Книга 1 [глава 1, стихи 1–5]

The first book explains the historical, then the allegorical, and finally the moral meaning of the first chapter of the book of Job. Verse 1. There was a man in the land of Uz, his name was Job. 1. He was called good among the evil, which is a great honor. It is said that this holy man resided there to demonstrate the importance of his virtue. Who does not know that Uz is the land of the pagans? Paganism, entangled in many vices, appeared after people rejected their Creator. Therefore, he may be mentioned by those living there, so that he may be praised for being good among the evil. For it is not as worthy of high praise to be good among the righteous as to be good among the wicked. Just as it is the gravest crime among the good not to be good, so it is the greatest merit to appear good even among the evil. Therefore, Job himself testifies to himself, saying: “I have become a brother to serpents and a friend to ostriches” (Job 30:29). That is why Peter honored Lot with great praise for his righteous life among corrupt people, saying: “God delivered righteous Lot, who was tired of being treated among violently corrupt people, for this righteous man, living among them, was daily tormented in his righteous soul, seeing and hearing lawless deeds” (2 Pet. 2:7-8). He, of course, might not have suffered if he had not seen and heard these nasty deeds of his neighbors. But nevertheless, he is called righteous by both hearing and sight, because the vicious life should not have delighted the hearing and sight of the righteous, but wounded them. That is why Paul says this to his disciples: “That you may be pure, children of God without blemish in the midst of a crooked and perverse generation, in which you shine as lights in the world” (Phil. 2:15). That is why the angel of the Pergamon Church was told: “I know your works, and that you live where the throne of Satan is, and that you keep My Name and have not renounced my faith” (Rev. 2:13). Therefore, the Holy Church in the Song of Love is so praised by the voice of the Bridegroom: “As a lily among thorns, so is my beloved among maidens” (Song. 2:2). This means that blessed Job, according to the just expression of the Bridegroom, living in the above-mentioned pagan country among the wicked, appeared as a lily among thorns. To which is correctly added: Verse 1. Innocent and fair. 2. Job's integrity and justice. Both are necessary and important. For some are so simple that they neglect what is just. They abandon the integrity of true simplicity because they do not strive for the virtue of justice. For since they do not know how to be prudent through justice, they can in no way remain innocent through simplicity. So Paul exhorted his disciples, saying: “I desire that you be wise in good and simple in evil” (Rom. 16:19). Similarly, in another place it is said: “Do not be children in mind: be infants to evil” (1 Cor. 14:20). Also, Truth Itself says to its disciples: “Be wise as serpents and simple as doves” (Matthew 10:16). Instruction necessarily combines both one and the other: the cunning of the serpent, which makes wise the dove’s simplicity, and the simplicity of the dove, which moderates the serpent’s cunning. Likewise, the Holy Spirit, in His appearance to people, was revealed not only in the form of a dove, but was also like fire (Matthew 3:11,16). The image of a dove, of course, implies simplicity, and the image of fire implies jealousy. So, He appeared as a dove and as fire, because all those filled with Him are so subdued by the meekness of simplicity that they are kindled against the iniquities of sinners with the zeal of justice. What follows: Verse 1. He feared God and shunned evil. 3. What does it mean to fear God? Good mixed with evil is rejected. Fearing God means that every good deed that needs to be done should not be left without due attention. Solomon also spoke about this: “Whoever honors God neglects nothing” (Eccl. 7:19). But many, although they do something good, still stumble, albeit very rarely, with some sins, as a result of which Job is rightly called one who fears God and shuns evil. For it is said: “Turn away from evil and do good” (Ps. 36:27). God does not accept good deeds, which in His eyes have been defiled by an admixture of evil. For the wise Solomon said: “Whoever sins in one thing will lose many good things” (Eccl. 9:18). And James testifies to this, saying: “If anyone keeps the whole Law and yet sins in one point, he is guilty of all” (James 2:10). Paul writes about the same thing: “A little leaven leavens the whole lump” (Cor. 5:6). So, blessed is Job, since it is indicated how pure he was in goodness, and it is skillfully shown how alien he was to evil. 4. Why are Job's virtues described at the very beginning of the story? As is the custom of those who describe the competitions taking place in the palaestra, the members of the body of the wrestlers are first described: how wide and powerful the chest is, how healthy, full and strong the shoulders are, how full the belly is, which can withstand great tension and does not lose strength when relaxed. Thus, just as the parts of the body and tools used in the competition are described, and only then the competition itself, so Job’s character is depicted above all else. And since our fighter had to compete with the devil, the writer of Sacred History, as if before the spectacle of a battle, describes the parts (membra) of the soul of Job, listing his spiritual virtues and saying: “That man was blameless, just and fearing God and shunned evil,” so that, with the knowledge of the powerful state of the parts of the body, already because of the strength of this state itself, a quick victory would be anticipated. What follows: Verse 2. And seven sons and three daughters were born to him. 5. The multitude of children did not prompt him to covetousness, although very often the abundance of descendants prompts the hearts of parents to covetousness. For the greater the number of heirs, the greater the desire to collect an inheritance. Consequently, the mind of blessed Job was so holy that he was called righteous, although he appeared to be the father of many children. At the beginning of the book it is said that he was always zealous in making sacrifices to God, and later he himself mentions his readiness to do good. Let's imagine what kind of firmness he showed, who even so many heirs did not bend to the greed that accompanies everything related to inheritance. What follows: Verse 3. He had seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred donkeys, and a great many servants. 6. Job owns significant wealth, but is not attached to it. We know that great losses expose the mind to great suffering. What a great multitude of virtues Job showed! For, having enormous wealth, he subsequently lost everything without regret. Indeed, the loss of property is not accompanied by worries and pain only when there is no love and passion for it. While (in the beginning) the property is described as very great, afterwards its loss is patiently endured and appears to be very insignificant. Job loses everything without a shadow of regret, since he had no love for wealth. It should be noted that the treasures of the soul are described first, and only then the strength of the body, because usually the abundance of earthly goods distracts the mind from the fear of God and makes us think about the opposite. For when he is overwhelmed by many sorrows, then he, being strong, defends himself and tries to resist in the inner. This is what the Truth itself testifies to in the parable of the sower, saying: “What is sown among thorns is the one who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and it becomes unfruitful” (Matthew 13:22). So blessed Job possessed much, and later, having lost much, he again appeared ready for a new sacrifice to God. 7. In his heart he neglected (the blessings of the world). Let us think how pious this glorious man was, who was so devoted to sincere obedience to God. The virtue that commanded one to leave everything had not yet dawned, but so blessed Job guarded the power of this commandment with his heart, so that he abandoned his property with his mind, since he managed it without any pleasure. Verse 3. And this man was more famous than all the sons of the East. 8. Job had extraordinary wealth. And who doesn’t know that the men of the East are very rich? This means that Job is called famous because he was richer (than them). Verse 4. His sons met together, holding feasts each in his own house on his own day, and they sent and invited their three sisters to eat and drink with them. 9 . The property divided between the sons did not divide their hearts. Usually, quarrels often occur between brothers over large inheritances. One cannot help but praise his father’s amazingly wise upbringing! And the father is called rich, and the children establish unity among themselves. And although the property should have been divided among them, love, which could not be divided, filled the hearts of all. Verse 5. When the circle of feast days was completed, Job sent for them and sanctified them, rising early in the morning and offering burnt offerings according to the number of them all. 10. Almost no feasts are complete without sin due to voluptuousness and talkativeness. When it is said: “He sent for them and sanctified them,” it clearly shows that he was strict with the children at home, and was worried in their absence. What we need to understand has a rather subtle meaning. So, after the days of feasting, purification was accomplished through burnt offerings offered separately for each. The holy man, of course, cleansed the children, since feasts are hardly ever done without guilt. Job knew that the delight of feasts is washed away by these purifying offerings, and everything that in the sons themselves has defiled the feasters themselves is cleansed by the father by making a sacrifice. Obviously, there are sins that either can hardly be separated from feasts, or cannot in any way be separated from them, because almost always an abundance of food is accompanied by lust (and addiction). And so, while the body is basking in peace and pleasure, the heart is weakened through empty joy. About which the Scripture says: “And the people sat down to eat and drink, and then stood up to play” (Ex. 32:6). 