Hesychius of Jerusalem — Commentary on Scripture

Job 7:1-4

Not only is this life painful, but it is also frightful, because, after being wounded, I am now in the condition to fear the blows of the Lord. This is why I jump from one place to another in fright, like those slaves who are threatened by their master. In addition, every day, like laborers who wait for their wages—and the wages are all their wealth and hope for nourishment—I also wait for the reward of my endurance, but I never meet it, because a long time and many months have passed. In those days I have exhausted myself in waiting for an empty hope.

HOMILIES ON JOB 10.7.2-3

Job 7:17-18

It is necessary, actually, to call that time “morning,” because it is entirely light and drives the night away from this life. “You judge them for the time of rest,” that is, not for the torments but for the delights and the reward. He, who is now constantly worthy of the “visit” of God, will receive then his judgment “for the rest.” He is judged with the righteous, that is, is received [in heaven] together with the righteous, so that it may be known, in accordance with them what part is assigned to him and what is his destiny. Must he be placed with the patriarchs, or the prophets, or the apostles or the martyrs?

HOMILIES ON JOB 10.7.18

Job 8:13

Job has not really forgotten God. Being still subject to the test, Job has offered blessings and praise. That is why the final condition of the righteous is not comparable to the grass dried up by heat. But he “is like a tree planted by streams of water which yields its fruit in its season, and its leaves do not wither.” Indeed, by preserving the fruit of virtue, Job has caused the abundant foliage of this world’s goods to bloom.

HOMILIES ON JOB 11.8.13A

Job 9:20-21

“If I think I have attained purity in my actions, I will be proved perverse in my words. If I am found blameless in my words, I will be reproached for my actions.” In the same manner, if one is righteous in his actions and proclaims that loudly with ostentatious words, his mouth commits impiety, because he has fallen into pride, a pride appropriate to the betrayer, the real impious one. If one is blameless but ignores the source of his purity, and as a consequence places his trust in himself and becomes proud and arrogant, he will become perverse. Evidently, the hand of God has abandoned him.

HOMILIES ON JOB 12.9.20

Job 10:16-17

A human being is called “lion” with good reason, because he is a royal animal, and even more so the righteous, because, by preserving the honor of God’s form, he is dreadful to his enemies. That is why he has been properly called so in Proverbs, “the righteous is as bold as a lion.” Yet if he stoops down to the lustful temptations presented by his enemies, he is “caught in the hunt like a lion for slaughter” and becomes an object of mockery for his hunters, like a lion, who, after being deluded by them, “has been caught in the hunt.”

HOMILIES ON JOB 13.10.16-17A

Job 10:18-22

In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals. That is why [Job] said, “Before I go, never to return,” evidently, to his human life, as if to say “In fact, if I return down here and receive here the reward of my toils, I will not be worn out and will not renounce the fight to the death in my ordeals. Those who are here, knowing my justice, will see that I receive my reward by coming back here. But if they see me die now in my ordeals, they will either think that Job is wicked or will believe that nothing useful comes from justice.”

HOMILIES ON JOB 13.10.20B-22

Job 11:4

Previously Job had already said, “If I am ungodly, why have I not died?” Did he not define himself as “blameless”? These words do not belong to Job but to God. It is God, in fact, who designated Job as blameless in his actions and as a man “who turns away from evil.” Therefore you (i.e., Zophar) refuse the testimony of God himself.

HOMILIES ON JOB 14.11.4-6

Job 12:1-2

Job speaks in an admirable way. Instead of briefly saying, “You would not be able to be men,” he questions them, and what does he ask? “So are you really men, and shall wisdom die with you?” This means, “Is the honor of rational beings really intact within you? Do you know the decisions that God forms with regard to sinners and righteous people?” It is convenient, in fact, that people are aware of this. Know that God tests the righteous and shows tolerance with sinners. That is why the latter are wealthy and the former in the ordeal, because for sinners God’s long tolerance will be the reason for a return to repentance, while to the righteous the long battle will offer the occasion to be crowned. If you knew that, you would not condemn the righteous person who is in the ordeal, and you would not consider the sinner who is wealthy, as the righteous.

HOMILIES ON JOB 15.12.2

Job 13:3

This means, “I know the tremendous greatness of God, the endless wisdom of the Creator and his prodigious power; but even though I know that, ‘I will speak to the Lord,’ because if I know his power, I also know his justice. For he is just, he supports those who in the meantime, without rendering themselves accusers, speak to him. This teaches people that even though they are very righteous, they have to accept the judgments given to them. That is why ‘I will reason before him, if he wants to.’ For if he does not want, I will remain silent, because I know what is honorable to the servant. It is according to the command of the Lord that I will speak and will have the boldness to ‘reason before him.’ ”

HOMILIES ON JOB 15.13.3

Job 14:1-2

Man, who is born of a woman, “has a short life,” because he has been ordered to return to the earth. With regard to the expression “full of wrath,” Job thinks about that moment in which man received the order to observe the commandment but transgressed it. And therefore “like a flower that has finished blooming, he fell after being shaken”; he bloomed in paradise, so that he imposed a name on every animal. But “he fell after being shaken,” when Adam was enticed into the deception of the dragon. At that stage “he fled like a shadow,” because, being naked, he concealed himself away from God and hid under a tree of the paradise. When God called him, “Adam, where are you?” he did not show up.… Therefore our hope was destroyed. Since he had fallen from paradise, man was deprived of his goods and perished completely, because with a single blow he was condemned as someone who had fallen, without any possibility for us to hope of judgment. In fact, if there is hope for judgment, there is also hope for crowns.

HOMILIES ON JOB 16.14.1-2

Job 14:11-12

By calling death “sleep,” Job has clearly given us the hope for resurrection. However, he says, we will not awake “until heavens are no more.” That is obvious, because, as Isaiah said, it is necessary that “they shall be rolled together like a scroll.” It is necessary that all their powers are shaken, that the sun and the moon are obscured and that the stars, after being unsettled, fall like leaves. Then, at the sound of the trumpet, the angels will raise us from the dead, as from “sleep,” obviously under the order and the sign of God.

HOMILIES ON JOB 17.14.12

Job 15:4-6

Because Job reproached his friends with confidence, they were irritated and hurt. This did not demonstrate any arrogance before God. In fact, since Job trusted in his own innocence, he did not take seriously at all the vain power of his accusers. Feeling ashamed in rebuking Job for his former words, [Eliphaz] says, in a vain attempt at useless chatter, that Job spoke of him with arrogance before God. And then, without waiting any longer, he hastens to reveal the reason why he denigrated Job, because Job had no consideration for “the words of the powerful.”

HOMILIES ON JOB 18.15.5B

Job 16:1-2

You are “comforters” but very wicked ones. No word of yours is for the good, but they are all for the bad. You teach, you give advice, and you propose not how ordeals must be avoided, but how [new] ordeals will be obtained from affliction! [You do not teach] how a storm must be abated but how harmful agitations can be raised from peace.

HOMILIES ON JOB 19.16.2B

Job 16:3-4

Job has phrased this in the form of a question and not in order to look for an argument. This means “Will I really join words together against you? Or will I really shake my head at you? Not at all! It is convenient for the righteous to take upon himself the afflictions of others and not to trample underfoot or to exaggeratedly insist wickedly, as you do concerning my torments.”

HOMILIES ON JOB 19.16.4C-D

Job 17:16

Why do we build palaces? Why do we care for the drapery of beds and for the different garments? Why do we add estate to estate, strangle the poor and strike the needy? Why do we want to increase those riches that will not come together with us? And why do we not bend our ears to the truthful oracles? Why do we not believe in the commandment of the Judge and do not obey what he said, “Do not lay up for yourselves treasures on earth, where moth and rust corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust corrupt and where thieves do not break through nor steal”? For our angels protect our treasures, and, above all, the Lord of the angels.

HOMILIES ON JOB 20.17.16

Job 18:1-2

It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter “continues” to fight. The more Job sees his enemies increase, the more he grows strong against them. The more he sees the number of the slanderers grow, the more he renews himself to fight back in favor of truth. It is not only by exhorting but also by becoming firmer that Job makes the truth appear. But Bildad ignores that, and that is why he has said, “How long will you continue?” It is necessary that Job respond, and since he has not said that, we will say it instead of him, “He will continue until his spirit animates you, until he makes sources spring, until he blows wisdom into sincere vases, until you are tortured by his words as by the strikes of a whip. For you do not understand the wisdom of God and do not know his economy with regard to the righteous and the sinners.”

HOMILIES ON JOB 21.18.2-3

Job 18:12

These words are appropriate to the impious but not at all to Job, because “pains have not destroyed him” but have made him appear to be a powerful fighter, have made him appear doubly just. Many have come, and “the soles of their feet have been devoured”; therefore, those who have come must complain about themselves and not about the righteous, because Job, thanks to his patience, deserves crowns and happiness.

HOMILIES ON JOB 21.18.12

Job 19:13-15

The grace of the Gospel testifies that these words have been said about the Lord in truth. John, in fact, says, “His brothers did not believe in him,” when they said to him, “Leave from here, and go into Judea, so that your disciples may also see the works that you do. For there is no man that does anything in secret, and he himself seeks to be known openly. If you do these things, show yourself to the world.” They said that because they did not know his ability and “recognized strangers rather than” him. This certainly referred to the Jews, that is, they looked after their own interests, and when he had to be admired, they despised him.

HOMILIES ON JOB 22.19.13A-B

Job 20:4-5

In this passage Zophar speaks impudently and seriously insults Job. By scorning him, as the other two friends had already done, Zophar also defamed him for the following reason. After the beginning, after human beings came into existence, they felt “joy” and happiness in the fall “of the impious” and the “destruction of the iniquitous.” Zophar wants to include Job among them as well, according to what he says afterwards. Actually, forgetting that great number of people, Zophar addresses his words to a single person.

HOMILIES ON JOB 24.20.5

John 11:43

The voice longed for Lazarus, its call freeing up the wings of the prisoner so that he rises up from the earth. HOMILY 11 ON ST.

LAZARUS