” when the waves of tempting thoughts swell in a contrite heart, when the turmoil of worldly cares rushes against the zeal of holy love. Then it is heard in the hidden place of the storm, because this very disturbance of grief is the cry of the petitioners. But, because they never fully want it, like making efforts to give evil advice to those who seek good, the waters of contradiction move against people. And, because our desire, as it turned out, resists any adversity, it was rightfully said: I proved to you the contradictions on the waters. By these efforts of the virtues considerable success is achieved against adversity, but we obtain little success if any obstacles confront them and they often languish in their desires and when powerful grief attacks them they are defeated through cowardice. And when Elihu reproaches the blessed Job for his cowardice, first mentioning the oppression of the wicked, he immediately begins to speak of the cowardice of the weak, saying: Verse 10. And he did not say where is God, Who created me (Job.35:10) 2277? 25. In the practice of Scripture there is a sudden change from the singular to the plural, and from the plural to the singular. Hence Elihu, saying: They will scream and wail, did not add: And they did not say where is God? , but said: And he did not say where is God? For, passing from the plural to the singular, he suddenly switched to the personality of each of the weak. Perhaps because it is better to consider individually what they say separately, so that each of them turns to his own heart, and blames himself for what he said. He, therefore, left the singular number, saying: And he did not say where is God, Who created me? For he who is crushed by the sorrows of adversity does not look to Him by whom he was created. For He, who created what was not, does not leave what He created unattended; and He, Who created man with compassion, will not allow him to suffer unjustly. For He, too, suffers from the fact that what has been created can perish, Who also created what did not exist, but what could have been. When we inquire about the causes of our sorrow and are perhaps too slow to discover it, there is an assurance that we will not suffer unjustly, because if God is our Creator, then we exist, that we were not before, and while God is our Ruler we will not suffer unjustly. Next follows: Who gave songs in the night (Job.35:10). 26. “Song in the Night” is joy in sorrow, because although we suffer from worldly oppression, we still rejoice in the hope of eternity. Paul announced songs in the night, saying: “Rejoicing in hope, be patient in tribulation” (Rom. 12:12) 2278. David took up his song in the night, saying: “You are my hope from the oppression that surrounds me, my joy, deliver me from those who surround me” (Ps. 31:7) 2279. Behold, he calls oppression “night,” and also, in the midst of its need, he calls its Deliverer his Jubilation. Surrounded by oppressors, it was indeed “night,” but the “songs” were deafening within, with the consolation of joy. For, because we cannot return to eternal joys except through temporary losses, it is the full meaning of Scripture, that the hope of joy to be kept should strengthen us in the midst of these passing afflictions. Why does the prophet Ezekiel also testify that he received a book in which it was written: “lamentation, song and grief” (Ezek. 2:10) 2280. For what does this book signify if not the words of God? For since they prescribe tears and sorrow for us, they describe lamentation. They also contain song and sorrow, for thus they express the joy of hope, as they announce the oppression and difficulties of present life. They contain song and sorrow, because although we seek sweetness there, we first need to endure all the bitterness here. The Lord preached song and sorrow to his disciples when He said: “I have spoken these things to you, so that in Me you may have peace. In the world you will have tribulation" (John 16:33) 2281. It was as if He was directly saying: May you have rest and comfort in Me, because heavy and cruel oppression will pursue you in the world without. Because every weak man, when he is oppressed, because of his great weakness of heart, has a faint hope of happiness and, when he suffers from external adversities, forgets how he once rejoiced within, and rightly it has been said: And he did not say where is God, Who created me? Who gave the songs in the night? For if he had spoken these words, he would have lessened the violence from which he suffered and, for the infinite good that he sought within, he would not have considered the transitory pain he suffered to be unbearable. Verse 11. Who teaches us more than the monsters of the earth, and instructs us more than the birds of the air (Job 35:11) 2282. 27. The beasts of the earth (earthly monsters) are those who seek the lowest things out of the habit of carnal life. But the birds of the air are those who seek high things with the zeal of proud curiosity. Some reduce themselves by their behavior below what they themselves are; others exalt themselves in their demands beyond what they are capable of being. Carnal pleasure casts some to the very bottom, the fornication of proud curiosity exalts others to things that are beyond their capabilities. About the first it is said in the Holy Scripture: do not be like a horse and a mule, who have no understanding (Ps. 32:9) 2283, and about those guilty of proud labor it is said: do not seek things that are higher than you, do not seek things that are higher than your strength (Sir. 3:21) 2284 For the first he said: put to death your members on the earth: fornication, uncleanness, passion, evil lust ( Col. 3:5 ) 2285 . To others he said: Take heed, brethren, lest anyone lead you away with philosophy and empty deception (Col. 2:8) 2286. God teaches us, therefore, more than cattle and birds of the air, because while we are trying to understand what we are, neither the weakness of the flesh can throw us down, nor the spirit of pride can lift us up. We do not sink down, falling to low things, and do not swell with pride, wanting to rise above. For the one who falls in the flesh is overcome by the appetite of cattle, but the one who exalts himself in the mind rises, supposedly like a bird having wings. 28. But if we take strict care to preserve both humility of mind and chastity of body, we will soon learn that one protects and supports the other. For from the seeds of pride the sprouts of lust often arise; for while their spirit exalted them, as it were, to the heights, their flesh plunged them into the lowest depths. For they were first exalted in secret, and then they fell openly; for they are inflated with pride in the secret movements of the heart, and they fall openly by the errors of the body. Thus, in their exalted state of pride, they should be smitten with righteous retribution; so that, since they had exalted themselves above people through pride, they would be cast down by their lust into the likeness of beasts. For man, when he was in honor, and did not understand who he is, is like foolish beasts, and he will be with him as with them (Ps. 49:21) 2287. The wing of knowledge raised them, as it were, to the height of which was spoken of by Paul, as we have already mentioned above: But because they knew God, they glorified Him not as God, and were not thankful, but became futile in their speculations (Rom. 1:21) 2288 but because they had fallen into bestial and animal pleasures, he added, saying: God gave them up to the desires of their own hearts in uncleanness (Rom. 1:24). ) 2289 . Here! the flesh takes over those who in the boasting of learning exalt themselves upward, and, from the flying birds they fall to animal desires, and sink below themselves, for the same reasons for which they seemed to rise above themselves. We must take into account that the mind must be vigilant, with all care, to prevent the swelling of pride. For it is not in vain that our thoughts fly before the eyes of God; and not a single moment of exaltation of thought will occur without retribution. For then God sees what it is that elevates the mind within; and, therefore, allows him to fall from this, so that the mind can gain strength without it. That which subsequently strikes us as falling down through the contamination of lust first rose within us without it. Open punishment follows secret guilt, so that our internal mistakes may be punished from without, and so that the heart that has been shaken in secret may fall openly. Therefore it was said through the prophet Hosea against the Israelites: the spirit of fornication is among them, and they did not know the Lord (Hosea 5:4) 2290. Who, in order to show that the cause of lust arose from the sin of pride, said: the pride of Israel is humiliated in their face (Hos. 5:5) 2291. It is as if he were saying that sin, which was hidden in secret through the pride of the mind, was openly manifested in the lust of the flesh. Therefore, the purity of chastity must be preserved, guarded by humility. For if the spirit is holyly humble before God, the flesh will not unlawfully dominate the spirit. For the spirit holds power over the flesh, which is subordinate to it, if it recognizes its legal slavery before the Lord. For if, through pride, he despises his Creator, then he rightly takes upon himself complete control of the flesh. Therefore, also, the first one who disobeyed, as soon as he sinned through pride, covered his members (Gen. 3:7) 2292 because his spirit offended God, he soon experiences insult from his flesh. And because he refused to obey his Creator, he lost the right to control his flesh, which he was accustomed to control: in order that he might experience the consequences of the disorder of his own disobedience, and that he might learn, being defeated, what he had lost through pride. 29. Let no one think that after he begins to strive for things from above, if he overcomes carnal pleasure, that it will only be defeated when he overcomes it openly. For if the poison of lust often grows from the roots of pride, the flesh will triumph when the spirit is secretly puffed up. The soul then fell into the beginning of its guilt, into the depravity of animals, when, rising like birds, it flew higher than it should. For this means that long abstinence is suddenly broken, therefore, innocence, although preserved even into old age, is often destroyed. For, since humility of heart is neglected, the righteous Judge despises even the chastity of the body, and ends up declaring open sin the wicked, whom He secretly tolerated, although He had long ago rejected. For he who suddenly loses a cherished good leaves within himself another evil, from which a greater evil is later torn out, on account of which he was even then alienated from God, although he showed that he was striving towards Him by the chastity of his body. Because, therefore, the pride of the mind leads to the pollution of the flesh, and the heart of the outcast from the height of the flight of birds plunges into the depravity of animals. But holy people, since they cannot be plunged into the whirlpool of lust by the appetite of monsters, carefully guard the thoughts of their minds from the flight of pride, and they cannot drown in the deepest depths due to madness, they humbly observe all their high concepts. And, therefore, it was rightly said: Who teaches us more than the monsters of the earth, and instructs us more than the birds of the air. You understand “he didn’t say that either.” 30. Thus he says that he does not remember in sorrow that he is superior to monsters and birds. It is as if he were saying: Everyone who is weak does not strengthen himself in lamentation, because he does not moderate himself in peace and quiet and, therefore, he does not know how to survive adversity, because in prosperity he did not know how to go down from the thought of the flight of birds, nor how to rise with his body from the gluttony of monsters. But this was most unsuitably said of blessed Job, since his life was miraculously between high and low. But, this can be understood in another way: Who teaches us more than the monsters of the earth, and instructs us more than the birds of the air. For, since the life of men is still subject to the movements of the flesh, it is designated by the word “monsters,” therefore the pride of arrogant spirits is shown by referring to “birds,” so that earthly men might be designated “monsters,” and devils “birds.” Therefore, when the Lord said that the seeds fell along the road, He adds: “The birds of the air came and devoured them” (Matthew 13:4) 2293, undoubtedly showing the powers of the heavens in the image of the birds. 31. But since holy men do not follow the basest examples of men and, again, cannot be deceived by the subtleties of the devil, they rise by the power of their teaching, both above the monsters of the earth and above the birds of the air. For they are taught more than the monsters of the earth, because they despise everything base that can be desired; and they are taught more than the birds of the air, because they understand all the tricks of unclean spirits. They are taught more than the monsters of the earth, because they do not seek what passes in this life. They are taught more than the birds of the air, because they trample even now, by the virtues of their lives, the powers of heaven, which they still endure through the weakness of the flesh. Paul was taught above the monsters of the earth when he said: “For there are many,” and immediately further: “Whose end is destruction, whose god is their belly, which savors only earthly things. But our conversation is in heaven” (Phil. 3:18–20) 2294. And again, he knew that he was being taught above the birds of the air when he said, “Do you not know that we will judge the angels?” (1 Cor. 6:3) 2295. He realized that the monsters were under him because, although he still resided on earth, he trampled on the habits of people who engaged in sycophancy. And again, he surpassed the flight of the birds of heaven in the worth of his merits, because, when he was about to enter the Kingdom of Heaven, he was not ignorant that we would judge the Angels. On the one hand, he trampled down the baseness of the unclean, and on the other, the heights of the proud. For the mind of holy people despises everything that passes, but sees only what is important, and everything that is not eternal sinks under them. And, being on a high elevation, they see only those objects that belong to the one Creator, and they are aware of their creation and fall prostrate in humility before the Creator of all things. Let him then say: Who teaches us more than the monsters of the earth, and instructs us more than the birds of the air. It was as if he were saying: The weak man, overcome by his cowardice, did not say so, and therefore the adversity of temptation struck him, because in times of calm he did not overcome all these transitory things with perfection. For he would not be afraid of the hardships of this life if he trampled even his prosperity with the merits of his perfection. What follows: Verse 12. They will cry there, but He will not hear because of the pride of evil people (Job.35:12) 2296. 32. There, namely, in sorrow: as it is written on the other side of joy: “The sons of your servants will live there” (Ps. 101:29) 2297. But it seems doubtful whether he is saying: because of the pride of evil people he will not hear, or they will cry because of the pride of evil people. But this can be understood better if they did not say that they are not heard, and not that they cry because of the pride of evil people. For the fact that they cry because of the pride of evil people has already been said in the verse that reads: They will cry because of the multitude of oppressors (Job.35:9) 2298. Therefore, we are offered something in this verse that we need to look at a little more closely. Because when the oppressed cry, they certainly deserve to be heard for their own sake, but yet their desires are set aside because of the pride of their oppressors. For a just God allows his own people to be oppressed in their worldly goods, as the cruelty of violence sinfully increases, so that while the lives of some are spent in purification, the wickedness of others may be completed. But it often happens that the righteous, while in sorrow, even in this life enjoy heavenly consolation, which they do not ask for in this life. For they desire to be saved, not for their own sake, but for the salvation of their enemies, that while Almighty God shall deliver them, by a sort of miracle, from their boundless danger, He may manifest His power even to their persecutors, and may deliver their enemies into eternity in the same manner in which He saves His people in this world. Just as the prophet also, speaking the language of the martyrs, said: “Deliver me, for the sake of my enemies” (Ps. 68:19) 2299. It was as if he were saying: In fact, for myself I do not seek salvation from temporary sorrow, but, nevertheless, I want to be saved because of my enemies, so that while my life is seen by some miracle to be preserved, the firmness of my enemies may be transformed in the very sight of miracles. Since the Lord often saves the lives of his people in this world for the conversion of his enemies, therefore he often does not listen to the cry of his people for the sake of condemning their persecutors, namely, in order to add to their guilt that they rejoice in their victory. For those who despise the unseen can sometimes be swayed by visible miracles. But often visible miracles do not work in the name of the righteous, because their enemies do not deserve to be invisibly enlightened. Let it be said then: They will cry there, but He will not hear because of the pride of evil people. As if he were saying: the guilt of the oppressors does not allow Him to hear the voice of the oppressed, and the righteous are not saved visibly because the wicked do not deserve to be saved invisibly. Thus, again it was said by the prophet: “When he sees the wise man die, the simple man and the fool will perish with him” (Ps. 49:11) 2300. For those whom they see dying visibly do not believe that they can live unseen, and they add to the guilt of their unbelief their despair of eternity when they see the death of the righteous. Thus, the cruel are driven even lower by the mere fact that they outwardly oppose the lives of the innocent. And the hidden Truth moves them further away from Itself, the more She suffers from the fact that they act according to their own will, in this world, against those who follow Her. 33. He who persecutes the lives of the righteous is then condemned with more terrible vengeance when he does not confront adversity, and then he is at risk of more terrible wrath when he successfully pursues his sinful desires. Precisely because the punishment of God's Judgment will be a future punishment for the one who does not want to fight against his wickedness. For the Lord said in the voice of the prophet: “I have left them to the stubbornness of their hearts, let them walk according to their own thoughts” (Ps. 80:13) 2301. Thus it was said again: “And the rod of God is not upon them” (Job 21:9) 2302. And it is written about their ruler himself: “He will do and prosper” (Dan.8:12) 2303. And again it is said about the same man: “And deceit will prosper in his hand” (Dan.8:25) 2304. For deceit succeeds in the hand of the Antichrist, because no adversity in this world prevents him from carrying out what he has predetermined against good. Here again it was said by Solomon: “The carelessness of fools will destroy them” (Prov. 1:32) 2305. This is what appears as an omen of destruction, when the next success promotes the much desired iniquity and when no obstacle prevents what the perverted mind has planned. For it often happens that when the desires of sinners are delayed, they change, and while they experience difficulty in carrying out their evil designs, they become aware of their guilt; and they, realizing that their will will not be fulfilled, subsequently abandon of their own free will what they have planned. Because then the Lord, when He leaves the wicked, allows them to prevail and, since the wickedness of the proud is perfected by the same means, just as the long-suffering of the humble ends, let it rightly be said: They will cry there, but He will not hear because of the pride of the evil people. Verse 13. God will not hear without a reason, and the Most High will see the reasons of people one by one (Job.35:13) 2306. 34. We must consider two maxims: and that He does not hear without reason (or “in vain” with different punctuation) the one who screams to Him, but still looks at his suffering and pretends not to hear his cry, but, nevertheless, knows why every person suffers. Let no one then, who is not immediately heard, think that God's providence does not care for him. For our desires are often heard, because they are not quickly fulfilled; and what we want to happen sooner will be more prosperous if it comes with a delay. Very often, our prayer is better the more it is delayed, and when our requests are ignored, our desires are more fully fulfilled in the depths of our thoughts. Since the crop seeds are pressed firmly by frost, they grow in greater numbers in order to be born, the slower they fall to the surface. Thus, our desires are put aside in order to achieve greater success, they achieve success in order to gain strength in what they want to enjoy, they exercise themselves in competition so that greater rewards will be showered on them as a reward. The competition slows down so that the crown of victory increases. When the Lord does not immediately hear His people, He draws them to Himself, just as He can reject them. Because, verily, He is our spiritual Doctor, and He removes the infections of evil whose existence within us He banishes. He removes the poison of wickedness with the knife of adversity; and the more He pretends that He does not hear the cries of His patient, the faster He brings the end of his illness closer. For here the prophet exclaims: “Oh, my God, I shout day after day, but You do not hear, and I shout at night, and not for my foolishness” (Ps. 22:3) 2307. As if he were saying: it is not because of my recklessness that You do not hear me when I cry to You, day and night, without ceasing; because You teach me more heavenly wisdom, it seemed, as it were, leaving me in the wilderness of my worldly sorrow. And so he also says: “Opportunities help in anxiety” (Ps. 9:9) 2308. Intending to talk about anxiety, he first mentions possibilities; because anxiety often hurts us and yet this is not quite the right time to help us in accordance with our desire for liberation. Let it then be said: God will not hear without a reason, and the Almighty will see the reasons of people one by one. But since some people become broken because help comes later, he rightfully adds: Verse 14. Even when you begin to speak, He will not listen, judge yourself before Him and wait for Him (Job 35:14) 2309. 35. For perhaps, when our cry seems unheard, the hope that was in our hearts fails, and we believe that help from above will not reach us because we are too slow to ask, and we lament that the unavenged wrongs we suffer are ignored by God. But, when this storm of despair rocks us, our disunited mind soon finds refuge in the harbor of hope, if it weighs accurately with God the causes of its disorder, if it calls its memory to His mercy, if it skillfully eradicates the evil in itself and returns to His goodness, if it balances what it justly deserves with what it has received by His grace, if it actively (vivaciter - animatedly) finds its own. behavior if, having considered all his deeds before the gaze of God, he does not hide from himself, if he remembers that he was brought into life from what did not exist before, if he recognizes that although he lay in darkness, he was illuminated and rose up. Having then analyzed all these traits in himself, considering all the blessings he has received, he blames not the ailments from which he suffers, and, strengthened by the comfort of so many gifts, he is not overwhelmed by despair. Because when he calls to memory past mercies, he receives hope for the future. Let him then say: Even when you begin to speak, He will not listen, judge yourself before Him and wait for Him. It is as if he had said: When God is supposed to take no account because He is slow to work mercy, go into your innermost thoughts and there make a discovery of the cause before His sight, and discern what He has given you by your works, and what you have received by His mercy. And then you will return to the assurance of hope, when you will be ashamed of the mercy of such great goodness, and you will confidently seek Him in times of trouble, and you will always remember how merciful He has been to you, even after your misdeeds. For you have reason to hope for help from above, even if it did not exist before. And you must be sure that God does not unjustly reject the person whom He graciously created. 36. We must therefore consider how dangerous it is to contemplate past gifts and despair of the future; how dangerous it is if in this storm of adversity we suffer the shipwreck of despair, bound as we are in the bay of hope by the boundless ties of past blessings. Let it then rightly be said: Judge yourself before Him and wait for Him. For he who does not condemn himself before God does not wait for Him when he suffers. For he despairs that help may subsequently come from Him, Whose previous kindness he did not acknowledge; and when he forgets those who are past, he is also deprived of the generous reward of subsequent benefits. But look, while we were suffering, patiently waiting for the goodness of consolation, evil people burst out with even more lawlessness, and continued to add even more to it, remaining unpunished. And yet God Almighty mercifully bears with sinners and gives them time for repentance, which He transforms, if they do not convert, into a proof of still greater guilt, He patiently restrains the wrath which He finally pours out irrevocably. From here it is rightfully added: Verse 15. For now He does not incur His wrath, and does not punish evil severely (Job.35:15) 2310. 37. For God truly endures him for a long time, whom He condemns forever, and refrains from incurring His wrath, for He leaves him, in order then to change him to the end. For suffering here is the lot of the elect in order to prepare them for the rewards of their heavenly inheritance. It is our lot to receive training here, for whom an eternity of joy is secured. And thus it was written: “He beateth every son whom he receiveth” (Heb. 12:6) 2311. Thus, it was said to John: “Those I rebuke and chasten whom I love” (Rev. 3:19) 2312. Thus, Peter says: “The time has come; the decision must begin with the house of God” (1 Pet. 4:17) 2313. Where he immediately adds with surprise: “But if this begins with us first, then what will be the end for those who do not believe in the Gospel of God?” (1 Peter 4:18) 2314. For the severity of God does not allow sins to go unpunished; but the wrath of judgment begins with our punishment here, so that it does not cease to rage in the curses of the rejected. Let the outcasts then continue and end their desires for pleasure without the retribution of iniquity, and let them not feel temporary disasters, since eternal punishment awaits them. But their unpunished evil is well indicated by the sin of Ham: to whom it was said by his father: “Be cursed by your son Canaan, he will be a slave to his brothers” (Gen. 9:25) 2315. For Canaan was the son of Ham. And what does it mean that his son Canaan received punishment when Ham offended him? What is meant when he was punished not in himself, but in his offspring, except that the sins of the rejected go unpunished in this world, but receive their punishment further? Let it then be said: For now He does not incur His wrath, and does not punish evil severely. 38. But we must note that he used the word "severely," for although He bears with patience some evils, yet some He punishes even in this life, and He sometimes begins to strike with punishment even here, which He intends to destroy with eternal damnation. Therefore He punishes some sins and leaves some unpunished, for if He were not harsh with anyone, who would believe that God knows what people do? And again, if He wanted to punish them all here, what is the reason for the final judgment still remaining? Therefore, some of them are punished so that we can tremble due to the careful observation of our Ruler over us. But some of them still go unpunished so that we can feel that the trial is still ahead. It was rightly said then: He does not punish sin severely: because, while some small part of sins are punished, the sentence of eternal judgment even now awaits unconverted souls. 39. Everything that Elihu says is correct if it were justly said. For he knows what he has to say, but he does not know to whom he is speaking. For those things about which he said are true, but inappropriate in the reproof of the blessed Job, therefore he did not need this reproof, since he did not sin, even out of cowardice. But since the pride of arrogant people is often a contrast to the merits of the righteous, blessed Job will also undergo a secret trial, so that after the calamities of punishment he can receive strength also from the words of arrogant people. For, behold! The more he is despised by the ministry of pride, the more he is consoled by the truth that teaches him from within. For, then Elihu knew that he had spoken so many strong words, he revealed the pride that he carried within himself, and despised blessed Job, thinking highly of himself, saying: Verse 16. Job opens his mouth in vain, he wastes words without knowledge (Job 35:16) 2316. 40. In presenting these words, he undoubtedly asserts that the blessed Job both knew nothing and said too much, and, although he shows his own opinions to be garrulous, he charges Job with loquacity. But it seems to be a peculiar fault of arrogant people that they believe a lot of what they say, thinking that they have said very little, and they perceive the little that they say as too much. For because they always want to speak in their own words, they cannot hear the words of others; they think that they suffer from violence if they do not pour out their immoderate opinions more immoderately. And, although the blessed Job was silent in response to his words, Elihu finds a reason for abuse in the speech in which he answered his friends, in order to get himself even more space for his silence, and that he himself can answer many things, he claims that he is wasting words. For he immediately begins a tedious speech, and strives to begin as if he had never spoken anything before. Verses 1–2. Elihu also added and spoke thus: Have patience with me a little, and I will show you (Job.36:1-2) 2317. 41. He has already said a lot, and he hopes that he will say a little more, because it is the arrogant people who think that they suffer a great loss if they limit their skill by speaking briefly. For they believe that they show themselves to be more learned the more they can open their minds to a multiplicity of sayings. But, as they often think that the respect of silence is not due to them, they sometimes mention the power of the Lord, in whose name they seem to conduct their speeches, and, under the pretext of Him, they want silence for themselves, which they by no means deserve, and, although God seems to be always at their head, when they demand to be heard from themselves out of reverence for Him, they seek more to show themselves than to set forth His actions. Here Elihu adds, saying: Verse 2. For I have more to say in the name of God (Job 36:2) 2318. Because holy teachers sometimes frequently repeat certain things which they state in a sufficiently veiled manner in order to bring these hidden sayings into the hearts of their hearers through the language of repetition, arrogant people would also like to imitate this practice, and what they say they repeat arrogantly, not because they seek to impress everything said into the hearts of their hearers, but because they want to appear eloquent in their opinion. Here Elihu adds, saying: Verse 3. I will repeat my knowledge from the beginning (Job 36:3) 2319. But since, while mentioning knowledge, the pride of his heart showed itself in his voice, it becomes clearly evident that he is an arrogant person, unless he quickly hides himself under some cover. Therefore, hiding his pride, he immediately shows the righteousness of the Lord, and says: And I will prove that my Creator is fair. So that, as long as he speaks as if about God's righteousness, whatever he says arrogantly can avoid the condemnation of man. What follows: Verse 4. For my words are true without falsehood (Job.36:4) 2320. 42. Even the righteous, when they see that weak listeners cannot understand them, often praise what they say. Not because they seek their own praise, but in order to inflame their hearers with a desire to listen to them, so that when they speak in their own voice, they may capture the hearts of their hearers with a warmer affection. So Paul, when he spoke to the Corinthians about many amazing things, said: “Our mouth is open to you, O you Corinthians, our heart is enlarged” (2 Cor. 6:11) 2321. But arrogant people, while they do not know what a good heart is and imitate only their own words from time to time, hasten to praise what they say, not because the ignorance of their listeners does not please them, but because they are impatient to please themselves. They imitate and simulate the voice of the righteous, but they do not know the power of their voice. They see the righteous going ahead, but they do not know what they are looking for. For when holy teachers expound the praise of their preaching, they lift, as it were, the hearts of their hearers from the groveling of thought by the hands of their voice, so that, being suddenly lifted up, they may run and meet those words that follow, and may hold them more firmly in the arms of their understanding, and love them more, according to the voice of him who praises even before they look at them. But, as I said, arrogant people do not know this. For what they seek they cannot feel within what they desire. For it is written about the Church of the elect: “All the glory of her, the daughter of kings, is within” (Ps. 44:14) 2322. And the wise virgins, as was said, carried oil in their lamps (Matthew 25:4) 2323. Where it was said by the voice of the saints: “Our glory is in this, in the testimony of our conscience” (2 Cor. 1:12) 2324. But arrogant people, because they have no evidence of their conscience before God, seek the evidence of another's voice before men, and when they slowly receive it, they burst out in shameless praise of themselves. For if they do not hear the applause of the people, which they eagerly seek, they themselves speak in honor of their own wisdom. Where does Elihu add, saying: And perfect knowledge must be proven to you. 43. He undoubtedly felt that he was about to utter great sayings, but he could not hide his high praise of himself in his swollen heart and therefore preceded his point of view with his praise, because he would already be truly guilty at the time of God's judgment if he simply felt in silence that he was great. For we are not at all safe from the careful examination of the truth, although we have nothing in ourselves that would deserve reproach in the judgment of men. For often, when our thoughts are careless, we are attacked by pride, which we still suppress in silence. But until our secret pride is extinguished by awakened repentance in the depths of the heart in which it originates, all the merits of our deeds will fade away before our strict Judge. Therefore, we must consider with what great torment this pride will be condemned, which is cherished as long as it speaks boldly, even if it speaks that unforgivable thing that grows secretly in the heart. We must also consider the strength with which pride reigns within, which is still encouraged, since it is not ashamed to even come out. Because when Elihu felt great things, he could not restrain himself humbly, he showed sublime knowledge, he rejected the grace of humility. And at that time, following the gift by which he wished to proclaim his speeches well, he lost the grace by which he could live well. “For knowledge makes a man proud, but love builds up” (1 Cor. 8:1) 2325. But let him now claim that he still does not know how to speak correctly. For, after he had breathed proud thoughts into his mind and words of insolence, he added a noble saying, saying: Verse 5. God does not reject the strong, although He Himself is strong (Job 36:5) 2326. 44. Some things during this earthly life may cause pain on their own, and some may cause pain due to circumstances. Some of them bring pain in themselves - such as sins and wickedness. But some, from time to time, bring pain based on circumstances - such as worldly power or the bonds of marriage. For marriage is a joy, but what grows around it through caring for this world is evil. Hence Paul says: “He who is with his wife does not think about what is in this world, but about how he can please his wife” (1 Cor. 7:33) 2327. Here also, while advising some people of a better fate, he dissuades them from marriage and says: “But I do not say that I can ensnare you, but that which is proper and that which can give you strength to pray to the Lord without hindrance” (1 Cor. 7:35) 2328. While that which does not bring pain is preserved, and that which brings pain is often accomplished under accompanying circumstances: how often do we walk along a straight and clear road, but, nevertheless, our clothes become entangled in the thorny bushes that grow on the sides. We do not stumble on a smooth road, but something grows along it that hurts us. For great is that worldly power which, when used correctly, is a special reward from God, but sometimes the one who exalts himself over others swells with pride of thought. And while there is everything to serve the mind, while all orders are carried out quickly according to its desire, while everyone praises its good deeds, if any are done, and, at the same time, they do not prevent its evil deeds, while they praise it too much, even for what they should blame, the mind, being deluded even by what is under it, rises above itself, and while it is surrounded by endless applause from the outside, remains devoid of truth within. And, forgetting himself, he dissipates after the speeches of others, and considers himself really to be the way they say about him, and not the way he should see himself inside. He despises those who are inferior to him, and does not recognize them as his equals in their nature, and believes that nature has given them too many advantages in their lives, whom he surpasses in his position. He considers himself much wiser than all those who, as he sees, have less power than him. For, in fact, he sets himself on a high eminence in his opinion, and he, being in the same conditions as others, disdains to look upon them as equals, and thus becomes like him of whom it is written: “He beholdeth all things high, and he is a king over all the children of pride” (Job 41:26) 2329, and of whose body it is said: “A race whose eyes are high and their the eyelids are lifted up on high" (Proverbs 30:13) 2330. He is led to personify the one who strives for solitary exaltation and despises life in the company of angels, saying: I will ascend to the heights of the clouds, I will be like the Most High. Then, by miraculous judgment, he reaches the depths of inward fall while he rises outwardly to the heights of power. For, truly, man is created as an apostate angel when he does not want to be like his neighbors. So Saul grew from commendable humility to the swelling pride of his pinnacle of power. He was truly exalted by his humility and rejected by his pride, as the Lord testifies when he says: “When you were little in your own eyes, did I not make you the head of the tribes of Israel?” (1 Samuel 15:17) 2331. Before he achieved power, he saw that he was small, but, supported by temporary power, he no longer considered himself such. For, preferring himself to others, he considered himself great in his own judgment. But, surprisingly, when he seemed small in his own eyes, he was great in the eyes of the Lord, and when he was great in his own eyes, he was small in the eyes of the Lord. The Lord, through his prophet, forbids us to be great in our own eyes, saying: “Woe to you who are wise in their own eyes and understanding in their own judgments” (Is. 5:21) 2332. And Paul admonishes us not to be great in our own eyes, saying, “Do not dream of yourselves” (Rom. 12:16) 2333. While the mind swells with the number of those who submit to it, it falls down into the lust of pride at the peak of its indulgent power. 45. But, on the one hand, being unrighteous is one thing, but the fact that not everyone knows how to use this righteousness correctly is another. For power is good when it is in its place, but it requires careful behavior from the ruler. Therefore, the ruler exercises his power correctly who has learned both how to maintain it and how to overcome it. That ruler exercises his power correctly who knows how, with its help, to rise above his own shortcomings and, at the same time, how to keep himself below on a level with others. For the human mind often rises, even if no force supports it. How much higher will he rise if the authorities join him? And yet, he is ready to correct the shortcomings of others with due punishment. Hence it was also said by Paul: For he is the servant of the Lord, an avenger who pours out wrath on those who do evil. And then, when the exercise of worldly power is exercised, a man must look with the greatest caution, in order to learn to choose from power that which will benefit him, in order to resist its temptations, in order to feel himself, even while remaining in it, equal in relation to others, and yet, despite his zeal for revenge, to place himself above those who do evil. We will gain a fuller knowledge of this matter if we consider some cases in ecclesiastical authority. Then Peter, although he had the Principal authority (“principatum” - Latin - leadership) in the Church by Divine predestination, refused to be overly revered by Cornelius, who was a righteous man and fell on his face before Peter, but he recognized himself as equal to him, saying: “Rise up, do not do this, I myself am also a man” (Acts 10:26) 2334. But, having discovered the sin of Ananias and Sapphira, he soon showed with what great power he rose above the others (Acts 5:1-11) 2335. For with a word he struck their lives, which he designated by the search for the Spirit, and remembered that within the Church he represented the main force against sinners, when honor was cruelly forced upon him, he refused to acknowledge before his righteous brothers. In the one case, the holiness of his deed merited the fellowship of equality, and in the other, his zeal for revenge reflected his legitimate power. Paul did not admit that he was superior to his righteous brothers when he said: “We do not take authority over your faith for this purpose, but that we may be a helper of your joy” (2 Cor. 1:24) 2336. And he immediately added: “For by faith you are strong.” It was as if he were saying: We have no power over your faith precisely for this reason, because you stand in faith. For we are equal to you if we know that you stand firm. He did not seem to know that he was superior to his brothers when he said: “We have made ourselves little among you” (1 Thess. 2:7) 2337, and again: “And we ourselves are your servants through Jesus Christ” (2 Cor. 4:5) 2338. But when he discovered an error that needed correction, he immediately remembered that he was their ruler and said: “What do you want? So that I come to you with a rod? (1 Cor. 4:21) 2339 46. Thus the high place is immediately vacated when the ruler exercises his authority over sins rather than over his brothers. For nature created us all equal, but it is not natural when some seek to rule others, it is their fault that pulls them down. Therefore, rulers must elevate themselves above the vices by which they are superior to others, and when they correct those who have committed wrongdoing, they must carefully consider to strike their faults rightly, according to the right of their power, but, guarding their humility, recognize that they are equal with the very brothers whom they are trying to correct. Although often, it is even good that we should, in our secret thoughts, prefer those whom we correct to ourselves. For their offenses are punished, through us, with the force of discipline, but in those offenses that we ourselves commit, no one hurts us, even with an attack with a word. Thus, we are in greater debt to the Lord the more we sin without punishment from man. But our discipline frees those under us from Divine punishment the more their faults remain unpunished here. We must manage both with humility in our hearts and with discipline in our work. And we must, in the meantime, be careful to see that the rights of discipline are relaxed while the virtue of humility is over-protected, and that, while a ruler humiliates himself more than he deserves, he should be able to bind discipline to the lives of his subjects. Let us, nevertheless, adhere to the responsibilities that we undertake in the interests of others. Let's preserve from within the assessment that we make of ourselves. But, yet, even those who are devoted to us might properly study, by some visible evidence, what we are like from within, in order to see what to fear from our power, and to know what to imitate in our humility. Having authority in our performance, we must continually return to our hearts and diligently understand that we are created equal with others, and not that we were temporarily sent to be superior to others. For, the more exalted our power is outwardly, the more we must be restrained within, so that it does not overpower our thought, so that it does not speed up our mind to be delighted with it, and so that the mind is able to control this power, to which it submits from the desire for power. 47. David was well trained to manage his royal power, which was used to overcome, by humbling himself, all the pride in this power, saying: “Lord, my heart will not be exalted” (Ps. 130:1) 2340. And he added, in order to increase his humility: And my eyes are not high. And again he added: And I did not walk high. And examining himself even more, with even more careful study: And not in the high one that is above me. And also showing all his thoughts from the depths of his heart, he adds, saying: If I did not think humbly, but if I exalted my soul. Here! He often repeats the sacrifice of humility, drawing it from the depths of his heart, and confessing it again and again, without ceasing to extract it, and brings it to the sight of his Judge, speaking about it many times. What is this? And how would he know that this sacrifice was pleasing to God, what he offers, before His sight, with such great repetition of words? Moreover, pride will never visit strong people, and that arrogance is almost always associated with prosperity, because an abundance of humor often causes the hardness of the tumor. 48. But it is wonderful when humility of morals reigns in the hearts of exalted people. Therefore, we must consider that when strong people think humbly, they achieve exaltation in unknown and, as it were, distant virtues, and they rightly please the Lord even more readily with the help of this virtue, because they humbly offer Him that sacrifice that is unlikely to be encountered by strong people. For this is the most difficult art of life - when a person takes a high place, but at the same time maintains his boasting; to be really in power, but still not consider yourself a strong person; provide help, but do not know the full power that you have in order to do evil. Thus, it is rightly said about such people: God does not reject the strong, although He Himself is strong. For he truly desires to imitate God, who exercises his high power for the good of others, and is not exalted by his own praise; the one who, being above others, wants to serve them, and not dominate them (“prodesse, praesse” - lat. - profit). For we must blame swelling pride, not positions of power. God grants power, but the evil of our minds makes our power complacent. Then let us extract what we have contributed to, and what we possess through the bounty of God is good. For, since it is not the legitimate power, but the evil deeds that are doomed, here it is rightly added: Verse 6. But He does not save the wicked, but makes His judgment for the poor (Job 36:6) 2341. 49. Scripture often calls the humble “poor.” They are mentioned in the Gospel with the addition of the word “spirit,” as it was said: “The poor are blessed in spirit, for theirs is the kingdom in heaven” (Matthew 5:3) 2342. For, because, apparently, the rich appear in power, and those are poor in their own eyes, who are not proud in their minds. But He calls “evil” those who are either cut off from the piety of the faith, or, because of their evil habits, contradict themselves in what they truly believe. Because then God Almighty condemns the pride of wickedness, and not the exaltation of power, after it has been said: God does not reject the strong, although He Himself is strong, and further by right joins: But He does not save the wicked, but makes His decision for the poor. That is, He destroys the proud with His judgment, and frees the humble. Or, of course, He makes His judgment regarding the poor, because those who are now cruelly oppressed will then come as judges over their oppressors. 50. In fact, there are two kinds of people - the chosen and the rejected. But each of these types consists of two rows. For some are condemned and perish, while others are not condemned and perish. Some are condemned and reign, while others are not condemned and reign. Those are condemned and perish to whom it is said in the address of our Lord: “I was hungry, but you did not give Me food, I was thirsty, but you did not give Me drink, I was a stranger, but you did not welcome Me, I was naked, but you did not cover Me, I was sick and in prison, but you did not visit Me” (Matthew 25:42-43) 2343. To whom was it said earlier: “Leave Me, you cursed, into the everlasting fire prepared for the devil and his angels” (Matthew 25:41) 2344. But others are not condemned at the last Judgment and, nevertheless, will perish. The prophet says about them: “The wicked will not rise again in judgment” (Ps. 1:5) 2345. And about whom the Lord says: “But he who does not believe is already condemned” (John 3:18) 2346. And about whom Paul says: “Those who have sinned without the Law will perish without the Law” (Rom. 2:12) 2347. Therefore, even all unbelievers are resurrected again, but in order to go through torment and judgment. For their case is not considered, because they come to their strict Judge with condemnation of their own unbelief. But those who keep their profession of faith, but do not act in accordance with it, are condemned for sin to perish. But those who have not even enjoyed the sacrament of faith do not hear the teaching of the Judge at the last test, for, already condemned by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him Whom they despised. Some at least hear the words of the Judge because they have kept the words of His faith. And others do not hear the sentence of the eternal Judge in their condemnation, because they do not maintain their respect for Him, even in words. Some will perish by the Law because they have sinned according to the Law, while no mention of the Law occurs by them in their condemnation, because they have made no effort to have anything of the Law. For the ruler who governs the earthly state punishes his citizens in various ways, who insults his household, and is an enemy who unleashes war beyond the borders of his country. In the first case, he takes into account his rights and condemns in the language of only reproof. But he wages war against the enemy, he wields the instruments of destruction, and inflicts the torture that his cruelty deserves. But he does not ask what the law provides for its violation. For he need not be destroyed by the Law, which can never be led by the Law. Thus, therefore, at the last judgment, and a legal reproach strikes him, who has departed in his actions from what his position prescribed, and he is destroyed without a judicial sentence, which will not be pronounced according to the law of faith. 51. But of the elect, some are condemned and rule. Like those who erase the stains of their lives with tears, atoning for their past sins with their subsequent deeds, hide from the gaze of their Judge, under the cover of merciful deeds, everything illegal that they have ever committed. Those to whom, holding in his right hand, the Judge says in his coming: “I was hungry, but you did not give me food, I was thirsty, but you did not give me drink, I was a stranger, but you did not welcome me, I was naked, but you did not hide me, I was sick and in prison, but you did not visit me” (Matthew 25:35-36) 2348. Those to whom He addresses earlier, saying: “Come, you blessed of My Father, possess the kingdom that has been prepared for you from the creation of the world” (Matthew 25:34) 2349. But others are not condemned, but nevertheless rule, like those who surpass even the commandments of the Law in the perfection of their virtues, because they are not satisfied by doing what the Divine Law prescribes to everyone, but having a zealous desire to fulfill more than they would have learned from the general commandments. To whom was it said by the voice of the Lord: “You who have left everything and followed me, when the Son of Man sits on the throne of His Majesty, you also will sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28) 2350. And about whom the prophet says: “The Lord will come to judgment with the elders of His people” (Is. 3:14) 2351. And whom Solomon, speaking of the Bridegroom of the Holy Church, mentions, saying: “Her noble husband is at the gate, when he sits with the elders of the land” (Prov. 21:32) 2352. Thus they are not condemned at the final Judgment and yet rule because they come as judges along with their Creator. For, leaving everything behind, they accomplished more with ready devotion than was required of them. For what the rich young man heard was said specifically for the more perfect, and not for everyone: “Go and sell all that you have and give to the poor, and you will have treasure in heaven; come and follow Me” (Matthew 19:21) 2353. For if a common duty bound all men under this commandment, it would immediately be a mistake for us to desire to own any thing in this world. But the general direction for all people in the Holy Scriptures is one thing, and the special covenants for the more perfect are another. They are then rightly not bound by a common judgment - those who in their deeds far surpassed even the general covenants. For those are not condemned, but nevertheless perish, who, with the conviction of unbelief, do not wish to be bound by this Law; thus those are not condemned, but still rule, who, with the conviction of piety, advance far beyond the general commandments of the Law of God. Thus, Paul, far exceeding even the special instructions given to him, performed more deeds than he was authorized by the covenants. For when he received the covenant that while he preached the gospel he should live the gospel, he brought the word of the gospel to his hearers, and yet refused to accept support at the expense of the gospel (1 Cor. 9:14-15) 2354. Why then should he not be condemned in order to reign - the one who received fewer obligations, but learned the height of life? Let it then rightly be said: But He makes His judgment for the poor, because the more they are despised by this world for their high humility, the more they rise to the high heights of power, to those thrones that were destined for them. It also follows from this: Verse 7. He will not turn His eyes away from the righteous, but will place kings on the throne forever, and there they will be exalted ( Job 36:7 ) 2355 . 52. But they believe that God will turn his eyes away from the righteous, because they are here wounded by the injustice of the unrighteous and are not avenged. But He then turns more to His servants when the iniquity of their persecutors unjustly wounds them. For, seeing what they humbly endure here, He undoubtedly even now seeks a reward in order to bestow mercy on them. Therefore, He does not take His eyes off the righteous. Look, one groans in his humility, and the other is proud and prospers in his wickedness. One has swelling in the heart, and the other is exalted with pride from his iniquity. Then which of them is far from the sight of God, the one who suffered from injustice, or the one who brought it to the suffering? The one who kept Divine grace amid the darkness of grief, or the one who, amid external pleasure, lost the light of truth within himself? 53. But holy men are rightly called "kings" in the language of Scripture; because, being raised above all the movements of the flesh, at one time they control the appetite of lust; at others they soften the heat of stinginess; at one time, they are not inclined to boast of pride; at another they crush the proposals of envy; that is, all the time they extinguish the fire of passions. They are called “kings” because they have learned not to succumb to the movements of their passions, bowing before them, but have received the power to control them. Therefore, since they come from this power of administration to the power of retribution, let it be justly said that He has established kings on the throne forever. For they suffered while they governed themselves, but they were set up for ever upon the throne of a kingdom of everlasting heights; and they receive there the power to judge others justly, just as they here judged themselves justly. For, therefore, it is said in another place: For judgment will return to righteousness (Ps. 93:15) 2356. Paul says about himself and his brothers: “that we might be made the righteousness of God in Him” (2 Cor. 5:21) 2357. Righteousness turns into judgment because they, who now live righteously and blamelessly, receive the power to judge others. Therefore, the Lord says to the Laodicean church: To him who overcomes I will give to sit with Me on My throne, just as I also overcame and sat with My Father on His throne (Rev. 3:21) 2358. The Lord claims that He sits as a conqueror with His Father on His throne, because after the struggle of His passions, having risen, He clearly showed us that He is equal in Strength to the Father, and He made it clear that He is not inferior to Him, trampling the sting of death with His feet. Therefore, He says to Mary, who does not yet believe that He is like the Father: do not touch Me, for I have not yet ascended to My Father (John 20:17) 2359. Therefore, for us, to sit on the throne of the Son means to judge by the authority of the Son Himself. For because we receive from Him the power and authority of judgment, it is said that we sit, as it were, on the throne. And this does not contradict what He said in another place, that His disciples will sit on twelve thrones, because He nevertheless says that they will sit on the throne (Matthew 19:28) 2360. For the universal judgment is called twelve thrones, but by the throne of the Son is meant the special position of His power to judge. One and the same thing is thus signified by both the twelve thrones and the one throne of the Son, because it is precisely through the intervention of our Mediator that the universal judgment is carried out. Let it be said because: He established kings on the throne forever. 54. But by adding "forever" he shows what he clearly means. For, if he were talking about the throne of the kingdom of the earth, he would not have added “forever,” since those who wish to receive this throne are not seated on it forever, but only for a while. But he correctly adds: And there they will rise. It is as if he were offering the mind of his listener, saying: Because here they are humbled, but there they will be exalted. Since, for holy people this is a place of humiliation, just as there will be another for exaltation. It is also written elsewhere: “You humbled them in the place of sorrow” (Ps. 45:19) 2361. For real life is a place of sorrow. Then those who journey to their eternal home despise themselves in the place of sorrow, when they might truly be exalted in the place of joy. Verses 8–9: And if they be in chains, bound with the chains of poverty, He will show them their deeds and their wickedness, because they were cruel ( Job 36:8–9 ) 2362 . 55. The chains of shackles are the very conclusion of their real pilgrimage. Paul saw that he was bound by these chains when he said: “I have a desire to be dissolved and be with Christ” (Phil. 1:23) 2363. He realized that he was bound by the chains of poverty when, contemplating the true rich, he also begged them to become his disciples. “That ye may know what is the hope of His calling, what are the riches of His glorious inheritance in the saints” (Eph. 1:18) 2364. But, after this it was rightly added: He will show them their deeds and their wickedness, because they were cruel. For when we love, we know more of heavenly glory than when we feel that the sins we have committed are a greater burden. Likewise, Paul, after he felt heavenly grace, discovered that what he believed to be a zeal for virtue was in fact evil, saying of this: “He who was formerly a blasphemer, and a persecutor, and an offender, yet received mercy, because he did so in ignorance, in unbelief” (1 Tim. 1:13) 2365. Therefore, it is rightfully included here: Verse 10. He will open their ears to correct them, and will tell them to turn from wickedness (Job 36:10) 2366. 56. “Opening one's ears to untruth” means opening oneself to the understanding of knowledge. A person repents and his ear is open when he feels within himself the desire for eternal things and admits the sins that he has openly committed. And temporary punishment can be understood by the chains and cords of poverty. For those who do not hear the words of their ruler are often warned by the blows of the Punisher, so that at least punishments can lead them forward to the right desires to which rewards could not lead them. Therefore it is said through the prophet: bind with the bits and bridle the jaws of those who do not come to You (Ps. 31:9) 2367. But if they despise even troubles, it is clear that there they will endure the greater punishment, the more they trample grace here with their contempt. Therefore it follows: Verse 11-12. If they hear and see Him, then they will spend their days in prosperity, and their years in joy; but if they do not hear, they will perish by the sword, and perish in foolishness (Job 36:11–12) 2368. 57. For “good” refers to righteous deeds, and “glory” refers to heavenly reward. Then those who learn to follow the Divine precepts will fill their days with goodness, and their years with glory. Because they walk the path of their lives in righteous deeds and perfect their accomplishments with blessed rewards. But if they do not hear, they will die by the sword and perish with stupidity. For vengeance strikes them in sorrow, and the end overtakes them in foolishness. But there are some people whom even suffering will not drive them away from their abandoned habits. About whom the prophet said: “You strike them, but they do not feel pain, You scourge them, but they do not want to accept admonition” (Jer. 5:3) 2369. And also about whom it was said under the image of Babylon: “We healed Babylon, but was not healed” (Jer. 51:9) 2370. About whom it was said again: “I killed and destroyed My people, but still they did not turn away from their path” (Jer. 15:7) 2371. They sometimes become worse because of disasters, because when they are overcome by pain, they either become even more hardened in their stubborn obstinacy, or, what is worse, even indulge in irritable blasphemy. Then it was rightly said that they die by the sword and perish foolishly, for by their disasters they increase the sins that they were supposed to correct. And even here they feel the blows of punishment, and they cannot escape the suffering of righteous retribution. For this is a passion for stupidity, that iniquity so fetters them that even punishment does not restrain them from wickedness. What follows: Verse 13. Hypocrites and cunning people provoke the wrath of God (Job 36:13) 2372. 58. When mentioning hypocrites, he appropriately added “and cunning.” Because unless they are cunning, they cannot consistently pretend to be who they want to appear to be. For there are certain faults which are not openly committed by cunning people. Any person with a dull mind is capable, for example, of openly inflating himself with pride, showing stinginess, and yielding to the onslaught of lust. And a person is not able to pretend for a long time if he does not have a more subtle mind. Only such a person can constantly monitor himself in two directions: skillfully hide who he really is, and pretend to be who he really is not; that is, to hide your real shortcomings, as well as show non-existent advantages; not to praise himself openly for what he pretends to be, but to pretend that he is modestly moving away from glory in order to gain even greater glory. For since he cannot reach her by pursuing her in the sight of men, he generally learns to reach her by, as it were, walking away from her. These things are not suitable for the simple-minded; if they are made, they are made by cunning people. 59. But, when mentioning hypocrites and cunning people, he rightly added that they do not deserve, but cause the wrath of God. For even sin unknowingly deserves the wrath of God. But to deliberately contradict His commandments, to know that there is good, but take it lightly, to be able, but not to do good - this is what it means to arouse His wrath. For these people are dark on the inside by committing iniquity, and bright on the outside by demonstrating their righteousness. To whom was it said by the voice of the Lord: “Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and all uncleanness; So you too, on the outside, seem righteous to people, but on the inside you are filled with hypocrisy and lawlessness” (Matthew 23:27–28) 2373. They preserve externally what they attack internally by their actions. But, having evil inside, they increase those sins that they hide outwardly, hiding behind a different character. Therefore, now they do not have a single excuse before the strict Judge, from ignorance, because, while they show all kinds of holiness before the eyes of people, they testify against themselves that they do not know how to live righteously. Let it then rightly be said: Hypocrites and cunning people provoke the wrath of God. But he adds that he expects them in the future, saying: Verse 13. They will not cry out when they are bound (Job 36:13) 2374. 60. Every wicked man, though he be wicked, who does not try to appear holy, when he is in the burning pain of suffering, he is not ashamed to admit that he is wicked. But the wicked man who changes people's judgments by showing his holiness, even when he is struck by the rod, does not want to show his wickedness, because he is already accustomed to the image of a saint. But if he has a hard time, he will hardly admit even a little that he is wicked, because he is afraid to reveal his inner character by frank confession. But we, as it were, are free when we are invulnerable to any denunciation, but we are “bound” under the blows of the rod. We cry the louder when we are bound, the more sincerely we confess our sins when we are under blows. For sincere confession is a loud cry in the ears of the Lord. Because then the blows of the rod, even when they show hypocrites, will not lead them to a sincere confession (for they do not want to appear as sinners, because they were considered saints in the opinion of all people), although now disasters fall upon them in abundance, although they realize that they are being led to eternal punishment, they still want to remain the same for people, since they have always learned to show themselves at their best. And, being punished, experiencing even the most incredible suffering, because they neglect sincere recognition, even when all this overtakes them, they refuse, as it were, to cry, even being tied up. And further it was rightly said: They will not scream when they are tied up. 61. Although, all this can be understood in another way. For every man who, although he is a wicked man, is not afraid to be called holy by men, although in his secret thoughts he accuses himself of wickedness, and when he begins to hear often about himself as a righteous man, loses what he used to keep himself within limits. For he pours his heart out and, because he willingly accepts a false judgment about himself from the outside, he does not worry about what he should think about himself within. When all this passes, he tries to find the mercy of even empty praise and, forgetting who he is, he tries to appear to be what he is not. And such people pretend to be righteous in front of other people and flaunt their actions worthy of praise, they only secretly judge themselves fairly and the more they strive to deceive others, the more they themselves are deceived. For they lose caution when trying to understand their inner state. And then they refuse to examine their own behavior, but believe that they really are what they say they are, they consider themselves saints not because they live accordingly, but because they are called so. But they do not want to know the judgment of God and look inside themselves, for they believe the testimonies of their good deeds spoken through the lips of others. But when they suddenly come under the blow of punishment, they are unable either to admit their wickedness, or to admit who they really are, precisely because they themselves believed in their holiness from the lips of other people. Therefore, it was rightly said: They will not scream when they are bound. For they believe with the vain hope that they will appear before the heavenly Judge as they appeared before the eyes of men. And these unfortunate people do not find themselves, even in the midst of torment, and while they wait for evidence of false praise, they lose the healing of truthful confession. It was said of them that they are bound, but yet they do not cry, for, overcome by the importunity of human praise, these pitiful people consider themselves saints, even when they die in sins. Who was rightly told by the prophet: “Repent, O sinners, in your hearts” (Is. 46:8) 2375. For if they repent in their hearts, they will ease it with their words. For what could be closer to us if not our heart? What could be closer to us if not what is inside us? But, nevertheless, when we are distracted by evil thoughts, our heart moves far away from us. Then the prophet sends the sinner on a long journey, when he forces him to return to his heart; for the more he is distracted by the world around him, the more unlikely it is that he will find a way to return to himself. But, since the mind of hypocrites is distracted from a single consideration of eternity, it is ruined by the influx of diverse thoughts, here it is rightfully included: Verse 14. Their soul will die in the storm (Job 36:14) 2376. 62. For they seemed to live in peace when they cared for joy in respect of holiness. But their soul, which previously rejoiced in the fatal calm of human praise, dies from a sudden storm. For, most often, an unexpected storm suddenly produces changes in calm speech, and this danger cannot be avoided, since it cannot be foreseen. Therefore, hypocrites who neglect to watch their behavior are said to die in a storm. For, a sudden whirlwind of inner shock throws them out, which means that the pride of outer applause lifts them high, and while in their praise they remained what they were not, they suddenly discovered in revenge who they really were. It was rightly said by Solomon: “The smelter is for silver, and the furnace is for gold; so a man is led by lips that praise him” (Prov. 17:3) 2377. For praise torments the righteous, but exalts the wicked. But while she torments, at the same time she cleanses the righteous, and while she pleases the wicked, she proves to them that they will be condemned. For they revel in their own praise, because they do not seek the glory of their Creator. But those who seek the glory of their Creator are tortured by their praise, so that what is said outwardly does not exist within them; so that if what is spoken of really exists, it should be destroyed in the sight of God by these very honors; that the praise of men may soften their hearts; so that she lowers their narcissism; and so that what should help them to increase their efforts would become, even now, a reward for their labor. But when they see their own praise directed towards the glory of God, they even desire and welcome it. For it was written: “They saw your good works and glorified your Father in heaven” (Matthew 5:16) 2378. They thus turn into a path for people to follow, as often as they manifest everything in themselves in order to recognize God; because they do not try to attract the praise of men, but wish to go on their way to the glory of their Creator. But arrogant people sell their spoiled hearts to human praise because they have been exposed to self-love. About which it is said elsewhere: “People will love themselves” (2 Tim. 3:2) 2379. But this very venality is rightfully included here: And their life is among the spoiled. 63. For if they had lived like men, passing praise would not have infected them with humiliation. When the prophet convinces the elect, saying: “Act resolutely and let your heart be strengthened.” For, saying: “Act decisively,” he immediately adds: “And let your heart be strengthened.” As if he wanted to protect the heart. For the mind of a lover of luxury is damaged if he is delighted with temporary goods. Then the life of the hypocrites perishes in the midst of effeminacy, because it leads to destruction by the luxury of praise. But another translation (70) is not reproduced: “Their life is in the midst of effeminacy,” but “Let their life be wounded by angels.” But, although these expressions differ in words, they carry one meaning, for angels wound the lives of the pampered when the messengers of truth attack them with shafts of holy preaching. Because we have heard what happens in the damnation of the wicked, let us now hear regarding the deliverance of the humble. Verse 15. He will free the poor from their want (Job 36:15) 2380. 64. The poor are freed from want when any humble man is freed from the bitterness of his pilgrimage. Because here he is oppressed even by constant adversity, so that he may be inspired to seek the joy of real consolation. The following also follows: And he will open his ears in sorrow (Job 36:15). To open your ears in grief is to open the ears of your heart with the blows of grief. For when we despise the covenants, we are healed by merciful heaviness, that we may fear the rod. Grief then opens the ear of the heart, which is often closed by this worldly prosperity. For it was said by Solomon: “If they turn away from the little ones, it will destroy them, and the carelessness of fools will destroy them” (Prov. 1:32) 2381. What follows: Verse 16. Therefore He will bring you safely out of the narrow place into the open (Job 36:16) 2382. 65. Every person who leaves his way of life and rushes down into the darkness of sins plunges, as it were, into a well or a trap. But if, as a result of long-term sins, he is so burdened with sinful habits that he cannot rise, he is in, so to speak, a bottleneck or a well. When the prophet David pleads with sinners, saying: “Let no storm of water drown me, let not the deep swallow me up, let not the well close my lips” (Ps. 68:16) 2383. For the storm of water, as it was, drove him away, whom evil iniquity drove from constant goodness. But if the long habit of evil has not yet washed it away, it has not yet won. The one who has already fallen into the well has done what the law of God forbids. But if the long habit of evil had not yet overcome him, the well had not yet closed his lips. Consequently, he avoids it the more easily the less he is absorbed in his habits. Just as the prophet Jeremiah, seeing that Judah was overcome by her long habits of lawlessness, mourns himself with lamentations in her face and says: “My life fell into a well and they laid a stone on top of me” (Lam. 3:53) 2384. For a person's life falls into a pit when it is denied because of the uncleanness of iniquity. But the stone is laid on top when the mind is also absorbed in sin due to long habits of iniquity and, although it is ready to rise, it is unable to do so, because the weight of the habits of evil presses down on it from above. But, because this is how the power of God is represented, and he brings into the open place righteous deeds after concluding the habits of evil, it was said: Therefore He will bring you safely out of the narrow place into the open. For He brings safely from the narrow place into the open - the one who was under the yoke of iniquity was brought by repentance to the freedom of good deeds. 66. For this, as it was, is a bottleneck - desire, and yet inability to rise due to the insurmountable evil of habit; desire for lofty things, but, nevertheless, to continue committing base acts; rise in the heart, but do not follow in action; and tolerating yourself as such is, in a way, a contradiction to yourself. But when the soul, thus proceeding, is helped to rise by the hand of grace, it comes from a narrow place into an open place, because, having overcome all difficulties, it performs those good deeds that it desires. The prophet David saw the fence of the bottleneck when he said: “You delivered my soul from necessity and did not deliver me into the hands of the enemy” (Ps. 31:8-9) 2385. But he found that he had been brought safely into the open when he added, “You have placed my feet in the open” (ibid.). For our feet stand firmly in the open place when we move towards those good deeds that are intended for us, and no difficulties hinder us. For we go, as it were, through an open place to wherever we want, because no difficulties oppress us on our way. 67. But Elihu would have said that this was true if his opinion applied to blessed Job. For he believed that he was being punished for his mistakes and therefore decided that he had fallen into a bottleneck. For, as he believed, the harder the blows hit him, the more terrible sins burdened him; being, certainly, ignorant that his punishments were an increase of his benefactors, and not a punishment for his sins. But when he declares that he fell into a narrow place, he continues, as it were, to speak more fully of the great depth into which Job plunged, and says: Which has no bottom. 68. Any sin has no bottom, because it has no minimum by its own nature. For evil has no essence. But everything that exists in some way is united with the nature of goodness. The bottleneck, as has been said, has no bottom, because the impurity of sin has no power to feed on itself. But, since the word bottom comes from the Latin word fundum (below, bottom, bottom), we can correctly understand that “foundation” means bottom, just as the word “hear” comes from the word “ear”, and the word “ear” itself is often denoted by the word “hearing”. When he spoke of a bottleneck, he added, wanting to more fully describe a deep abyss that has no bottom (or foundation). For the pit of hell swallows up those whom lawlessness drives away. But it is rightly believed that the pit of hell has no bottom, for everyone who ends up there is devoured by an infinite depth. For the prophet, wanting to describe its boundless immensity, says: “The pit of hell enlarged its soul and opened its mouth without measure” (Is. 5:14) 2386. Therefore, it was said that it is enlarged beyond measure, which attracts very many to itself, so that it is rightly considered deep and without a bottom, because it swallows, as it did, in a boundless abyss those whom it draws into itself. And thus, saying: He will safely take you out of the narrow place into the open, he rightfully includes: And which has no bottom. It was as if he were saying: He will lead you safely out of a bottleneck that has no bottom. For it is because of sin that we fall into the pit, but He brings safely out of the bottleneck the one whom He frees from sin. But whoever He rescues from a bottleneck, He brings out from the depths of hell. 69. Although, we can understand this in another sense. For he who plunges into a well is imprisoned at its foundation; Therefore, would the mind fall and remain, as it was, at the bottom, if, after having fallen once, it had imprisoned itself in sin? But when the mind ceases to rejoice in the sin into which it has fallen, when it is daily plunged into worse wickedness, it does not find, as it were, then the bottom of the well into which it has fallen, where it can land. For there would be a bottom to this well if the mind had any limits in its sin. Hence it has rightly been said in another place: “When a sinner has reached the lowest depth of his sins, he is despised” (Prov. 18:3) 2387. For, he cannot return because he has no hope that he can be forgiven. But when he sins more out of despair, he comes, as it were, from the bottom of the well, so as not to find any refuge in it. What follows: But your table should be filled with abundance. 