11. Usually, feasts are also accompanied by talkativeness, since as the womb is filled, the tongue gets out of control. Therefore, the rich man thirsting for water in Hell is correctly described, asking: “Father Abraham! Have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame” (Luke 16:24). At the beginning the rich man is magnificently described as feasting every day, and then through language it is shown that he thirsts for water. As we have already said, the abundance of food is usually accompanied by talkativeness, and Truth indicates guilt with punishment when it beautifully describes the one who feasts all the days, and showed that in the tongue the rich man experiences greater heat. The masters tune the tuning of the strings with extraordinary skill so that when one of the strings is touched, the second, located among many others and tuned in the same way as the first, trembles for a long time, emitting the same sound, while the rest are silent. And the Holy Scripture usually speaks about both virtues and vices, for at the time when It goes deeper into one in words, then the other through silence (also) becomes clear. Nothing is said against the rich man in connection with his verbosity, but when it is said that the punishment is in the tongue, it is indicated that his guilt during the feast was heavier than others. 12. Job honors the mystery of the resurrection by sacrificing on the eighth day. While it is truly written that the seven brothers spent days one after another at feasts, and after the feasting days Job makes seven sacrifices. So, this story clearly shows that by making sacrifices on the eighth day, he honored the mystery of the resurrection. Now the eighth day is called the day of the Lord. This is the third day since the death of the Redeemer, but in the order of its position it is the eighth, and also the first in the weekly circle. And since when counting backwards it follows seven times, it is correctly called the eighth. Consequently, since it is said that on the eighth day seven sacrifices were offered, then for the hope of the resurrection the Lord prepared all seven gifts of the Holy Spirit. Likewise, the psalms describe the eighth day, on which the joy of the resurrection is proclaimed to people. The sons were well raised by blessed Job in good teaching, so that they did not sin either at feasts or in word, about which it is clearly written: Verse 5. For he said: Have not my sons sinned greatly and have not blasphemed God in their hearts? 13. It is not appropriate to judge the heart of another arbitrarily. Regarding the leaders of the faithful who do not know what their affairs are. Job taught his children to be perfect in both word and deed; he worried about them based on the gadfly of (their) way of thinking alone. Therefore, truly we should not arbitrarily judge the hearts of others. It is impossible not to agree with the words of this holy man, who did not say: because they blasphemed in their hearts, but perhaps they greatly blasphemed God in their hearts. Paul speaks well about this: “Do not judge anything before the time, until the Lord comes, who will bring to light the things hidden in darkness and make known the counsels of the heart” (1 Cor. 4:5). Every person who deviates from justice in his thoughts sins through darkness (of reason). Consequently, we should be so much less bold in judging the hearts of others, as far as we know them, because with our glance we cannot enlighten the darkness of other people's thoughts. But it is certainly necessary to understand how the father was able to correct the affairs of the children and with what care he sought to cleanse their hearts. What will the leaders of the faithful, who do not even know the obvious deeds of their disciples, say to this? What do they think in their own defense when, amidst their sins, they do not care about (correcting) the shortcomings of their activities? So that the constancy of Job’s holy deeds may truly be revealed, it is further added: Verse 5. This is what Job did on all such days. It is written: “He who endures to the end will be saved” (Matthew 10:22). Sacrifice is a pious act, and in its daily performance constancy in virtue is revealed. Here is a brief history that was necessary to address. Now the order of presentation (the author) leaves, so that we, laying the beginning of the allegory, discover what is hidden (in it). Verse 1. There was a man in the land of Uz named Job. 15. Christ is depicted in the name of Job. We believe that these words have been realized in history, but let us see how their meaning is revealed through allegory. And in fact, Job, as we said, is translated as suffering, and Uts is translated as the giver of good advice. Consequently, who else can blessed Job represent with his name, if not the One about whom the prophet said: “He took upon himself our infirmities? "(Is.53:4) He dwelt in the land of Uz, (where) and had influence over the hearts of the people as an adviser. So Paul preached Christ, the anointed one of the powers of God and the wisdom of God (1 Cop. 1:24). And Wisdom Herself speaks through the mouth of Solomon: “I, Wisdom, dwell in prudence and am in the midst of sensible knowledge” (Prov. 8:12). Consequently, Job dwells in the land of Uz, since Wisdom, who endured suffering for us, made hearts devoted to a prudent life her home. Verse 1. And this man was blameless and just. 16. Job achieved integrity and justice. Justice is seen in righteousness, and meekness is seen in integrity. Usually, when we strive for the justice of justice, we abandon meekness, and vice versa, when we long to remain meek, we deviate from the justice of justice. But the truly incarnate Lord remained blameless and just, since in meekness He did not abandon the severity of justice, and, again, in the severity of justice He did not abandon the virtue of meekness. Therefore, the Savior to those who, having attacked a woman taken in adultery, and wanted Him to sin either with cruelty or injustice, answered regarding both: “He who is without sin among you will be the first to throw a stone at her” (John 8:7). Let him who is without sin among you show the gentleness of meekness, show the zeal of justice, and then be the first to throw a stone at her. The prophet also says about this: “Hurry, come favorably and reign for the sake of truth and meekness and righteousness” (Ps. 40:5). Undoubtedly, while striving for the truth, He preserved meekness and justice, so as not to lose zeal for justice for the sake of the importance of meekness, and, conversely, not to lose the steadfastness of meekness for the sake of zeal for justice. What follows: Verse 1. One who honors God and shuns evil. 17. How does He honor God? The following is written about him: “And the spirit of the fear of the Lord will fill him” (Is. 11:13). Indeed, the incarnate Lord revealed in Himself everything that He Himself arranged in us, in order to show by example what was taught in instruction. Therefore, according to human nature, our Redeemer feared God. To redeem a proud man, He took a humble mind for him. (The truth) of this is well confirmed by the fact that Job is called fleeing from evil. The Savior, of course, Himself fled from evil. He did not reject what is done (by people) out of necessity, but despised what was invented by man, since He left this old way of life, which He found when born on Earth, and the new one, which He brought with Him, imprinted in pliable morals. 18. The septenary number is perfect. What can be revealed in the number seven, if only not the fullness of perfection? Speaking about the septenary number, we could remain silent about the reasoning of the human mind, according to which it turns out to be perfect because it consists of the beginning of an even and the beginning of an odd; from the beginning of the divisible and the beginning of the indivisible. But we know for sure that the Holy Scriptures taught us to understand the septenary number as a perfect number (Gen. 2:3). The Scripture also says that on the seventh day the Lord rested from His work. It is also indicated here that the seventh day was given to people for rest, that is, for the Sabbath. There (it is mentioned) the year of jubilee, in which complete rest is declared, consists of seven weeks, and ends with the added unit of our unity. 19. The sons of Job depict the apostles. So, seven sons were born to him. Just think, from what had to be foreshadowed, they courageously prefigured the apostles. By fulfilling the requirements of perfection, they will achieve something like a more perfect strength in their way of life. Thus, the twelve elect are to be perfectly filled with the seven gifts of the Holy Spirit. Of course, from seven the number increases to twelve. This means that seven, increasing in its parts, tends to twelve. So, either four is produced by three, or three by four, just as seven is made by twelve. Therefore, the holy apostles, since they are sent to preach the Holy Trinity in the four corners of the world, are twelve chosen, so that they, likewise in number, may demonstrate the perfection that they preached in life and word. 20. The daughters symbolize the common people and the three orders of the faithful. Three daughters were also born. By daughters we mean the weakest simple people, who, although they do not remain in perfect deeds and do not possess the virtue of strength, still adhere to the faith in the Holy Trinity. Therefore, in the order of the seven sons and three daughters mentioned, the multitude of followers (of Christ) are actually depicted. By three more daughters we understand three orders of believers. After sons, daughters are spoken of, because after the apostles, who have amazing power, there are three other ministries in the life of the Church, namely: shepherds, abstinent people, and married people. And the prophet Ezekiel announced (to us) what he had heard about three saving men, namely: Noah, Daniel and Job (Ezek. 14). For what did Noah, who ruled the ark during the flood, represent, if not the rulers directing the way of life of the people and governing the Holy Church in the midst of a storm of temptation? What is meant by the name of Daniel, whose amazing wisdom is known to everyone, if not the life of the temperate, who rejected everything that is in this world, rising in noble spirit above the despised Babylon? And through Job, what was revealed if not the life of good spouses who, having care about worldly things, do good, thereby making their way to the Heavenly Fatherland through earthly deeds? Thus, after the rank of holy apostles there are three others, just as three daughters are mentioned immediately after the sons. What follows: Verse 3. He had property: seven thousand sheep and three thousand camels. 21. The sheep are the innocent (people), and the camels are the vicious and feigned pagans and Samaritans. Faithful followers are collected from different places, since daughters are first mentioned among others, and then the names of these animals are added separately. For what do seven thousand sheep indicate if not the perfect innocence of those who have come to perfect grace from the pastures of the law? And by three thousand camels are not meant the pagans entangled in vices who have come to the fullness of faith? Sometimes in the Holy Scriptures the camel means the Lord Himself, and sometimes the pagan people. The Lord is called a camel, just as the Jews who oppose Him are called strainers of a gnat and swallowers of a camel (Matthew 23:24). The mosquito, buzzing, inflicts a wound, and the camel voluntarily bends down to take on the load. Therefore, the Jews strain out the mosquito, because they will demand the release of the criminal robber; and the camel is swallowed up, because they tried to kill the One who voluntarily came to take upon Himself the burden of our mortality. Also, often, a camel is understood as a pagan people. Rebekah was brought to Isaac on the back of a camel, just as the Church, rushing to Christ from paganism, was found in an old, confused and vicious life. Just as Rebekah, having seen Isaac, dismounts from the camel, so the pagan people, having come to know the Lord, leave their vices and, instead of the height of pride, rush to the depths of humility. She covers herself with clothes, as she is embarrassed by the sight of the life she has lived. Therefore, through the apostle the following is said to these nations: “What fruit did you then have in those deeds of which you yourself are now ashamed? "(Rom.6:21). So, since by sheep we understand the Jews who came from the pastures of the Law to faith, nothing contradicts the fact that by camels we see pagans burdened with serving idols and vicious morals. They invented gods for themselves in order to worship them, just as if someone on his backbone increased the load he carried. 22. You can also use camels, since they are herd animals, to understand the life of the Samaritans. Although camels chew cud, they still have cloven hooves. And the Samaritans are like those who chew the cud, because they accept the words from part of the Law, but they are equally like animals with uncloven hoofs, because they reject it depending on the part. They endure a heavy burden on the back of their souls, and therefore everything they do they do without hope of eternal life. The Samaritans have no hope of resurrection. And what could be heavier and more burdensome than longing for the (irrevocably) passing centuries, without saving hope in the joy of relief and reward for the soul? Therefore, the Lord who appeared in the flesh filled the Jewish people with the grace of perfection and, showing amazing miracles, led some Samaritans to the knowledge of the true faith. Here it is rightly said that the shadow represents the truth, for he possessed both seven thousand sheep and three thousand camels. What follows: Verse 3. Five hundred pairs of oxen and five hundred donkeys. 23. What do the names ox and donkey mean? As mentioned above, the number fifty, which is made up of seven sevens and the added one, denotes peace, and ten represents the sum of perfections. Therefore, the perfection of those who truly believe in God increases, just as fifty times ten becomes five hundred. In Scripture, the word ox often denotes the stupidity of the weak-minded, and sometimes the life of the industrious. Through Solomon it is clearly stated that oxen symbolize the folly of fools: “Immediately he went after her, as an ox goes to the slaughter” (Proverbs 7:22). On the other hand, the ox is understood to mean the life of the industrious, as evidenced by the injunction of the Law given through Moses: “You shall not muzzle the ox while he is threshing” (Deut. 25:4). It is also said: “The worker is worthy of his food” (Luke 10:7). By donkeys they usually understand either the laziness of the stupid, or the disobedience of the daring, or the simplicity of the pagans. The laziness of the foolish is implied by the name of the donkey, since through Moses it is said: “Do not plow with the ox and the donkey together” (Deut. 22:10). It is as if he said in an injunction: do not unite the foolish with the wise, because some of them will not be able to carry out the work and can only resist. So, the donkey depicts excessive fatness and self-will, about which the prophet, testifying, says: “Whoever has one, that is the donkey’s” (Ezek. 23:20). The simplicity of the pagans is also expressed by the donkey name. Therefore, the Lord entered Jerusalem, sitting on a young donkey (Matthew 21:5). What does it mean to enter Jerusalem riding on a donkey? This means to attract the simple heart of the pagans, possessing it with authority; lead him to an understanding of the world, guiding him and protecting him. One reliable evidence that the Jews are shown through oxen, and the pagan people through donkeys, is what was once said by the prophet: “An ox knows its owner, and a donkey its master’s manger” (Is. 1:3). For who can the ox symbolize, if not the Jewish people, whose back yoke of the Law (Christ) removed? And to whom does the donkey point, if not to the pagans, whom the seducer, wanting to subjugate through sin, acquires, like unreasonable animals, opposing all reason? Consequently, (it is said that) the ox knows its owner, and the donkey its master's manger, since the Jewish people recognize God, Whom, although they revered, they did not know; and the Gentiles receive the food of the law, such as they did not have before. Consequently, what was said above about the names of sheep and camels is revealed below in the names of oxen and donkeys. 24. The yoke of oxen indicates the preachers of the exact Jewish Law. Truly, Judea had oxen before the coming of the Redeemer, therefore, to preach, she sends workers to whom, in the voice of the Truth Itself, it is said: “Woe to you, hypocrites, because you go around sea and land to convert even one, and when this happens, you make him a son of hell twice as bad as you” (Matthew 23:15). Judea placed the heavy yoke of the Law on them, since they carried a load entrusted to them, alien to Scripture. They are told in the voice of Truth: “Come to Me, all you who labor and are heavy laden, and I will give you rest; take My yoke upon you and learn from Me, for I am meek and lowly in heart” (Matthew 23:15). In the Gospel, peace is foreshadowed for those who work well. And it is true that five hundred pairs of oxen are now mentioned, for what do those who submit their necks to the power of the Redeemer strive for if not for peace? Therefore, five hundred donkeys are also mentioned, because the called pagan peoples, wanting to achieve peace, willingly accept the entire weight of the (load) handed over to them. The fact that the pagan people longed for peace, and Jacob, speaking to his sons, tried to indicate with his voice, prophesying and saying: “Isachar is a strong donkey, lying between the streams of water. And he saw that the rest was good, and that the earth was pleasant, and he bowed down his arms to bear his burden” (Gen. 49:14,15). To lie between streams of water means to rest, waiting for the end of the world, and not to desire anything in the middle, but to desire something distant. And the strong ass sees peace in the midst of the pleasant land, as simple pagans motivate themselves to the best part of good deeds, as they strive for the Fatherland of eternal life. And he substitutes his shoulders for what needs to be borne, because having seen the highest peace, he submits himself to the difficult instructions in practice, and what cowardice considers unbearable, the hope of reward shows him to be easy and doable. He is truly described as having five hundred yoke of oxen and five hundred donkeys, because the Gentiles are also included in eternal rest instead of the chosen part of Judea. What follows: Verse 3. And quite a lot of servants. 25. The foolish of the world are called earlier than the wise. How can we understand that many animals are described first, and then servants are mentioned? First, the foolish things of the world were gathered together to the knowledge of faith, so that after them the wise would also be called, as Paul testifies, saying: “God has chosen the foolish things of the world, and the weak things of the world, and the despised things, to confound the wise” (1 Cop. 1:27). For the founders of the Holy Church themselves are admitted to be ignorant of the scriptures, because the Redeemer showed everyone through his prophets that the believing people are brought to life not by word, but by deed. What follows: Verse 3. And this man was more famous than all the sons of the East. 26. Christ is similar to other people by human nature, but, at the same time, He is different from them by divine nature. The fact that our Redeemer is called the East is confirmed by the prophetic testimony, which reads: “Behold a man—his name is East” (Zechariah 6:12). And therefore, all who by faith abid in That East are rightly called men of the East. But while all people always remain only people, the East itself is both God and man, as it was rightly said: “This man was more famous than all the sons of the East.” The following can also be said about this: He surpassed all who were born in faith. The Lord elevates others not by grafting, but by His divine nature. Although He appeared similar to others in humanity, He alone remained above all by His divine nature. Verse 4. His sons came together, each making feasts in his own house. 27. By the sons of Job, who often hold feasts, we must understand preachers. The sons gathered in houses, holding feasts, just as the apostle preachers in distant countries served food of virtue to those who listened to them, as if they were eating. Therefore, the same sons are told about a hungry people: “Give them something to eat” (Matthew 14:17). And further: “I do not want to send them away weak, lest they become weak on the way” (Matthew 15:32). That is, so that in your preaching they would accept the word, and would not remain hungry without true food, and would not fall from the labor of their life. In view of this, the same sons are also told: “Do not strive for food that perishes, but for food that endures to eternal life” (John 6:27). How these feasts were organized is explained further: Verse 4. Each on his own day. 28. Those who listen must be fed according to the extent of their understanding. The darkness of ignorance without understanding is night for the heart, and therefore it is not for nothing that understanding is called day. It is said about this through Paul: “One distinguishes one day from another, and another judges every day alike” (Rom. 14:5). Which means the following: one knows something halfway, while another truly knows everything with the mind as much as it is possible to understand. Consequently, each son holds a feast on his day, since the saint feeds the food of truth to the minds of his listeners as they become enlightened by understanding. On his day, Paul held a feast when he said, “Blessed are they if they continue thus according to my counsel” (1 Cor. 7:40). He encouraged everyone to reflect on their day when he said: “Let everyone walk according to the structure of his own mind” (Rom. 14:5). What follows: Verse 4. And they sent and invited their three sisters to eat and drink with them. 29. What is represented by Job's daughters? The Holy Scriptures are sometimes called food and sometimes drink. The sons call the sisters to the feast, because the apostles also foretell the joy of better food to the weak listeners and feed their souls with divine eloquence, for they see that they are thirsty for true food. Therefore, the Holy Scriptures are sometimes food for us, sometimes drink. It is food in its most hidden places, since there it, as if offered for food, is crushed and swallowed as if chewed. Scripture is truly a drink, since in its most open places it is absorbed as easily as it is acquired. And the prophet understands the Holy Scripture by the food that was ground when offered: “Children will ask for bread, and there is no one who will divide it for them” (Lamentations Jer. 4:4). That is, the weak will ask for explanations of difficult passages of Scripture, but the one who should explain to them does not want to do this. The prophet also understands the Holy Scripture by drinking when he says: “Thirsty! Go, all of you, to the waters” (Isaiah 55:1). And then, if drinking did not mean clear passages of Scripture, then through the Truth Itself it would not be said: “If anyone thirsts, let him come to me and her” (John 7:37). And the prophet sees in Judea a kind of shortage of food and drink when he says: “And their nobles will go hungry, and their rich men will be thirsty” (Is. 5:13). Of course, the meaning of a few passages of Holy Scripture is difficult to understand. Likewise, much of what has been said is accessible to knowledge. He recognizes the nobles of Judea as not thirsty, but exhausted by hunger, because, having found themselves in power, they, while those on the outside devoted themselves entirely to understanding, did not have at the same time what was to be eaten from the hidden through research. Truly, when the highest have fallen away from internal understanding, then the understanding of the small ones of the external dries up, and therefore it is rightly added there: “And their riches will be thirsty.” This means that the people have abandoned diligence in their lives and no longer require research. They testify that they understood the transmitted hidden and clear passages of Holy Scripture when they say, complaining to the Judge who condemns them: “We ate and drank before You.” To which, explaining, they add: “And You taught in our streets” (Luke 13:26). Therefore, the Holy Scripture in the darkest places is clarified through explanation, but in the clearer places, so that they are open and easily understood, it is said directly: “They sent and invited three of their sisters to eat and drink with them.” This means this: they are brought to themselves by gentle persuasion, as their minds are fed with great things through detailed explanation and supported with small things through investigation. What follows: Verse 5. When the circle of feast days was completed, Job sent for them and sanctified them and, rising early in the morning, offered burnt offerings according to the number of them all. 30. Christ cleanses the hearts of His preachers. The circle of feast days is completed when preaching services are performed. And while the feasts are ending, Job offers a burnt offering for his sons, because the Redeemer prayed to the Father for the apostles returning from preaching. It is well said that he sanctifies them by mission, since the Savior gave to the hearts of the disciples the Holy Spirit, which proceeds from Him 4 and cleansed them from all sin that could dwell within a person. He is rightly described as rising at the rising of the sun to offer burnt offerings, because by the fact that Christ offered the prayer of his intercession for us, when the night of deceit was dispelled, he illuminated the darkened mind of man, so that the mind, by reason of the very grace of preaching, should not be defiled in secret by the contagion of sin, and should not attribute to itself what it does, and lose what it has done by attributing it to itself. To which is directly added: Verse 5. For he said: Have not my sons sinned greatly and have not blasphemed God in their hearts? 31. The few stains received by preachers must be washed away in some way. The blessing of God becomes slander when the glory of His gift is attributed to oneself. Therefore, it was right that the Lord washed the feet of the holy apostles after the sermon (John 13:5). By this He clearly shows that for the most part the dust of sin is combined with a good deed, and just as the soles of those who speak become dirty, just as the hearts of those who listen are cleansed. For often some, uttering words of encouragement, internally exalt themselves, because the grace of purification flows through them, and when they heal the affairs of others with a word, then it is as if they are collecting the dust of evil thoughts from a good path. Therefore, what does it mean to wash the disciples’ feet after preaching? This means washing away the dust of thoughts after the glory of preaching, in order to clear the path of the heart from internal arrogance. And it does not contradict the perfect wisdom of the Mediator that it is said: “Isn’t it very much.” Since He knows everything and perceives our ignorance in His speech, He perceives it as teaching, and sometimes, as if on behalf of our doubt, He says: “What do you think, the Son of Man, when He comes, will find faith on earth?” (Luke 18:3). Therefore, when the feasts were over, Job made a sacrifice for his sons, saying: “Have my sons not sinned greatly and have not blasphemed God in their hearts?” And our Redeemer, after he cleanses his preachers from the besetting evil, also strengthens them in the good that they have done against temptations. What follows: Verse 5. This is what Job did all his days. 32. The burnt offering of Christ is continually offered for us. Job did not stop making sacrifices all the days, since the Redeemer without delay brings burnt offerings for us, because without any delay He reveals to the Father His incarnation for our sake. Of course, His very incarnation is a gift of our purification, and when He revealed Himself as a Man, He cleanses human sins by His very coming. And he makes a sacrifice constantly through the sacrament of His humanity, because what He purifies is eternal. 33. Just as until now we have discussed the historical and allegorical meaning, so it is appropriate to continue our discussion about the moral. We said that in the very order of the narrative, the face of blessed Job symbolizes the Lord, in order to point through him (Job) to the head and body, that is, to Christ and the Church. Having shown how our Head is described, we will now show His body, which we are, in what manner it is depicted. Just as, listening to the amazing historical narrative, we learned from the Head what we believe in, so now let us see in the body what we should follow in life. So it is necessary to apply in ourselves what we read, so that, while the spirit elevates itself through what it hears, it also strives to fulfill what it has heard in life. Verse 1. There was a man in the land of Uz named Job. 34. Job symbolizes the elect, whose concern (affection) is directed towards the earthly and eternal. If Job is called the mourner, and (earth) Uz the adviser, then quite deservedly, through both names, each is depicted as the chosen one, because, undoubtedly, he appeared there as an adviser to the spirit, who in sorrow hastened from the present to the eternal. For there are people who neglect their lives, and when they long for fleeting things, they either do not understand the eternal, or they neglect what they have already understood, and do not feel sorrow, and do not know what it means to consult. And when they do not see the Heavenly which they have rejected, oh, unfortunate ones! - consider themselves to be in goodness. Indeed, they do not raise the eyes of the mind to the light of truth, which turned out to be hidden from them, and no longer direct the attention of their desires to the contemplation of the eternal fatherland, but they leave themselves in that to which they are more inclined. Instead of their fatherland, they love the exile that they endure, and in the blindness in which they remain, they frolic as if in a bright light. And they take up arms against selected minds, which impute everything insignificant and fleeting, which remains hidden from them, into nothing. And when nothing outside of God is enough for their (chosen minds) satisfaction, their very thought, tired from the process of research, finds peace in hope for the Creator, in His contemplation, striving to be among the heavenly citizens. And each of them, still residing in the real body, but rising in mind above the present, mourns the sorrows of the exile in which he is, and with stunning impulses of love encourages himself to achieve the heavenly fatherland. When, therefore, while suffering, the mind sees what the eternal is, which it has lost, then it receives the saving advice to neglect that temporal which it passes by. And the more he learns the advice to leave what is transitory, the more his suffering increases, since he has not yet achieved that which remains unchanged. What is well said through Solomon: “Whoever increases knowledge increases tribulation” (Ecl. 1:18). Because whoever already knows the higher, which he still does not have, suffers more because of the lower in which he is held. 35. They live in the land of Uz, that is, in the council. Consequently, it is correctly said that Job dwells in the land of Uz, since in the council of knowledge the spirit of each chosen one, suffering, is preserved. It is necessary to understand that in the act of falling there is no suffering of the mind. For some live without advice, leave their affairs undone, and yet are not tormented by the sorrow of knowledge. He who skillfully strengthens his mind in the advice of life, examines himself carefully in every matter that requires reflection. And when the deed is being accomplished, the unexpected and terrible end does not take him by surprise, since he easily feels for this end with the movement of the mind used earlier. He reasons so that fear does not hinder what needs to be done, so that vices do not surpass it in an open struggle with passionate desires and the right, lying in wait, is not distorted through empty glory. Consequently, Job lives in the land of Uz, while the mind of the chosen one, the more it tries to live with the help of advice, the more it becomes tired due to the sorrow caused by the narrowness of this path. What follows: Verse 1. Blameless and just, honoring God and shunning evil. 36. The integrity and justice of the righteous. Anyone who strives for an eternal fatherland lives immaculately and righteously without doubt. Obviously, blameless in goodness, righteous in faith. He is blameless in good, which he subsequently performs, but just in perfection, which he senses in secret. But there are some people who are not blameless in good deeds, because they seek not internal reward, but external approval. What is said through the same wisdom: “Woe to sinners who come to earth in two ways” (Sirach.2:14). Consequently, the sinner enters the earth in two ways, since he demonstrated both what belongs to God through deeds and tried to acquire what belongs to the world through thoughts. 37. Begins with fear, improves in love. It is well said: “He who honors God and flees from evil,” because the Holy Church of the elect begins the path of its integrity and justice with fear, but is perfected in love. Only then does someone begin to completely flee from evil, when, out of love for God, he no longer wants to sin. Truly, whoever still does good out of fear has not escaped from evil in the depths of his soul, since he already sins by wanting to sin if only he could sin with impunity. Therefore, it is rightly said that Job feared God, and was also called one who fled from evil, since when love follows fear, then the error that is rejected by the mind is also suppressed through a general review of thought. And since, because of fear, every vice is suppressed, and because of love, virtues are born, it follows correctly: 38. Job's seven sons symbolize the seven gifts of the Holy Spirit, and the three daughters symbolize hope, faith and love. Consequently, seven sons are born to us when, through the conception of good understanding, the seven virtues of the Holy Spirit appear in us. For it is the internal offspring born after the Spirit impregnates the mind. The Prophet lists it, saying: “The Spirit of the Lord will rest upon them, the spirit of wisdom, the spirit of understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of the fear of God will fill them” (Is. 11:2). Therefore, when, through the coming of the Holy Spirit, wisdom, intelligence, counsel, strength, knowledge, piety and the fear of the Lord are born in each of us, just as if permanent offspring were increasing in the mind, whom the race of heavenly nobility preserves for a longer life by which it attaches love to eternity. Undoubtedly, in us, seven sons have three sisters, since they steadfastly do everything that belongs to the meaning of virtues, and combine this with hope, faith and love. Therefore, seven sons will not come to the perfection of ten if what they do is done without faith, hope and love. Therefore, therefore, this multitude of preceding virtues is followed by a comprehensive discussion of good works, to which is rightly added: Verse 3. And his estate was seven thousand sheep and three thousand camels. 39. The one who owns the sheep is the one who feeds the mind with virtue within. Although the historical meaning remains, we can portray spiritually what we hear in the flesh. For we have seven thousand sheep when, with perfect purity of heart, we feed the innocent thoughts within ourselves with the food of the study of the truth. 40. Camels are owned by those who subjugate something lofty and incomprehensible in themselves to faith or bow down to love. We will also have three thousand camels in our possession, if everything that is high in us and incomprehensible to the reason of faith submits and voluntarily, in humble desire, bends under the knowledge of the Trinity. Consequently, we own camels, if we understand anything lofty, we humbly hide it. Undoubtedly, we have camels when we incline our thoughts to compassion for the weakness of a brother, so that, bearing our load in turn, we replace each other, so that through condescension we can sympathize with the weakness of others. Also, camels, which do not have cloven hooves, but still chew the cud, can be understood as earthly affairs pertaining to the area of ​​​​good stewardship. And therefore, since they have something from God and something from the world, it is necessary that, due to their commonality, they should be designated animals. And in fact it turns out that earthly government, no matter how much it serves eternal benefit, cannot remain in force without confusion of the mind. So, since under it (earthly government) both the mind is currently in disorder, and the reward lies in the eternal, as if an unclean animal has something from the law and does not have something. After all, they (the managers) do not seem to have cloven hooves, since they do not separate themselves in the depths of their souls from all earthly affairs, but nevertheless chew the cud, because through the temporary, which must be well managed, because of the reliability of their hope, they hope for the heavenly. So, earthly stewards, as if in the custom of camels, comply with the law with their heads, but contradict it with their feet, since, living righteously, they strive for what belongs to heaven, but in their deeds they remain in what is characteristic of this world. Consequently, we subject the same earthly positions to the knowledge of the Holy Trinity, as if we were mastering camels by faith. What follows: 41. Pairs of oxen - internal unity of virtues. Frolicking donkeys - passions or innocent thoughts. Pairs of oxen are in our possession when virtues in harmony plow up the callousness of the mind. We have five hundred donkeys when we restrain our frolicking passions, and no matter what the carnal strives to rebel in us, we tame our hearts with spiritual dominion. Or, at least, to own donkeys means to control the innocent thoughts within us, which are not yet able to flow in a sharper mind, and the more lazily they pass, the more meekly they bear the brotherly burden. For there are some who do not yet understand the lofty, but more humbly force themselves to the affairs of external life. Therefore, it is good that by donkeys, by these, although lazy animals, but still strongly devoted to the burdens that they need to carry, we understand simple thoughts, since we still, for the most part, comprehend our ignorance and more easily carry someone else’s load. And when the unprecedented height of wisdom does not elevate us, then the mind calmly inclines itself to the need to take on the weakness of other people’s hearts. So, rightly, some return either with a pair of oxen or with five hundred donkeys, because we are either in the fact that we are prudently prudent, or in the fact that, while we are looking for the rest of the eternal world, we humbly do not know, as if we were reaching the jubilee number. What follows: Verse 3. And a lot of servants. 42. A large number of servants means many thoughts that need to be moderated. We own a multitude of servants when we keep countless thoughts under the power of the mind, so that they do not surpass the spirit with their multitude, and do not trample the primacy of our reason with their bad order. And the disorder of thoughts is well indicated by the name of a multitude of servants. For we know that in the absence of the mistress, the tongues of slaves go wild, they leave silence and abandon their zeal for the work entrusted to them, and the whole order of how they need to live is upset. However, if the mistress unexpectedly arrives, then soon the very riotous tongues will fall silent and return to zeal in business, and so (everyone), if they have not run away, return to their business. If, therefore, reason gets out of the control of the mind, then, as in the absence of the mistress, like the noisy disorder of slaves, the cry of thoughts increases. As soon as reason returns to the mind, the noisy disorder will soon cease on its own, and just as the slaves returned in silence to the tasks entrusted to them, and thoughts will further, by their own impulse, incline themselves to (doing) useful things. Consequently, we own a multitude of servants when we govern the innumerable thoughts of the mind with the help of fair judgment and division. Undoubtedly, skillfully speaking, we are trying through the same division to unite with the Angels. To which it is rightly added: Verse 3. And that husband was more famous than all the sons of the East. 43. By curbing them (thoughts) we become great. For then we become more famous than all the sons of the East, when we unite with those spirits who participate in the rising light, in the thick fog of carnal depravity, (through) the rays of our discrimination (good and evil), as far as we can. What is said through Paul: “Our life is in Heaven” (Phil. 3:20). Anyone who follows what is temporary and wicked tends to destruction; everyone who truly desires the perfect, since he lives in the East, (it) manifests it. Consequently, he becomes great not among the men of the West, but among the men of the East, and is not on the council of the evil, seeking the base and transitory, but strives to get into the assembly of perfect citizens. What follows: Verse 4. His sons gathered together, each making feasts in his own house on his own day. 44. The virtues are separate, each holding feasts on its own day. The sons each arrange feasts on their own day, while the virtues individually, according to their own image, feed the mind. And it is well said: “Each in his own day.” Indeed, every son's day is the shining of every virtue. Of course, also, turning a little back to the same seven gifts of grace, (we can say) that one day has wisdom, another understanding, another counsel, another strength, another knowledge, the next godliness, another fear. Truly, it is not the same thing to know and understand, since many know about the same eternity, but cannot understand it in any way. This means that wisdom arranges a feast on its day, because it strengthens the mind in the hope of eternity and in its certainty. The mind prepares a feast on its day, since it penetrates into what has been heard, and when it is necessary to correct the heart, it enlightens its darkness. The council makes a feast on its day, because by preventing rash things from happening, it fills the soul with reasoning. The fortress makes a feast on its day, because when (she herself) is not afraid of the opposite, then she gives food of confidence to the mind trembling with fear. Knowledge arranges a feast on its day, as it satisfies the hunger of ignorance in the womb of the mind. Piety gives a feast on its day, because the belly of the heart is filled with works of mercy. Fear makes a feast on its day, since it restrains the mind from being proud of the present, and strengthens it with the food of hope for the future. 45. If they are separated from each other, they decline. But I see the need to study the feast of sons in that they themselves feed each other. Indeed, one virtue finds itself in a very disastrous situation if one virtue is not supported by another virtue. Undoubtedly, wisdom is less if one does not have reason. And the mind is useless if (itself) does not abide in wisdom, because when, in the absence of solid wisdom, something higher comes, then frivolity weakens the mind, intending to fall lower. Advice that lacks the strength of a fortress is insignificant, and therefore what it finds through research, lacking strength, does not lead to the perfection of affairs. And the fortress, if it has not been strengthened by the council, is greatly ruined, since the more it sees that it itself can (much), the lower virtue without the guidance of reason falls into the abyss. Wisdom is insignificant if it does not have the benefit of piety, because when it does not want to follow good thoughts, then it exposes itself to a more severe sentence. And piety is useless if it does not have wise reasoning, because while insignificant wisdom gives it sight, it does not know how (and what) to sympathize with. And what is fear in itself if it also does not have these virtues? He does not rise to any work characteristic of a good way of life, since for now he trembles at everything, and, being in a stupor because of his horror, remains unoccupied with all kinds of good. Therefore, therefore, virtue supports virtue through alternate service. For it is directly said that the sons took turns eating and drinking together. Be that as it may, each strengthens the other with what needs to be supported, as if in her days she organizes a feast for her numerous offspring who need to be fed. What follows: Verse 4. And they sent and invited their three sisters to eat and drink with them. 46. It is necessary to invite hope, faith and love to the feast of virtues. Every time our virtues, in everything they do, call on hope, faith and love, just as the servants of sons call three daughters to the feast, so that faith, hope and love rejoice at the goodness of the deed, that one of the many virtues is serving. It is as if they receive strength from food, and become even more determined in good deeds, and even after eating they strive to drink in the dew of contemplation, just as (many) drink from a cup to the point of drunkenness. 47. Through the good deeds that we do, we get closer to lower ones. How can we understand that nothing happens in this life without the subtlest touch of defilement? Sometimes through the good deeds that we do, we get closer to lower ones, since they cause joy to the mind and give rise to a certain carelessness, and if the mind is given to this carelessness, then, in the end, it becomes weak. Sometimes they really defile us with a little arrogance, and the lower they make us before God, the higher they imagine us to be before themselves. To which further it is well added: Verse 5. And when the circle of feasting days was completed, Job sent for them and sanctified them. 47. Striving must be purified in good deeds. Consequently, when the circle of feasting days has ended, sending for your sons and sanctifying them means, after learning the virtues, correcting the aspirations of the heart, and everything that is being done is purified by careful research and reasoning, so that what is evil is not considered good; and that what is truly good is not considered sufficient unless it is perfect. Indeed, in most cases the mind is mistaken in this way, because it is deceived either by the nature of evil or by the amount of good. But the meaning of virtues is revealed better by prayer than by research, since what we strive to more fully study in ourselves is always comprehended more accurately by prayer than by research. Truly, when the mind, through a certain mechanism of repentance, rises to the more