Job 11:15Meaning & Commentary from the Church Fathers

If we analyze his statements with humility, we can discern their truth if properly applied. He asserts that ‘wickedness’ must be removed from one’s ‘hand,’ and subsequently that ‘evil’ ought not to dwell in the ‘home.’ A person who has purged all malevolent actions from themselves must also reflect within, scrutinizing the intentions of their heart to ensure that sins not shown in action are not present as lingering thoughts. Solomon wisely remarked, “Prepare your work outside and make it ready for yourself in the field; afterward build your house” (Proverbs 24:27). What does it mean to ‘perform your work’ and ‘till the field’ if not to rid oneself of the thorns of wickedness, allowing our actions to yield the fruits of righteousness? After we have tended to our fields, we must then return to building our house, as it is through the practice of good works that we learn the purity required in our inner lives. Most good works stem from thought; however, there are instances when subtle thoughts arise from deeds. Just as actions flow from the mind, so too does the mind learn through actions. The soul, motivated by the foundational principles of divine love, inspires actions that reflect goodness, but as these actions manifest, the mind often realizes how limited its original perceptions were. Therefore, ‘the field must be ploughed first so that the house may be established correctly,’ as practical experiences often enlighten us to the vigilance required in pursuing righteousness within our hearts. Sophar observes this order correctly, stating that first ‘iniquity must be removed from the hand,’ and then ‘evil from the dwelling,’ for the mind can hardly achieve a righteous state when it is still engaged in wrongful actions.

If we diligently adhere to these two precepts, we may then genuinely ‘lift up our face without blemish’ to God. The soul is the inner countenance of a person through which we can be viewed with favor by our Creator. To elevate this face—symbolizing the soul toward God—we engage in prayer. However, there exists a conflict that tarnishes this elevated state when our own guilt weighs on our conscience, as it undermines hope when we are reminded, during prayer, of unresolved sins. When this occurs, the mind struggles to trust in the possibility of receiving what it seeks, mindful that it has often neglected to act upon what God has commanded. Therefore, John declares, “Beloved, if our heart does not condemn us, we have confidence before God, and whatever we ask we receive from Him” (1 John 3:21-22). Likewise, Solomon states that anyone who turns a deaf ear to the law—even their prayer is an abomination (Proverbs 28:9). Our hearts chastise us in prayer because they remind us of our disobedience toward the commandments we invoke, making such prayers an abomination if we disregard the direction of the law. It is essential to remember that one must be estranged from the mercy of Him whose commands they refuse to follow.

Yet, there lies a path to redemption; when the soul, acknowledging its sins, mourns in prayer, it can wash away the stains of wrongdoing through tears and present an unstained face to the Creator. However, we must exercise extreme caution not to fall back into the very sins we have mourned and repented for, as repeating those actions renders our tears a testimony against us before the righteous Judge. We must recall the exhortation, “You shall not repeat the words of your prayer” (Sirach 7:14); this does not imply we should avoid seeking forgiveness frequently, but rather, we must refrain from reoffending. It can be summed up simply: ‘Once you have lamented your faults, commit no further acts warranting lamentation.’

In striving to ‘lift up our face in prayer without blemish,’ we must attentively examine all potential sources of reproach before praying and endeavor to present ourselves as we wish to appear before the Judge. Too often, we harbor impure or forbidden thoughts outside of prayer, and when we approach prayer, our minds may become ensnared by images of past preoccupations. Hence, the soul struggles to elevate itself to God as it remains mired in the filth of unworthy musings. Frequently, we allow ourselves to be drawn into worldly distractions, and when we later try to engage in prayer, our minds are pulled down by these earthly concerns, leaving our faces diminished in purity as they stand tarnished by unholy thoughts.

Nevertheless, we can sometimes lighten our hearts, allowing ourselves to refrain from such distractions at prayer time, leading us to sin less frequently. However, we may become harsh in forgiving others, as the more we fear personal sin, the more we begrudge the offenses of others against us. Thus, one may find themselves slow to receive forgiveness for their own sins corresponding with their increased diligence to avoid sinning. The more one fears sin, the more they may desire severe retribution for wrongs committed against them. This lack of mercy can create a bitterness that, before the Judge, lacks compassion and can ultimately destroy the soul. While all sin tarnishes the life of the spirit, bitterness and offense against our neighbors can be lethal, piercing the soul with a wound that breeds inner filth. Until this bitterness is extracted, no healing can be applied. The Lord teaches, “If you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:15). Furthermore, He advises, “And when you stand praying, forgive if you have anything against anyone” (Mark 11:25). He reiterates, “Give, and it will be given to you; forgive, and you will be forgiven” (Luke 6:38). In prayer, we are reminded of the importance of exercising forgiveness, petitioning, “And forgive us our debts, as we forgive our debtors” (Matthew 6:12), signifying that we are called to manifest the goodness we seek from God toward our neighbors, transforming through repentance.

Thus, we genuinely ‘lift up our unstained face’ when we refrain from committing wrongful acts and harbor no grudges against those who have wronged us. During prayer, our souls must not be weighed down by guilt from ongoing iniquity nor beset by resentment towards others; it is imperative we undergo the cleansing of both. Great is the peace found when both types of wrongs have been absolved, for we will then be steadfast and unafraid. Without a doubt, a person experiences less fear when firmly anchored in righteous deeds. The one who seeks to obey our Creator's gentle commands finds safety from His threats when remaining committed to good works.

Moreover, it is crucial to understand that there are certain virtuous acts in which we can persist tirelessly, and others that we may intermittently practice, only to lapse and later strive to resume with difficulty. In action-driven life, the mind may maintain steadiness, but contemplative life presents challenges due to continual struggles against weakness. The former thrives in outreach for the wellbeing of others, while the latter seeks to ascend beyond the confines of the flesh. The former keeps us grounded, nurturing our practical strength, while the latter can prove to be taxing as it sets lofty aspirations. Ezekiel aptly encapsulates this principle in his description of the movements of the living creatures he saw, observing that they moved forward without turning back (Ezekiel 1:9), only later stating they would ‘go and return’ (Ezekiel 1:14).

At times, the holy ‘living creatures’ make steadfast progress, never reverting to their previous worldly ways; yet, when contemplation leads them outside of active living, they may ‘go and return’ as they can only engage in contemplative thought for limited durations. It is within engaging in practical actions that they regain their strength to ascend in contemplation once more. During these intermittent practices of contemplation, we must strive to uphold our minds in integrity; for even if the mind falters under the weight of human frailty, it can rise again through continuous effort.