70. The table is a state of inner satiety, which, as has been said, is filled with abundance because it is full of the delight of eternal joy. The Prophet was hungry after eating at this table when he said: “I will be satisfied when your glory is revealed” (Ps. 17:15) 2388. He thirsted for the cup from this table when he said: “My soul has thirsted for the living God, when I come and stand before the face of God” (Ps. 41:3) 2389. Thus, Elihu, wanting to console the temporary sufferings of the blessed Job with an eternal reward, promises him, as if sincerely, from himself what was a wilderness for him, saying: But your table must be filled with abundance. What follows: Verse 17. But you were judged because you were wicked, you must receive your reason and your judgment (Job 36:17) 2390. 71. The cause of goodness is righteousness. And their cause is condemned as the cause of the wicked, because their righteousness is here struck down by paternal correction, so that they may be taught to be more vigilant not only in evading covenants, but also from the blows of punishment. But they receive their reason and justice, because from this righteousness with which they now live, they shine at the height of the power to judge, therefore they will be able to judge everything more justly, the more severely their actions are now condemned. But all that blessed Job ever supported with firm faith, Elihu mentions as if he were making some new promise. For arrogant people have this characteristic: they falsely exaggerate what is wrong and, if ever they declare that it is good, they present it as something unknown. And when the occasion arises that they need to teach someone smarter than them, they make this attempt because they believe that only they are familiar with this subject of learning. But when they need to condescend to some words of consolation, they believe that they will immediately become worse and by the harshness of proud reproof they will restore their abilities, so that those who seemed to condescend to calm speeches become even worse when reproof suddenly overtakes them. And Elihu immediately added, saying: Verses 18–21. Let not anger overcome you, let it not oppress anyone, and let not many places bend you down. Leave your greatness without sorrow and all your might in strength. Do not prolong the night so that people can go up to them. Beware that it is not iniquity that you diminish, for you began to follow it after the tribulation (Job 36:18–21) 2391. 72. In most manuscripts we find the word "gifts" (Latin "donorum"), but in some of them, more ancient, we find the word "places" (Latin "locorum"). But since the expression “Let not many gifts lead you astray” requires no explanation, we rightly believe that this expression should be moderately stated and can be explained with some degree of complexity. But the pride that uttered these words showed how arrogant they were. But since we have said that Elihu represents the type of haughty people, and blessed Job the elect, if we analyze them in more detail, we will show how similar they are to the haughty people within the Church even now. Holy people reflect on other people's deeds, even if they are trivial, and shed light on their own deeds, even if they are great. But arrogant people, on the other hand, highlight the deeds of others, even if they are great, and reflect on their own deeds, even if they are trivial, and, in general, they consider even their own misdeeds to be right, but do not stop considering the good qualities of others as bad. For while they strive for their own glory, they craftily desire that any virtue that is performed by others should be called iniquity, and they turn a significant good deed into a stain of guilt. For often, when they see that evil is cruelly punished by the Church, they unjustly make a kind of complaint that the innocent suffer, and they call the beauty of this order lawlessness. When Elihu, representing the arrogant, seemed to convince Job: Let not anger overcome you, let it not oppress anyone. For whatever is done by the Holy Church to condemn discipline, arrogant people consider it an emotion of anger. And because because of their desire for people's praise, they always strive to appear kind, they believe that no one can be corrected with all severity and seriousness. And just as we have already observed earlier, they believe that those who are oppressed are those who are restrained from sin against their will, even by righteous rulers. 73. But the Lord is the reason that the Holy Church has risen to the pinnacle of religious power in all parts of the world; and they attack, they attribute to sinful pride this very secular power, which the Church exercises correctly. When Elihu adds, saying: And do not let the multitude of places bend you down. As if it were said through the lips of arrogant people of the Holy Church Herself, who want to preserve her humility more than prosperity. Because you are everywhere regarded with the reverence of faith, be prepared that you will not admire this power ("fascibus" or "fastibus" - Latin - close) that bestows honors. For they see some people who, under the guise of religion, have become proud of the sin of pride, and the guilt of which they are rightly accused, they unjustly lay against everyone. Not at all, considering particularly that there are men within the Church who know how to exercise temporal power rightly, though despising it, and they love and look forward to the eternal rewards with great desire—those who can discharge the duties of the high office which was intended for them, and also carefully fulfill their calling of inner humility; therefore they do not neglect their duties in their inner humility, and, again, their humility does not turn into pride because of their position. And, if, nevertheless, there may be people within the Church who serve not God, but their own glory, under the cover of religion, the Church tries to correct them strictly, if possible, or, otherwise, to bear them with patience. And, correcting them, She embraces them as Her children or, through patience, She pursues them as Her enemies. For She knows that the lives of the righteous are affected by their pride; She knows that any sin committed by the iniquity of such people becomes an accusation against Her. But She is less afraid of bearing the guilt for the sins of others, for She knows that even Her Head endured the same unrighteous acts. For it is written about Him: “And He was involved with the evildoers” (Is. 53:12) 2392. And about Him it was said again: “But He Himself took upon Himself our infirmities and Himself bore our sorrows” (Mk.15:28; Is.53:4) 2393. Let arrogant men then go on their way and by their very definition of the wicked besiege the lives of the innocent. The church of the elect knows how to deal with the actions of some and the words of others, and how to convert the minds of the wicked by dealing with them. And, even if they are not capable of being converted, She patiently bears their shame. For She believes that this will provide Her with a double reward if She despises the external benefactors of those because of whose life She suffers internally. 74. But it should be noted that he does not say: Let not many places lift you up, but: Let not many places bring you down. For everyone who exalts himself in this world is led astray by this very exaltation, because when he exalts himself externally, he falls internally. Therefore, Elihu, seeing the fall of his heart in pride, says: Let not many places bend you down. It was as if he were saying to the Holy Church in the voice of arrogant people: Beware! Do not be distracted from Your inner intention, if You have been exalted by the veneration of the whole world. Verse 19. Leave your greatness without sorrow and all your might in strength (Job 36:19) 2394. 75. Who do we mean by the concept of “strong” of the Holy Church, if not those who, through their sublime attempts and successful achievements, have strengthened themselves in order to overcome the desires of this world. Thus, this greatness consists in the life of the great, therefore it then becomes more glorious when the elect fight even to death, with constant corruption, in defense of the faith. Therefore, when the Apostles left this world, and the Martyrs also went to heaven, arrogant people, perhaps believing that they were more learned and powerful rulers with great desire, suspected that they were the only ones left within the Church. And therefore, while they prefer themselves, they insult Her under the pretext of presenting advice, and say: Let go of your greatness without sorrow and all your might in strength. As if they had said in open reproach: “Have no such confidence that you possess such greatness, for since the old fathers are no more, you have no one else whose life you could be proud of.” They say all this without actually knowing that Almighty God does not leave His Church without proper governance. For when He calls the strong to their reward, He strengthens the weak in their presence for further competition; when He rewards some by giving them gifts, He gives others strength for their labors, for His reward. About whom it was said to the same Holy Church: “Instead of your fathers, children are born for you; you must make them princes throughout the whole earth” (Ps. 44:17) 2395. For those who are subsequently chosen are appointed to give to the benefactors of the old fathers, because when old trees fall, tender shoots grow in the place of their strength. But, arrogant people do not believe that those whom they previously knew as weak have become strong, and they disdain to honor those who have changed, those whom they remember were weak. 76. But, since they see that the righteous are few, and the wicked are the majority inside, as in threshing the fruit, the number of chaff is greater, they despise even the life of the righteous with their assessment of the wicked. They truly see that some rulers, supported by secular power, revel in the pride of their power. They see that the veneration of religion, which their fathers preserved (in ancient manuscripts “sowed”) in this world, dying, is washed away by those rejoicing in worldly joys; and they believe that they are powerful, but not by force. For while they are supported by secular power, they are strengthened, as it were, by a kind of weakness. For the stronger they are externally, the more they are deprived of the power of their strength internally. And thus it was said to the Church by arrogant people: Leave your power in force. As if it were directly said: One day they clung to You, the truly strong, who carried out in their lives what they taught in words. But now those who are Your rulers are powerful in appearance, but not in their strength. For they do not cease to put themselves forward as worthy of honor, they are now weaker and more despicable, the more they fear that respect for their honor fades away in comparison with the truth. Arrogant people think this way about most people, but they plunge headlong into the sin of pride the more they believe that all the people they see above them are like that. For the evil deeds of many should not lead them to form opinions about everyone. For, although all the people they know and about whom they have formed their opinion are evil, others they do not know are saints. For now is the time of threshing and the grain is still hidden under the chaff. But there will be no fruit from the threshing if that one fruit that is visible on the surface is in it. Consequently, because they despise those whom they see and mock them whom they know, being put in the place of the old fathers, here it is rightly added: Verse 20. Do not prolong the night so that people can go to them (Job 36:20) 2396. 77. It is as if arrogant people openly declare: Do not act like this in the darkness of your ignorance, it is like replacing the place of the strong with weak people. For the name "people" (Latin - "peoples") denotes those who have abandoned the common covenants and live without any restrictions in everything they desire. But “to prolong the night so that people may take the place of the strong” is something that is caused by negligence, when the weak and ignorant take the place of the strong and educated. People go to the place of the powerful when those who have learned to live wickedly are given the place of pastors. And this would be said fairly if it were said humbly. For arrogant people, even when they give good advice, exercise their evil influences. For, as was previously said, they desire more to strike with reproach than to cherish with consolation. From here it is currently attached: Verse 21. You do not reduce iniquity, for you began to follow it after the disaster (Job 36:21) 2397. Haughty people truly call this the misfortune of the Church, because they suspect that Her chief organ is despised by God, and they despise it with the greater pride the more they suspect that it is openly despised by God. After we have given a brief figurative interpretation of these words, we must determine their moral meaning and, having studied the image of the Church, which in our opinion is described as a whole, we can learn what we can learn from these words in each particular case. Therefore he says: Verse 18. Therefore, do not let anger overcome you, so that you do not oppress anyone (Job 36:18) 2398. 78. Anyone who is required to correct the vices of others must, first of all, carefully look at himself, so that, while punishing the sins of others, he himself must overcome his desire for punishment. For furious anger, under the guise of justice, often destroys reason; and while he seems eager for justice, he receives the fury of his anger and believes that he is doing justly, so that his evil anger does not dictate. He also often exceeds the limits of punishment because he is not restrained by the measure of justice. For it is right that when we correct the vices of others, we must first measure our own; that the mind must first cease to glow with its own warmth, it must control within itself the impulse of its zeal with calm confidence (“aquitate” - Latin - undoubtedly), so that we ourselves do not sin in the correction of sins if we hastened with reckless fury to punish vices, and let us be the ones who decide about one vice, punishing it immoderately. For what follows is not correction, but rather oppression of the criminal, if in punishment our anger extends further than the guilty deserves. For, in righting wrongs, anger must be under the control of reason, and not of its master, lest it take the initiative in the execution of justice, as if giving direction; and follow him, as if obeying the direction; and carry out, as the executor, the sentence that was announced, and not go first, as the one who announced it. Thus, it was rightly said: Let not anger overcome you, so as not to oppress anyone. Because, precisely, the one who strives to correct, overcome by anger, oppresses before he corrects. For while he is more inflamed than he should be, he rushes into great cruelty, under the pretext of just punishment. And this often happens for the reason that in the hearts of rulers there are very few intentions of love only for their Creator. For while they desire many things in this life, they are distracted by countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them justly, according to God, because they cannot quickly return to the height of severity, their hearts are scattered in transient cares. Thus they discover the less willingly, when they are in a state of distraction, that balance of moderation for the punishment of sins, the less they seek it in times of their tranquillity. Therefore, when Elihu said: Let not anger overcome you, so as not to oppress anyone, and so that the expressions of the cause of injustice and overpowering anger are the same, he immediately added: Let not many places bend you down. 79. We wander off and go elsewhere as often as we have too many worries to distract us. For just as the body occupies a place in physical space, so every intention of thought takes a place in the mind. And if, while a pleasant thought was running back and forth, and the mind was pleasantly occupied with some delightful thought of its own, it seemed to lie down to rest in this certain place. Or, as often happens, as if overwhelmed by fatigue, we run from thought to thought, and we are carried with a tired mind from place to place. And just as many thoughts arise and dissipate the unity of good intentions, so many places appear in which the sublimity of the mind stumbles and falls. For the mind will stand in righteousness only if it clings with all its strength to the one thought that it must. The mind will stand in righteousness if it does not fall down into unsteady variability from its countless movements. But if he now takes in these things, and reaches for the next, he deviates through many places from his state of stability in righteousness; and, although he seems to expand himself through many other things, he thereby separates himself from that one single goal to which he must adhere. But this habit of variability has become natural to us since the guilt of original sin. For when the mind strives to stand on its own, it somehow leaves itself without knowing it. The human soul is repelled by an impulse of disgust from every object to which it directs its thoughts. At first, she willingly looks for objects to think about, and, having found them, suddenly begins to feel disgusted by the objects she was looking for, and this, as it were, teaches her that, no matter where she finds herself, being at peace still depends on something else in another place. But in fact, it depends only on Him, the One by whom she was created. She was made to seek God, and every thing she finds under Him is less than Him; and therefore what is not God does not rightly satisfy her. Therefore the mind is scattered here and there, and turns away, as we have already said, under an impulse of disgust, from other objects, because, impatiently desiring satisfaction, it seeks a place where it can rest; but he thus loses the only One who would satisfy him. And the soul therefore wanders through many objects in order to at least somehow become satiated with their quantity, since it cannot be satisfied with their quality. 80. But holy people, carefully observing, take care of themselves so as not to be separated through variability from the object of their thoughts; and, since they want to be eternally unchangeable, they carefully limit themselves only to thoughts of love of God. For, in the contemplation of their Creator, they hope to obtain the same immutability of mind, so that no variability will subsequently scatter their thoughts, so that their thoughts will always continue without any differences in themselves. And therefore they are currently trying, with difficulty, to imitate this, so that later they will receive this joy as a gift. The prophet came to this unchanging state in the virtues of love when he said: I asked one thing of the Lord, this only I seek, that I may dwell in the house of the Lord (Ps. 26:4) 2399. This unity Paul maintained in his intention when he said: Brethren, I do not count myself to have attained; But only, forgetting what lies behind and reaching forward to what lies ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus (Phil. 3:13–14) 2400. For, if there are any human weaknesses in their hearts, a stern examination quickly reveals them, and when their thoughts begin to wander, as if playfully, they immediately take it into the reins of courageous control. Therefore, they immediately collect their scattered mind and direct it, as far as they are able, into one thought. Therefore, when the position of the mind tends to change thoughts, Elihu rightly said: do not let many places turn you aside (Job.36:18) 2401. 81. But it often happens that the mind of the righteous stands firm in the strength of its determination while it recovers from various changes and suppresses everything unnecessary that arises within; he is struck by the very glory of his own rightness, and rises with pride as he examines himself. For he who performs great deeds, although he may think humbly of himself, still knows that his deeds are great. For if he does not know that they are great, he will certainly pay little attention to them. And while he neglects to keep an eye on them, he either achieves less success in them or loses them altogether. Therefore, it is necessary to know our good deeds in order to protect them; from the very knowledge of them the way opens to our pride, and the hand of sin, by whose destruction they are torn out and fall into the heart of him who commits them. But this all happens by a wonderful dispensation, when our Creator suffers because of the mind of man, who has been exalted by prosperity, and he will be struck down by a sudden temptation, so that he may, in weakness, consider himself more justly, and may come down, already improved, from the arrogance of pride, with his virtues. The following is rightfully included: Verse 19. Leave your greatness without sorrow and all your might in strength (Job 36:19) 2402. 82. For the movements of the heart are powerful when they feel only what is righteous. But we leave our greatness and our powerful movements when we are attacked by sin in order to consider who we are. We give up our powerful movements when we are no longer lifted up by our virtue, but when, in agreement with sin, we fear to be overcome by the weakness with which we are attacked. For the mind has enormous confidence in holiness and begins to think that it is now equal even to the height of beneficence that it only conceived in its thoughts. But when temptation suddenly appears and pierces him through, he completely confuses those lofty thoughts that arose from his virtues. For an unexpected enemy enters, as it were, into the unsuspecting city, and the necks of the arrogant citizens are struck with sudden blows. And at this time there is nothing more left except constant crying, while the city of reason is captured, through destruction, depriving the glory of its great ones. Therefore, it was now said: Leave your greatness without sorrow and all your might in strength. As if it were clearly said: Suppress all that pride that you hid inside with your good deeds, lay down all those powerful movements of your heart from your just deeds; because now you understand, in the storm of adversity, how in vain you previously entertained yourself with lofty thoughts in your pride. That greatness which, as has been said, must be left without sorrow, is certain, because when humility succeeds through temptation, those very adversities which guard the mind from pride, themselves prosper. But until this is accomplished without great sorrow, when a calm mind is overcome by the encroachments of temptations, like sudden enemies. For when the adversities of temptation make their way to the mind, they produce a kind of darkness in it, and mix in the darkness of its bitterness, while the soul was formerly enlightened within by the radiant sweetness of its virtues. The following is also rightfully included: Verse 20. Do not prolong the night, for people must go to them (Job 36:20) 2403. 83. For the night is truly prolonged when the sorrow that comes from temptation does not end in rising temptation. The night is prolonged because the sorrow of the mind is prolonged by errant thoughts. For while the mind, being in temptation, believes that it is being carried away from the former firmness of its benefactors, it is blinded by additional sorrows, like a kind of darkness. And the eyes of the mind are closed to every ray of joy, and he trembles in anxiety, afraid of completely losing what he had before. Hence it was also rightly said that on this night people go to the places of the strong; because, precisely in this sorrow of temptation, instead of bold emotions, a variety of unworthy thoughts arise in the heart. For when the mind, in this indignation, sees that it has almost lost what it was, it accumulates in itself countless waves and outrages. Sometimes he regrets that he has lost his peace, and sometimes he is afraid so as not to fall into committing evil deeds. Sometimes he remembers at what height he was, and sometimes he observes to what depths of vices he falls because of his pleasures. Sometimes he prepares to restore his strength, and sometimes, being already defeated and crushed, he despairs that he cannot restore it. 84. When such a variety of thoughts arises in the guilty mind, people, as it were, rise up and suppress them in the night. Of these people the prophet undoubtedly said that they could overcome them, but not on their own, but with the help of Divine protection, when he said: “My Protector, and in Him will I trust, subduing people” (Ps. 143:2) 2404. For men submit to holy reason when foolish thoughts leave them in the presence of strict cruelty, so that they are not hastened by impetuous fancies, but adhere to the meaning, humbly from their hearts. Therefore, in this way, the mind, which is accustomed to offer itself more in abundance, while in temptation, experiences hope and despair; therefore, it was rightly said: Do not prolong the night, for people must go to them. As if it were clearly said: Dispel immediately the darkness of grief when you are in temptation, so that you, who thought highly of yourself in times of calm, also overcome yourself in trouble, in the darkness of your thoughts. This is what Elihu would have rightfully said, if, however, he had known to whom he was saying this. For all these sayings are the less suitable for blessed Job, the more deeply they are known to him. But, because, as we have often said, arrogant people stoop even to insulting words of reproach, as long as they allow themselves to teach those whom they should not teach, it follows: Verse 21. Beware, You do not reduce iniquity, for you began to follow it after the disaster (Job.36:21) 2405. 85. He follows lawlessness after misfortune - he who, after he has endured all disasters for the sake of his correction, lights himself, in his luminous heart, with the torches of impatience. What Elihu believed, what blessed Job did when he heard him speak bold words in the midst of adversity; not knowing, namely, that everything that Job said, he said not because of the sin of impatience, but by the power of truth, which did not differ, even in justification, from the sayings of the inner Judge. But we must carefully consider that when he said: You do not reduce lawlessness, he immediately added about this very lawlessness: for you began to follow it after the misfortune. 86. Then what is it when, while he forbids him to renounce it, he immediately accuses him of it, as if he had already renounced it; Is it not that arrogant people want to be judges rather than consolers? Why then do they attack with harsh sentences those vices that they suspect have arisen in the heart. And, before the guilt of the accused is established, severe verbal accusations are made, and the man is struck by their verdict before any evidence of his guilt arises. 87. Although even righteous people usually resist by reproof evil and secret thoughts, but when any previous deeds make these thoughts obvious, they often eradicate from the hearts of their listeners with the hand of reproof those sins that they themselves do not show. But then they realize that they are already descended from others who preceded them. For, just as physical doctors discern that some diseases have already arisen, but others are treated so that they do not arise; so holy teachers sometimes heal wounds that they have discovered, and sometimes heal the minds of people who are not wounded. Those whom we must carefully examine generally rebuke certain vices with severity, just as they oppose doubtful thoughts, even with calmness. Anything beyond doubt they punish with blows; and they consider everything that is in doubt with caution. But, due to the fact that arrogant people do not know this rule of distinction, therefore they injure known and unknown, definite and indefinite vices alike with the streams of their judgments. Therefore, Elihu said: Beware, You do not reduce iniquity, for you began to follow it after the tribulation. But since the remarks that follow suggest still more accusations, we close this book so as not to continue it too immoderately. One must say to God: I have suffered, I will sin no more. And what I do not know, teach me; and if I have committed iniquity, I will do no more. Is it according to your reasoning that He should repay? And as you reject, you should choose, not me; say what you know. And now here is my Witness in heaven, and my Protector in the highest! So each of us will give an account to God for himself. Wise men will say to me, and a wise man who listens to me: Job does not speak wisely, and his words do not make sense. I would like Job to be fully tested, according to his answers, characteristic of wicked people. And he said to me: Son of man! dig through the wall; and I dug through the wall, and there was some kind of door. And he said to me: Come in and see the disgusting abominations that they are doing here. And I entered, and I saw, and behold, all kinds of images of creeping things and unclean animals, and all kinds of idols of the house of Israel, written on the walls all around. ...evil lust and covetousness, which is idolatry. And you, son of man, take yourself a brick and lay it before you, and inscribe on it the city of Jerusalem; and set up a siege against it, and make a fortification against it, and build a rampart around it, and set up a camp against it, and place battering machines all around against it; and take yourself an iron plank, and set it up like an iron wall between you and the city, and turn your face towards it, and it will be under siege, and you will besiege it. This will be a sign to the house of Israel. Who is exhausted, with whom would I not be exhausted? Who is tempted, for whom would I not be inflamed? But if you admonished the wicked, and he did not turn from his iniquity and from his lawless way, then he will die in his iniquity, and you saved your soul. Otherwise, he will add apostasy to his sin, will applaud among us, and will speak even more against God. And Elihu continued and said. Do you think it was fair that you said: I am more right than God? Then the righteous could compete with Him, and I would forever receive freedom from my Judge. And the Lord said to Satan: Have you paid attention to my servant Job? for there is no one like him on earth: a blameless, just, God-fearing man who shuns evil, and is still firm in his integrity; and you stirred Me up against him in order to destroy him innocently. From Him you also are in Christ Jesus, who became to us wisdom from God, righteousness, sanctification, and redemption. You said: what good is it to me? and what profit would I have before even if I sinned? I will answer you and your friends with you. look up to the sky and see; look at the clouds, they are higher than you. If you sin, what are you doing to Him? and if your crimes increase, what do you do to Him? If you are righteous, what do you give Him? or what does He receive from your hand? Your wickedness is toward a man like you, and your righteousness toward the son of man. For His invisible things, His eternal power and Godhead, have been visible from the creation of the world through the consideration of creatures, so that they are irresponsible. for from the greatness of the beauty of creatures the Author of their existence is comparatively known. for she herself goes around and looks for those worthy of her, and appears to them favorably on the paths, and meets them at every thought. And the children of Israel said to them, Oh that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots, when we ate our fill of bread! for you brought us out into this wilderness to starve this whole assembly. From the multitude of oppressors the oppressed groan, and from the hand of the mighty they cry out. He makes my feet like the feet of a deer, and sets me on my high places. With You I defeat the army, with my God I climb the wall. In trouble you called on Me, and I delivered you; out of the midst of the thunder I heard you; by the waters of Meribah I tested you. But no one says: where is God, my Creator, Who gives songs in the night. be comforted by hope; be patient in sorrow and constant in prayer. You are my covering: You protect me from sorrow, you surround me with the joys of deliverance (Ps. 31:7) And He unfolded it before me, and behold, the scroll was written inside and outside, and it was written on it: “weeping, and groaning, and grief.” I have spoken these things to you, so that in Me you may have peace. In the world you will have tribulation; but take heart: I have overcome the world. Who teaches us more than the beasts of the earth, and admonishes us more than the birds of the air? “Do not be like a horse, like a foolish mule, whose jaws must be bridled with a bridle and bit so that they obey you.” Do not seek what is too difficult for you, and do not try what is beyond your strength. Therefore, put to death your members on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, Take heed, brothers, lest anyone lead you astray through philosophy and empty deception, according to human tradition, according to the elements of the world, and not according to Christ. A man who is honorable and foolish is like animals that perish. But how, having come to know God, they did not glorify Him as God and did not give thanks, but became futile in their thinking, and their foolish hearts were darkened. then God gave them over in the lusts of their hearts to uncleanness, so that they defiled their own bodies. Their deeds do not allow them to turn to their God, for the spirit of fornication is within them, and they have not known the Lord. And the pride of Israel is humiliated in their eyes. And the eyes of both of them were opened, and they knew that they were naked, and they sewed together fig leaves and made aprons for themselves. and as he sowed, some fell by the wayside, and birds came and devoured them. For many, about whom I have often told you, and now even speak with tears, act as enemies of the cross of Christ. Their end is destruction, their god is their womb, and their glory is in shame, they think about earthly things. Our residence is in heaven, from where we await the Savior, our Lord Jesus Christ, Do you not know that we will judge angels, much less the deeds of this life? There they cry out, and He does not answer them, because of the pride of evil people. The sons of Your servants will live, and their seed will be established before You. draw near to my soul, deliver it; for the sake of my enemies save me. Everyone sees that the wise die, just as the ignorant and senseless perish and leave their property to others. Therefore I have left them to the stubbornness of their hearts, let them walk according to their own thoughts. Their houses are safe from fear, and there is no rod of God upon them. And the army was delivered up along with the daily sacrifice for wickedness, and he, casting the truth to the ground, acted and succeeded. and with his intelligence and deceit will prosper in his hand, and he will be exalted in his heart, and in the midst of the world he will destroy many, and he will rise up against the Lord of lords, but he will be crushed - not by hand. ...and the carelessness of fools will destroy them. But it is not true that God does not hear and the Almighty does not look at this. My God! I cry during the day, and You do not listen to me, at night, and there is no peace for me. I couldn't find the corresponding quote. Although you said that you do not see Him, the judgment is before Him, and wait for it. But now, because His anger did not visit him and he did not recognize it in all its severity. For the Lord punishes whomever he loves; he beats every son whom he receives. Those whom I love, I rebuke and punish. So be zealous and repent. For it is time for judgment to begin at the house of God; But if it begins with us first, what will be the end of those who do not obey the Gospel of God? And if the righteous are barely saved, then where will the wicked and sinful appear? and said, Cursed be Canaan; He will be a servant of servants to his brothers. Job opened his mouth frivolously and wastes his words recklessly. And Elihu continued and said, Wait for me a little, and I will show you that I have more to say for God. wait for me a little, and I will show you that I have more to say for God. I will begin my reasoning from afar and render justice to my Creator. because my words are definitely not a lie: before you is perfect in knowledge. Our lips are open to you, Corinthians, our hearts are enlarged. All the glory of the King's daughter is within; her clothes are embroidered with gold. The wise, together with their lamps, took oil in their vessels. For this praise of ours is evidence of our conscience that in simplicity and godly sincerity, not by carnal wisdom, but by the grace of God, we lived in the world, especially among you. ... but knowledge puffs up, but love edifies. Behold, God is powerful and does not despise the strong in heart. But a married man worries about worldly things, how to please his wife. There is a difference between a married woman and a girl. I say this for your own benefit, not in order to put bonds on you, but so that you serve the Lord decently and unceasingly without distraction. looks at everything lofty with courage; he is the king over all the sons of pride. There is a race - oh, how arrogant are his eyes, and how raised are his eyelashes! And Samuel said, Were you not little in your own eyes when you became the head of the tribes of Israel, and the Lord anointed you king over Israel? Woe to those who are wise in their own eyes and understanding in themselves! Be of the same mind among yourselves; do not be arrogant, but follow the humble; don't dream about yourself. Peter raised him up, saying: Arise; I'm also a human being. A certain man, named Ananias, with his wife Sapphira, having sold their property, withheld from the price, with the knowledge of his wife, and brought some of it and laid it at the feet of the Apostles. But Peter said: Ananias! Why did you allow Satan to put into your heart the idea of ​​lying to the Holy Spirit and hiding from the price of the land? What you owned was not yours, and what was acquired by sale was not in your power? Why have you put this in your heart? You lied not to men, but to God. Hearing these words, Ananias fell lifeless; and great fear seized all who heard it. And getting up, the young men prepared him for burial and, carrying him out, buried him. About three hours after this, his wife also came, not knowing what had happened. Peter asked her: tell me, how much did you sell the land for? She said: yes, for that much. But Peter said to her: Why did you agree to tempt the Spirit of the Lord? Behold, those who buried your husband are entering the door; and they will carry you out. Suddenly she fell at his feet and gave up the ghost. And the young men entered and found her dead, and carried her out and buried her next to her husband. And great fear seized the whole church and all who heard it. not because we take power over your faith; but we make you happy: for by faith you are strong. For we do not preach ourselves, but Christ Jesus the Lord; and we are your servants for Jesus. What do you want? shall I come to you with a rod, or with love and a spirit of meekness? God! My heart was not lifted up and my eyes were not lifted up, and I did not enter into what is great and beyond my reach. He does not support the wicked and gives honor to the oppressed. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. For I was hungry, and you gave Me no food; I was thirsty, and you gave Me no drink; I was a stranger, and they did not accept Me; I was naked, and they did not clothe Me; sick and in prison, and they did not visit Me. Then He will also say to those on the left hand: Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels. Therefore the wicked will not stand in judgment, nor sinners in the assembly of the righteous. He who believes in Him is not condemned, but he who does not believe is already condemned, because he has not believed in the name of the Only Begotten Son of God. Those who, not having the law, sinned, are outside the law and will perish; and those who have sinned under the law will be condemned by the law. For I was hungry, and you gave Me food; I was thirsty and you gave Me something to drink; I was a stranger and you accepted Me; I was naked and you clothed Me; I was sick and you visited Me; I was in prison, and you came to Me. Then the King will say to those on His right hand: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Jesus said to them, “Truly I say to you, that you who have followed Me, in the rebirth, when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. The Lord enters into judgment with the elders of His people and with the princes thereof: you have laid waste the vineyard; the spoils of the poor are in your homes. Jesus said to him: if you want to be perfect, go, sell what you have and give to the poor; and you will have treasure in heaven; and come and follow Me. So the Lord commanded those who preach the Gospel to live from the gospel. But I didn't use anything like that. And I didn’t write this so that it would be like that for me. For it is better for me to die than for anyone to destroy my praise. He does not turn His eyes away from the righteous, but He places them on the throne forever with kings, and they are exalted. For judgment will return to righteousness, and all the upright in heart will follow it. For He made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of God. To him who overcomes I will give to sit with Me on My throne, just as I also overcame and sat with My Father on His throne. ...do not touch Me, for I have not yet ascended to My Father; But go to My brothers and say to them: I ascend to My Father and your Father, and to My God and your God. But if they are bound in chains and kept in bonds of affliction, then He points out to them their deeds and their iniquities, because they have multiplied, I am drawn to both: I have a desire to be resolved and to be with Christ, because this is incomparably better. and he has enlightened the eyes of your heart, that you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints. me, who was formerly a blasphemer and a persecutor and an offender, but was shown mercy because I acted this way out of ignorance, in unbelief. and opens their ear for admonition and tells them to leave behind wickedness. Do not be like a horse, like a foolish mule, whose jaws must be bridled with a bridle and bit so that they obey you. If they listen and serve Him, they will spend their days in prosperity and their years in joy; if they do not listen, they will perish from an arrow and die in foolishness. Oh my God! Are not Your eyes turned to the truth? You hit them and they feel no pain; You destroy them, but they do not want to accept admonition; They have made their faces stronger than stone, they do not want to turn. We healed Babylon, but it was not healed; leave him, and let us each go to his own land, because the judgment about him has reached to heaven and risen to the clouds. I fan them beyond the gates of the earth; I deprive them of their children, I destroy My people; but they do not return from their ways. But hypocrites harbor anger in their hearts and do not cry out to Him when He puts them in bonds. Woe to you, scribes and Pharisees, hypocrites, for you are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and all uncleanness; So, on the outside, you seem righteous to people, but inside you are filled with hypocrisy and lawlessness. Remember this and show yourselves men; take this, apostates, to heart. therefore their soul dies in youth and their life is with fornicators. The smelter is for silver, and the crucible is for gold, but the Lord tests the hearts. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven. For people will be lovers of themselves, lovers of money, proud, arrogant, slanderers, disobedient to parents, ungrateful, unholy, unfriendly. He saves the poor from his misfortune and opens his ear in oppression. Because the stubbornness of the ignorant will kill them, and the carelessness of fools will destroy them. And He would lead you out of the cramped space into a spacious place where there is no cramping, and what is set on your table would be filled with fat. let not the rush of the waters carry me away, let not the abyss swallow me up, let not the abyss of its mouth close over me. They threw my life into a pit and threw stones at me. I will rejoice and be glad about Your mercy, because You looked upon my misfortune, recognized the sorrow of my soul and did not deliver me into the hands of the enemy; set my feet in a spacious place. Therefore, the underworld expanded and opened its mouth without measure: and their glory and their wealth, and their noise and everything that makes them happy, will descend there. With the coming of the wicked comes contempt, and with disgrace comes reproach. And I will look upon Your face in righteousness; Having awakened, I will be satisfied with Your image (Ps. 16:15). Maybe this quote My soul thirsts for the mighty, living God: when will I come and appear before the face of God! but you are filled with the judgments of the wicked: judgment and condemnation are close. May the wrath of God not strike you with punishment! A large ransom will not save you. Will He give what value to your wealth? No, not gold and no treasure. Do not desire the night when nations are destroyed in their place. Beware, do not give in to wickedness, which you preferred to suffering. Therefore, I will give Him a portion among the great, and He will share the spoils with the strong, because He gave His soul to death and was counted among the evildoers, while He bore the sin of many and became an intercessor for the criminals. And the word of Scripture was fulfilled: he was numbered among the evildoers. (Mark 15:28), But He took upon Himself our infirmities and bore our sicknesses; and we thought that He was smitten, punished and humiliated by God. (Isa.53:4) Will He give what value to your wealth? No, no gold and no treasure.? Instead of Your fathers, Your sons will be; You will make them princes throughout the whole earth. Do not desire the night when nations are destroyed in their place. Beware, do not incline towards wickedness, which you preferred to suffering.? May the wrath of God not strike you with punishment! A large ransom will not save you. I asked one thing from the Lord, this only I seek, that I might abide in the house of the Lord all the days of my life, to contemplate the beauty of the Lord and to visit His (holy) church. Brethren, I do not consider myself to have attained; but only, forgetting what lies behind and reaching forward to what lies ahead, I press toward the goal for the honor of the upward call of God in Christ Jesus. Will He give what value to your wealth? No, not gold and no treasure. my mercy and my hedge, my refuge and my Savior, my shield, and I trust in Him; He makes my people subject to me. Beware, do not give in to wickedness, which you preferred to suffering.