sublime, then everything that it encounters in itself from this very (sublime) is more confidently reasoned in itself. To which is further correctly added: Verse 5. Rising early in the morning, he offered burnt offerings according to the number of them all. 48. The burnt offering of prayer must be brought according to the number of virtues that need to be purified. Therefore, we too get up early in the morning, when we leave the night of our humanity, illuminated by the light of repentance, and raise the eyes of our minds to the rays of the light of truth. And we also offer burnt offerings according to the number of sons, when for each virtue we dedicate the sacrifice of our prayer, so that wisdom does not weaken; the mind, when it wittily makes its movement, is not mistaken; the advice, multiplying, would not confuse; strength, while arousing hope, would not subject it to disaster; knowledge, when it renews, but does not yet love, would not be puffed up; piety, while it deteriorates without justice, would not pervert; fear, still fearing what is more just, would not plunge into the abyss of despair. When, therefore, we offer prayers to the Lord for every virtue that should be pure, then what else do we show in accordance with the number of sons, if not a sacrifice according to their number? Indeed, burnt offerings are also called incense. Consequently, to offer burnt offerings as a gift means to burn the entire mind with the fire of repentance so that the heart burns on the altar of love, and, like the iniquities of one’s offspring, burns the uncleanness of thoughts. 49. It (the burnt offering) is not offered by one who does not control his inner movements. But those who, before thoughts move on to action, carefully review their internal movements, do not curb them, do not know what to do. Some people don’t know what to do when they don’t know how to protect their mind with strong guards. Therefore, Ish-bosheth, overtaken by sudden death, was truly described, and the Holy Scripture testifies that he did not have a gatekeeper in the house, but a gatekeeper, saying: “And the sons of Remmon the Beerothite went, Ruhab and Baan, and came in the heat of the day to the house of Ish-bosheth, who slept on his bed at noon. They entered the house, and the gatekeeper, clearing the wheat at home, fell asleep. Taking the ears of wheat, they entered and struck him in the stomach” (2 Samuel 4:5). The maid clears the wheat when the guard of the mind separates virtues from vices. If she falls asleep, she will subject her hiding masters to death, because when she left the care of watching (for those entering), then she opened the way for evil spirits to destroy the soul. They (spirits), when they enter, bring in wheat, since afterwards they will take away the fruits of good thoughts. They also struck in the stomach, since the virtue of the heart is killed by the pleasure of the flesh. And to really hit in the stomach means to pierce the life of the mind with the pleasure of the flesh. Truly, this Ishbosheth would never have fallen such a death if he had not placed a woman at the entrance (to watch) those entering the house, that is, if he had not placed an exhausted guard at the entrance to the house. Therefore, a stable and mature mind must be placed at the door of the heart, which is not suppressed by the slumber of negligence, and the error of negligence is not misleading. So, Ish-bosheth is well described, who was left unprotected by a woman from enemy swords. Ish-bosheth is rightly called the man of disorder. The man of disorder is the one who is not protected by a strong guard of the mind, since when he believes that virtues come, then the vices, having penetrated, kill the ignorant mind. Therefore, the entrance of the mind must be protected by quite a lot of virtue, so that lurking enemies do not enter into it through the hole of careless thoughts. This is what Solomon said: “Above all else, guard your heart, for from it comes life” (Proverbs 4:23). Therefore, it is necessary that with all our might, from the very beginning of intention, we test the virtues to see if they come from an evil beginning, if what they manifest is also true. To which is further correctly added: 50. The enemy (arranges) various ambushes to desecrate good deeds at the beginning of their implementation, in (their) development or completion. Sons blaspheme in their hearts when our righteous deeds do not stem from righteous thoughts, when (they) openly show goodness, but secretly commit sin. Of course, they blaspheme God, while our minds believe that they made themselves what they (now) are. They blaspheme God when they realize that they have received strength from Him, but from His gifts they seek only special praise. It is truly necessary to know that the ancient enemy attacks our good in three ways: by the fact that what is just is done by us before (other) people, and by this, in the eyes of the inner judge, it is desecrated. In one way or another, in a good deed, he defiles the intention itself, so that everything that follows in the action does not turn out innocent and purified, because it was already upset from the very beginning. Sometimes, indeed, the enemy is not strong enough to defile the intention of good deeds, but in the action itself, as on the road, it blocks the path, so that when it begins more safely due to the desire of the mind, then it is still destroyed by a secretly introduced vice, as if from an ambush. Sometimes, truly, he does not defile the intention, and does not distort it along the way, but confuses the good deed at the very end of its fulfillment. And the more he pretends that he has moved away either from the home of the heart or from the path of deeds, the more cleverly he deceives, demands the cessation of good deeds, and by the fact that he has allegedly withdrawn, he reveals the unsafe position of a good deed, and sometimes suddenly pierces him with a weapon more irreparably and cruelly. 51. Of course, attention is valued in a good deed, since it easily penetrates the hearts of deceived people, and shows a sign of their disposition towards fleeting desires, so that in what they do right, by the power of attention they are inclined to seek depth. About which, directly under the guise of Judea, about every soul entangled in a network of weak attention through the prophet it is said: “And his enemies became rulers (over him)” (Lamentations Jer. 1:5). As if it were clearly stated: when a matter is not begun with due attention, then evil spirits dominate it from the beginning of their intentions, and take possession of it as much as they seize power at the beginning. 52. When they are truly unable to dissipate their attention, then they hide, spread nets along the way, so that the heart, looking at itself from the outside and elevating itself in what (they) do well, falls into sin. To the extent that, when starting it (the action), the heart acted differently, so much later in the action itself it moves differently from how it was started before. Indeed, human praise, counteracting a good deed, always changes the mind of the worker, and even if there is nothing good in his account, nevertheless (approval) delights him. When the mind of one who works hard is distracted by pleasure, then it is upset by the force of inner zeal. Often, on the part of our imperfect piety (in the works of righteousness), anger is fairly introduced, and while zeal for justice disorderly upsets the mind, anger damages the well-being of the inner world. Often, weakness of the heart is followed by sorrow, as if brought from the outside, and so, every task that the mind begins with a good intention, it covers with a veil of sadness. Sometimes grief is so sluggishly driven away that it submits to a seriously depressed mind. On the contrary, great joy is always subordinate to a good deed, and while it suits the mind more than to stop having fun, a good deed drives away all the severity of a depressed state. And since the psalmist truly clearly saw the snares for those beginning their way, and being filled with the prophetic spirit, he truly said: “On the way, where I walked, they hid the snares for me” (Ps. 142:3). As well and deeply as Jeremiah penetrates (with his gaze into the essence of the events taking place), he tried to describe what was happening in the world, and thereby indicated what was happening inside us, saying: “Eighty men came from Shechem, Siloam and Samaria with shaved beards, in torn clothes, having wounded themselves, with gifts for sacrifice to the House of the Lord. Ishmael, the son of Nahaniya, came out from Mafsaifah to meet them. And when he met them, he said to them: Go to Gedaliah the son of Ahikam. And as soon as they entered the middle of the city, he killed them” (Jer. 41:5-7). Of course, those who gain hope for themselves through their own efforts shave their beards. Clothes are torn by those who do not spare anything for themselves when damaging external beauty. Those who promise to show their prayer combined with deeds in a sacrifice to God go to bring Lebanon and gifts to the House of the Lord. But, however, if they, on the path of the most holy piety, do not know how to carefully look around themselves, then Ishmael, the son of Nachaniah, comes to meet them, since, undoubtedly, some evil spirit, following the example of his predecessor Satan, born in error because of pride, stands near the networks of deception. What was well said: “Come out, tacha.” Because, in order to surpass pious minds and, having killed, destroy, he hides under the cover of virtue, and when he pretends that he is truly in agreement with those who cry, then, being calmly admitted