Job 11:14Meaning & Commentary from the Church Fathers

Let us, however, look beyond the pride imbued in his words, towards the truth contained in them, were they to be correctly articulated. He first proclaims the necessity of removing "wickedness" from the "hand" and subsequently urges that "evil" should not dwell in the "dwelling." It is essential for someone who has turned away from wrongful actions to reflect inwardly and investigate the motives of their heart, to ensure that the sin which is not expressed in outward behavior does not still reside in their thoughts.

Solomon echoes this sentiment: "Thou shalt do thy works outside the house, and shalt labour diligently in thy field; then shalt thou settle thy house" (Proverbs 24:27). What could this mean, if not that we must eradicate the thorns of iniquity to cultivate our actions and yield good fruit? Once we have plowed the field, should we not also turn to the construction of our house, as the practice of good works often instructs us on achieving the purity we seek in our inner lives?

The majority of good deeds stem from thought; yet, there are subtle complexities of thought that are birthed through action. Just as deeds emerge from the mind, the mind also learns from deeds. The soul, inspired by the early whispers of divine love, instructs us to act benevolently; however, once those actions are undertaken, the mind realizes its initial understanding was feeble compared to the depth of goodness it now perceives. Therefore, the field must be cultivated first so that the house may be rightly established, as often we discern through our outward actions the meticulous effort required to seek righteousness in our hearts.

Sophar rightly highlights this order, stating that "iniquity must be removed from the hand" before "evil can be cast out from the dwelling," for the mind cannot firmly align itself in upright thought while it still falters in its actions. If we faithfully adhere to these two directives, we will rightly "lift up our face without blemish" to God. The soul represents man's inner face, the aspect through which we can be viewed with love by our Creator. To lift this face, or to raise our soul to God, we engage in the practice of prayer. However, there exists a contaminating presence that tarnishes our uplifted face—the awareness of our own guilt, which weighs heavily upon the mind; it undermines our hope and confidence when prayer is marred by reflection on unresolved sin.

Consequently, as John reminds us, "Beloved, if our heart does not condemn us, we have boldness toward God; and whatever we ask, we shall receive from Him" (1 John 3:21-22). Solomon asserts in a similar vein: "Whosoever turneth away his ear from hearing the law, even his prayer is an abomination" (Proverbs 28:9). This occurs because our hearts condemn us during our prayers, reminding us of our divergence from the commandments of the One we beseech; thus, our prayer becomes an abomination if we disregard the law's guidance. It is evident that one who does not wish to obey the commandments of God distances themselves from His mercy.

Nevertheless, there is a remedy for when the soul recalls its sins. If we first mourn our wrongdoings in prayer and, through our tears, cleanse the stains of our offenses, our hearts may be seen by our Maker as pure. It is crucial to be vigilant that the soul does not fall prey again to what it has lamented and sought to wash away with sorrowful tears; for repeating the sin that has been sorrowed over only serves to deepen our accountability in the eyes of the just Judge.

We must regard the saying, "Thou shalt not repeat the words of thy prayer" (Sirach 7:14), not as a prohibition against frequent appeals for forgiveness, but rather as a warning against re-engaging in sin. When we have lamented our transgressions, we must not return to the actions for which we have already sought forgiveness.

To ensure that our "face may be lifted up in prayer without blemish," we must examine everything that could reproach our prayer. Approaching the act of prayer, our minds should strive to present themselves as they long to appear before our Judge. Often, we harbor impure or illicit thoughts during periods of separation from our prayers. When the mind rises to pray, it may stumble under the weight of the images and distractions it occupied itself with prior to engagement in prayer. Thus, the soul finds itself incapable of lifting its face to God because the mind is preoccupied, tainted by impure thoughts.

Frequently, we become embroiled in worldly concerns; when we then attempt to engage in prayer, the heaviness of earthly anxieties can prevent us from elevating our minds to heavenly pursuits. Consequently, our faces, while praying, may appear less than pure, mired in the sediment of worldly distractions.

However, at times we may alleviate our hearts of such burdens, withdrawing from distractions even during moments dedicated to prayer. While this may result in a decrease in our personal sins, it can simultaneously engender a lack of compassion in forgiving the offenses of others. The more we fear sinning ourselves, the more we may find ourselves unwilling to pardon others their transgressions. Thus, a man may become sluggish in seeking forgiveness for his own sins as he becomes increasingly vigilant against committing additional sins.

What is more lamentable than harboring bitterness, which in the sight of the Judge lacks mercy and brings destruction? Every sin stains the soul's livelihood, but bitterness and offense towards our neighbor can lead to spiritual death. This bitterness pierces the soul like a sword and reveals the hidden filth within; until this bitterness is extracted from the heart, no divine assistance will be granted during prayer. A remedy cannot be applied to a wounded member unless the cause of the injury is first removed.

Hence, the truth is pronounced: "If ye forgive not men their trespasses, neither will your Father in heaven forgive your trespasses" (Matthew 6:15). In His commands, it is stated: "And when you stand praying, forgive, if you have anything against anyone" (Mark 11:25). Again, He insists: "Give, and it will be given to you; forgive, and you will be forgiven" (Luke 6:38). Within the context of prayer, He emphasizes the need for forgiveness, instructing: "And forgive us our debts, as we forgive our debtors" (Matthew 6:12). Thus, it is imperative that the true good we seek from God is also extended to our neighbors, transformed by our repentance.

We can then sincerely "lift up our unstained face" when we refrain from committing wrongful acts or harboring grievances for those wrongs committed against us. During prayer, our souls can feel buried under the weight of our concerns if previous sins or resentments against others still defile them. When both types of pollution are cleansed, we can ask in confidence: "And thou shalt be steadfast, and shalt not be afraid," for indeed, a person feels less fear when firmly grounded in good works. One who stands resolute in following the gentle commands of the Creator assures their safety from the very threats He proclaims.

Moreover, it must be understood that some good works we can pursue diligently and ceaselessly, whereas others we perform intermittently, only to falter and be restored with considerable effort over time. In an active life, a firm commitment can be maintained; however, the contemplative life often encounters weakness due to the persistent struggle against frailty. The active path strengthens us by engaging with the well-being of our neighbor, while contemplation can withdraw rapidly as the mind seeks to transcend the limitations of flesh.

This dynamic is succinctly captured by Ezekiel, who describes the movement of the living beings he encounters, saying, "They went and did not turn round" (Ezekiel 1:9) and moments later, "And the living creatures went and returned" (Ezekiel 1:14). Occasionally, the holy beings advance without returning, signifying when the elect, endowed by grace through active life, forsake worldly impurities and do not revert. Yet, when they drift into contemplation, they may temporarily leave active service and soon after resume it, drawing strength from the familiar tasks they approach so as to possibly elevate in contemplation once again.

While contemplation is resumed at intervals, we must commit ourselves to maintaining the integrity of our minds. When the mind briefly fails due to the weight of its weaknesses, it can recover through persistent effort. It continues forward: