In job (sermones 14) (olim sub auctore joanne chrysostomo)

 In ausitis, whose name was job. and that man was blameless, just, god-fearing, true, abstaining from every evil thing. such was adam also before he wa

 Rooted and founded, and secured up to the very arches of heaven. the first messenger came, and says to job: the yokes of oxen were plowing, and raider

 Your sons, he says, and your daughters were eating and drinking at the house of their eldest brother. see how the blessed job was filled with all unde

 In this job sinned not at all before the lord, but for all these things he offered a whole thanksgiving instead of a sacrifice to god, saying: blessed

 Having blossomed from the root, a judge of righteousness. that one warred against nature, and considered his brother a stranger this one considered e

 Those snatched away from polytheism, those gathered from wickedness, those assembled from fornication and adultery, he did not add the summit of virtu

 The sequence of theorems. and may it be granted to us to celebrate the feast genuinely, and having shared in the sufferings of the saints, to share al

 Rather in temporary wealth, but in that of piety. but some other wise man, taking the saying in a common sense, thinks that great works are vineyards

 Runners, called *cursores* in latin but when they drag some away in dishonor, do they send out other harsh and cruel soldiers? so also god sends mini

 Heaven because all earthly things have been trodden underfoot by him, because he has all men under his feet. having gone about, he said, the earth, an

 To the one who wronged you, why do you worship the one who consumes your possessions? fire fell from heaven. job heard, and again bore it nobly. for h

 A wife was left, not because the devil spared her, but because he kept the weapon for himself. for since he knew that through a woman he had overcome

 To contend peter was able to act bravely without a promise, the apostles were able to contend for virtue without receiving a promise of good things

 Of the one who knows all things. from where do you come? see the wisdom of god see the cunning of the devil. for god knew from where he had come, tha

 Job with a malignant sore from foot to head. he made his whole body one wound, one 56.578 bruise. for it was necessary for him, the combatant, to be c

 The magnitude, he insults inanimate things, and fulfills the full measure of his suffering, not daring against god, but accusing himself and the day

 He suffered also in the case of job. he destroyed martyrs, in order to extinguish the church, not knowing that after the martyrs the church would flou

 This not out of ambition, but out of guilelessness, when he says: i have not disregarded the judgment of my manservant, or of my maidservant, when the

 You were. did you, then, call to judgment the one more ancient than the ages, the creator of the creation? when i stretched a line upon the earth, whe

 Again on the day of the resurrection they will receive him from the tomb into the kingdom, and with one accord they will enjoy those ineffable and ete

rather in temporary wealth, but in that of piety. But some other wise man, taking the saying in a common sense, thinks that great works are vineyards and olive groves and acres of sowable land, and such things. But truly his great works were on the earth, while he boasted in heavenly wealth. But the devil, as I said before, the all-defiled one, suspecting that just as virtue grew rich along with him when he was rich, so also when he became poor, the things of virtue would become poor with him, strips him of his possessions, in order to strip him also of the advantages of virtue, and asks from God for the trial against the just man, so that you may take courage, that a demon has no authority against a Christian, nor against a man who fears God, unless permission is given from above, either for discipline or for allowance. For when God brings chastisements, He either exacts punishment for sins, or exercises virtue for divine achievements. Therefore the devil was not able to make war on Job, until he was permitted by God. And do not wonder, beloved, if he did not have authority against Job, not having received permission. For he does not even have authority over swine. Listen to how Legion pleaded, saying: If you cast us out, permit us to go into the swine. And if he does not have authority over swine without being permitted, how does he have authority over those made in the image of God without being commanded? It happened, he says, on that day, that the angels of God came to present themselves before the Lord, and the devil stood in their midst. Does the devil then present himself along with the angelic liturgy, and does the unclean spirit present itself in the midst of the holy spirits? But neither did the holy angels present themselves to God bodily, nor Satan bodily; but every ministry is called a presentation. For just as Elijah, living on the earth, was said to stand before God, as he says: As the Lord lives, before whom I stand today, not that having ascended into heaven he stood there, but that he was ministering to the divine command; so also the devil stood, not in the heavenly place, nor among the super-cosmic powers, but as a creature of God he is commanded to do his duties; and how, listen. Do not snatch my word and say: Does God use the devil as a servant? Just as in human authorities there are visible soldiers, who minister in honors, and there are acknowledged soldiers, who are appointed for punishments; so also here for the good liturgies, and for the economies on behalf of men 56.572, holy angels are sent; but for the punishments against lawless men, demons are sent; and how, listen. When Paul mentions the holy angels, he says: Are they not all ministering spirits, sent forth for service for the sake of those who are to inherit salvation? From which it is clear that the holy angels minister to the salvation of men; but the bitter demons to the punishments against sinners. For he sent, says David, into Egypt wrath, and anger, and affliction, a mission through evil angels. 2. Therefore the evil and unclean demons, even if they have become unruly in their purpose, still lie under the yoke of slavery, and are commanded as executioners to do what is ordered. And do not wonder if God commands demons. The apostles use the devil as an executioner. Paul says: Because some have gone astray concerning the faith, I have handed them over to Satan, that they may be taught not to blaspheme. And again concerning one who fornicated and owed a penalty, what does the same Paul say? When you and my spirit are gathered together, with the power of the Lord Jesus, I have judged the one who has so done this thing, to deliver this man to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord. For lest the demons should think that they have in every way tyrannized against the divine authority, they are commanded, even unwillingly, to do what is ordered, not things tending to prosperity, but things bringing punishment. Have you not also seen our rulers, when they summon someone with honor, how they send the

τῷ πλούτῳ τῷ προσκαίρῳ μᾶλλον, ἀλλὰ τῷ τῆς εὐσεβείας. Ἄλλος δέ τις σοφὸς κοινῶς ἐκλαμβάνων τὸν λόγον, νομίζει ἔργα μεγάλα εἶναι ἀμπελῶνας καὶ ἐλαιῶνας καὶ σπόριμα πλέθρα, καὶ ὅσα τοιαῦτα. Ἀληθῶς δὲ ἦν αὐτῷ ἔργα μεγάλα ἐπὶ τῆς γῆς, κομῶντι τῷ πλούτῳ τῷ ἐπουρανίῳ. Ὁ δὲ διάβολος, ὥσπερ ἔφθην εἰπὼν τῇ προτέρᾳ, ὑποτοπήσας ὁ παμμίαρος, ὅτι ὥσπερ αὐτῷ πλουτοῦντι συνεπλούτησε καὶ ἡ ἀρετὴ, οὕτω καὶ πτωχεύσαντι συμπτωχεύσει καὶ τὰ τῆς ἀρετῆς, γυμνοῖ αὐτὸν τῶν κτεάνων, ἵνα γυμνώσῃ καὶ τῶν τῆς ἀρετῆς πλεονεκτημάτων, καὶ αἰτεῖται παρὰ τοῦ Θεοῦ τὸν κατὰ τοῦ δικαίου πειρασμὸν, ἵνα σὺ θάρσος λάβῃς, ὅτι οὐκ ἔχει δαίμων ἐξουσίαν κατὰ Χριστιανοῦ, οὐδὲ κατ' ἀνδρὸς φοβουμένου τὸν Θεὸν, ἐὰν μὴ ἐπιτροπὴ ἄνωθεν γένηται, ἢ διὰ παιδείαν, ἢ διὰ συγχώρησιν. Θεὸς γὰρ ὅταν ἐπάγῃ παιδευτήρια, ἢ δίκην ἀπαιτεῖ τῶν ἁμαρτημάτων, ἢ τὴν ἀρετὴν γυμνάζει τῶν θείων κατορθωμάτων. Οὐκ ἠδυνήθη οὖν ὁ διάβολος πολεμῆσαι τῷ Ἰὼβ, ἕως ἐπετράπη παρὰ τοῦ Θεοῦ. Καὶ μὴ θαυμάσῃς, ἀγαπητὲ, εἰ κατὰ τοῦ Ἰὼβ οὐκ εἶχε τὴν ἐξουσίαν, μὴ λαβὼν τὴν ἐπιτροπήν. Οὐδὲ γὰρ κατὰ χοίρων ἔχει ἐξουσίαν. Ἄκουε πῶς ὁ Λεγεὼν παρεκάλει, λέγων· Εἰ ἐκβάλλεις ἡμᾶς, ἐπίτρεψον ἡμᾶς ἀπελθεῖν εἰς τοὺς χοίρους. Εἰ δὲ χοίρων οὐκ ἔχει ἐξουσίαν μὴ ἐπιτρεπόμενος, τῶν κατ' εἰκόνα Θεοῦ γενομένων πῶς ἔχει ἐξουσίαν μὴ κελευόμενος; Ἐγένετο, φησὶν, ὡς ἡ ἡμέρα αὕτη, καὶ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι τῷ Κυρίῳ, καὶ ὁ διάβολος ἔστη ἐν μέσῳ αὐτῶν. Ἆρα οὖν σὺν τῇ ἀγγελικῇ λειτουργίᾳ παρίσταται καὶ ὁ διάβολος, καὶ ἐν μέσῳ τῶν ἁγίων πνευμάτων τὸ ἀκάθαρτον πνεῦμα παρίσταται; Ἀλλ' οὔτε οἱ ἅγιοι ἄγγελοι τῷ Θεῷ παρέστησαν σωματικῶς, οὐδὲ ὁ Σατανᾶς σωματικῶς· ἀλλὰ πᾶσα ὑπουργία παράστασις λέγεται. Ὥσπερ γὰρ ὁ Ἠλίας ἐπὶ τῆς γῆς πολιτευόμενος, τῷ Θεῷ παρεστάναι ἐλέγετο, ὥς φησι· Ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὐτοῦ σήμερον, οὐχ ὅτι ἐν οὐρανοῖς ἀνελθὼν παρέστη, ἀλλ' ὅτι τῷ θείῳ κελεύσματι διηκονεῖτο· οὕτω καὶ διάβολος ἔστη, οὐκ ἐν τῷ οὐρανίῳ χωρίῳ, οὐδὲ ἐν ταῖς ὑπερκοσμίαις δυνάμεσιν, ἀλλ' ὡς κτίσμα Θεοῦ κελεύεται ποιεῖν τὰ καθήκοντα· καὶ ὅπως, ἄκουε. Μὴ γάρ μου ἁρπάσῃς τὸ ῥῆμα, καὶ εἴπῃς· Ὑπηρέτῃ κέχρηται διαβόλῳ ὁ Θεός; Ὥσπερ ἐπὶ τῶν ἀνθρωπίνων ἐξουσιῶν εἰσὶ φανεροὶ στρατιῶται, οἱ ταῖς τιμαῖς διακονούμενοι, καὶ εἰσὶ ὁμολογούμενοι στρατιῶται, οἱ πρὸς τὰς τιμωρίας ἀφωρισμένοι· οὕτω καὶ ἐνταῦθα πρὸς μὲν τὰς λειτουργίας τὰς ἀγαθὰς, καὶ τὰς ὑπὲρ τῶν ἀνθρώ56.572 πων οἰκονομίας, ἄγγελοι ἅγιοι ἀποστέλλονται· πρὸς δὲ τὰς κατὰ τῶν ἀνόμων ἀνθρώπων τιμωρίας δαίμονες ἀποστέλλονται· καὶ ὅπως, ἄκουε· Ὅτε τῶν ἁγίων ἀγγέλων μέμνηται Παῦλος, φησίν· Οὐχὶ πάντες λειτουργικὰ πνεύματά εἰσιν, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; Ὅθεν δῆλον ὅτι οἱ μὲν ἅγιοι ἄγγελοι ὑπηρετοῦσι ταῖς τῶν ἀνθρώπων σωτηρίαις· οἱ δὲ πικροὶ δαίμονες ταῖς κατὰ τῶν ἁμαρτωλῶν τιμωρίαις. Ἐξαπέστειλε γὰρ, φησὶν ὁ ∆αυῒδ, εἰς τὴν Αἴγυπτον θυμὸν, καὶ ὀργὴν, καὶ θλίψιν, ἀποστολὴν διὰ ἀγγέλων πονηρῶν. βʹ. Οἱ τοίνυν πονηροὶ καὶ ἀκάθαρτοι δαίμονες, εἰ καὶ ἀφηνίασαν τῇ προθέσει, ἀλλ' ὑπὸ τὸν ζυγὸν κεῖνται τῆς δουλείας, καὶ κελεύονται ὡς δήμιοι πρᾶξαι τὰ προσταττόμενα. Καὶ μὴ θαυμάσῃς, εἰ Θεὸς κελεύει δαίμοσιν. Οἱ ἀπόστολοι ὡς δημίῳ κέχρηνται τῷ διαβόλῳ. Λέγει Παῦλος· Ἐπειδή τινες περὶ τὴν πίστιν ἠστόχησαν, τούτους παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν. Καὶ πάλιν περί τινος ἐκπορνεύσαντος, καὶ δίκην ὀφείλοντος, τί φησιν ὁ αὐτὸς Παῦλος; Συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ Κυρίου Ἰησοῦ ἔκρινα τὸν οὕτω τοῦτο κατεργασάμενον, τοῦτον παραδοῦναι τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου. Ἵνα γὰρ μὴ νομίσωσιν οἱ δαίμονες, ὅτι πάντη κατὰ τῆς θείας αὐθεντίας ἐτυράννησαν, κελεύονται καὶ ἄκοντες ποιεῖν τὰ προσταττόμενα, οὐ πράγματα εἰς εὐθηνίαν συντείνοντα, ἀλλὰ πράγματα εἰς τιμωρίαν φέροντα. Οὐκ εἶδες καὶ τοὺς παρ' ἡμῖν ἄρχοντας, ὅταν μὲν μετὰ τιμῆς τινα καλῶσι, πῶς ἀποστέλλουσι τοὺς