to the inner (world) of the heart, he kills what, hiding in the depths of the heart, relates to virtue. Usually he promises with an oath to lead further to the highest. And therefore it is written that he said: “Go to Gedaliah the son of Ahikam.” After all, in the same way (the evil spirit) when she foretells the best, then she passes over the worst in silence. What is directly stated: “And as soon as they entered the middle of the city, he killed them.” Consequently, he killed the men who came to bring gifts to God in the middle of the city, since the minds devoted to divine affairs, if they do not protect themselves with prudence, then through enemies who hide (nets), while they are offering the sacrifice of piety, they destroy life on the way. They will not escape the hand of this enemy unless they repent as soon as possible. Therefore, it is well added: “There were ten men among them who said to Ishmael: Do not kill us, for we have hidden storehouses in the field with wheat, barley, oil and honey. And he did not kill them” (Jer.41:8). Hidden storehouses in the field are hope for repentance, which is therefore unnoticeable because it is located in the dug-out soil of the heart. Consequently, whoever has storehouses in the field is saved, since whoever, after the sin of his imprudence, resorts to crying repentance and, being captured, does not die. 53. Truly, the ancient enemy does not always rob at the beginning and does not always destroy on the way to accomplishing a task, but more brazenly lays out his snares at the end. He lies in wait as vilely as he himself tries to remain in a lie. And indeed, the prophet saw the nets laid out at the end when he said: “They themselves lie in wait for my heel” (Ps. 55:7). Since the end of the body is in the heel, what is shown through it, if not the final goal of affairs? Consequently, either evil spirits or perverted people, following the pride of the former, are watching their heels to defile the end of good deeds. Therefore, it is said about that snake: “He will lie in wait for your head, and you will watch for his heel” (Gen. 3:15). Of course, to watch the head of the snake means to watch the origin of suggestions (coming from outside), and with the hand of vigilant attention at the entrance to the heart to completely destroy them. However, when (the enemy) is revealed at the very beginning, he tries to hurt the heel, because although he did not hurt the desire with the first suggestion, he still strives in the end to mislead. If the heart is ever damaged in its striving, then the middle of subsequent affairs and their completion are easily captured by the crafty enemy, since he notices everything, so that he can get the fruits of the trees, the roots of which he damages with a knife. Therefore, therefore, it is necessary to watch vigilantly with the highest care so that the mind devoted to good deeds is not defiled by an evil desire, which is directly stated: “Have my sons sinned greatly and have not blasphemed God in their hearts?” Which means the following: nothing that happens in the world is good unless for it, inside, before the eyes of God, a sacrifice of innocence is made on the altar of the heart. So, with all your might, you must strive to carefully examine what the current flow of affairs is, even if it flows purely from the source of thoughts. Everyone must carefully protect the eye of the heart from the sand of wickedness, so that what it represents as fair in the actions of people does not spoil in itself through the vice of base aspirations. 54. Therefore, it is necessary to take care that our good deeds are not few or unexplored. So, it is necessary to take care that our good deeds are not few in number, that they are not unexamined, so that we do not prove fruitless by doing little, or be reckless, leaving behind unexamined deeds. And indeed nothing is truly a virtue unless it is combined with other virtues. What is rightly said to Moses: “Take for yourself fragrant substances: stacti, onycha, fragrant halvana and pure frankincense, all the same in weight, and make a smoking composition from them, mixed, pure, with the art of a perfumer” (Ex. 30: 34–35). Of course, we make incense from aromas, combining them together when we incense many virtues on the altar of good deeds. Such a composition is sacrificed being mixed and pure, because virtue is united with virtue to the extent that the incense of good deeds is more pure. And then the following is well added: “And when you have ground the mixture into a very fine powder, then put some of it before the Ark of the Covenant” (Ex. 30:36). We grind the mixed aromas into a fine powder, when we crush our goodness, as if in a mortar of the heart, with hidden research, and if it really turns out to be good, then again we think it over in detail. Consequently, to grind into powder means to grind the virtues through research and again call for the accuracy of the hidden test. It is also necessary to note that it is also said about this powder: “Then put something from it before the Ark of the Covenant” (Ex. 30:36). Undoubtedly, our good will have success in the eyes of the judge when the mind, having again more and more carefully considered it, grinds it and sacrifices it like something from the powder of aromas, so that the good that we do is not coarse and unpleasant, so that every time the strong hand of thought crushes it, the fragrance does not completely dissipate. Therefore, it is right that the virtue of the bride is glorified by the voice of the groom when the following is said: “Who is this that rises from the desert like a column of smoke from the aromas of myrrh and Lebanon, from all the powders of the world of peace” (Song. 3:6)? Of course, it is the Holy Church that rises, as it were, in columns of smoke, since from the virtues of her life she daily achieves justice outside like fragrant incense, and She, divided through thoughts, does not disappear, but strengthens Herself in the mysterious depths of the heart like an unbending branch. She never stops rethinking and revising what she does, and then in doing so she acquires myrrh and lebanon, as well as powder (myrrh) in her thoughts. Therefore, Moses was told about the method of offering a burnt offering: “They will take the skin off the burnt offering and cut its joints into pieces” (Leviticus 1:6). And so we skin the burnt offering, when we remove the outer side of virtue from the eyes of our mind. We cut the joints into pieces when, having skillfully divided its internal content, we (begin) to reason about it in order. Therefore, it is necessary to ensure that, while conquering evil, we are not defeated by impure good, so that the good, although this is possible, does not grow sluggish, so that it, observed from everywhere, is not taken away, so that because of mistakes the path is not abandoned, so that, being broken by fatigue, it does not destroy the reward for previously accomplished work. Truly, the mind must take care of itself in all (affairs), and also always remain attentive with caution. What follows: 55. Resilience is a close friend. Of course, if good is abandoned at the end of life, then (now) it is done in vain. Therefore, he who, before reaching his goal, stops (running) runs quickly in vain. Therefore, what is said about evil (people) is true: “Woe to those who have lost patience” (Ecl. 2:6). So the Truth says to its chosen ones: “You are the ones who remained with Me in My troubles” (Luke 22:28). For this reason, Joseph, about whom it is said until the very end (of the holy book) that he was the most steadfast righteous among his brothers, alone had a tunic that went down to his heels (Gen. 27:24). For what does a tunic that goes down to the heels mean if the work is not brought to perfection? And indeed, just as a tunic covers the ankles of the body, so a good deed in the eyes of God covers us until the very end of life. Therefore, through Moses it is prescribed that the tail of the sacrifice should be offered on the altar (Ex. 29:22), so that whatever good we begin, being just as steadfast, we may bring to the end. Consequently, it is very necessary to do what has been started “on all days”, so that (always), when evil is reflected in the struggle, the victory of good is achieved by hand. 56. So, we talk about this, analyzing three meanings, so that we can bring something to the one who rejects the varied food of the spirit, offering it so that he, having chosen, will accept something. We strive for this so persistently that those who elevate the mind to spiritual understanding also do not move away from respect for history. This place speaks of the temporary procession of the Holy Spirit from the Son, as can be seen from the general context (the sending of the grace-filled gifts of the Holy Spirit to the apostles on the day of Pentecost). Compare: “The Comforter will come, whom I will send to you from the Father, the Spirit of Truth, who proceeds from the Father” (John 15:26) St. Maximus the Confessor in one of his letters wrote the following about this problem: “The testimonies of the Latin Fathers say the same thing, and also the same thing follows from the holy works of Cyril of Alexandria himself, as John writes in the Holy Gospel, from which the saints show, that the Son is not the cause of the Spirit. Indeed they believe that the One cause of the Son and the Spirit is the Father. Some mean the same thing by origin; others mean the same thing by message. However, by this they admit that the First proceeds through the Second, and by this they show the community and identity of nature.” - Max. Confessor. Er. ad Marinum presbiterum Cyprum. PL 129, 577AB