Job 31:37Meaning & Commentary from the Church Fathers

We take a true step toward God when we have entirely and completely detached ourselves from our own desires. Thus, this progression of virtue is aptly termed ‘steps’ in the words of the holy man. Every chosen individual begins by walking from the frailty of their initial state and gradually advances to solid and substantial attainments. This truth is illustrated in the Gospel, where it is said: The kingdom of heaven is like a man who sows seed in the ground, and sleeps and rises night and day; and the seed sprouts and grows, though he knows not how. Further describing this growth, it is added: For the earth brings forth fruit of itself; first the blade, then the ear, then the full grain in the ear. The culmination of this growth is revealed when it states, But when the fruit is produced, immediately he puts in the sickle, because the harvest has come. Here, the growth of virtues is indicated through the imagery of fruit. For it details: first the blade, then the ear, then the full grain in the ear. Was Peter not yet ‘the blade’ when, upon hearing a single word from a maid, he immediately faltered? He was indeed ‘green’ in his devotion but remained in weakness. He attained the status of ‘full grain in the ear’ when he faced the persecutions of the authorities, saying, We must obey God rather than men. For he was already ‘full grain’ when he suffered countless wounds yet remained steadfast, unlike the tares. Gradually, in every soul, the moisture of inner grace enriches, enabling that initial greenness to mature into fruit. Therefore, let no one be disheartened by the sight of a neighbor who remains in the blade state, for out of the green leaves that flutter in the wind shall arise hardening grains of fruit.

The prophet Daniel, while receiving a revelation from the Lord, demonstrated the shifts in his physical posture, which rightly symbolize the stages of our spiritual journey. He wrote: I heard the voice of his words, and when I heard the voice of his words, I fell on my face to the ground. And behold, a hand touched me and set me on my knees and on the palms of my hands. And he said, O Daniel, greatly beloved, understand the words that I speak to you, and stand upright; for I am now sent to you: and when he spoke this to me, I stood up trembling; and he said to me, Fear not. These physical positions he detailed while listening to the inner voice would not have been articulated so thoroughly had he believed there were no profound meanings hidden within them. In Scripture, not only the words of holy men are prophetic, but often their actions bear prophetic significance, too. This holy man, filled with inner mysteries, enhances the authority of his speech through his posture. By first lying on the ground, then rising to his hands and knees, and finally standing upright, he illustrates the complete order of our spiritual development. We encounter the word of God ‘lying on the earth’ in repentance for our sins when still mired in earthly impurities. By adhering to this guidance, we lift ourselves up from the earthly detritus on our knees, thus elevating our hearts toward heavenly concerns. Just as one lying on the ground is troubled, so too is one on hands and knees beginning their ascent, becoming increasingly aware of spiritual matters. Ultimately, through the Lord's voice, one stands upright and trembles; the more we remove ourselves from earthly desires, the more precisely we recognize God’s words and the deeper our reverence grows. Meanwhile, those still pursuing earthly passions remain grounded. The one on hands and knees may shed some impurities but has yet to embrace the fullness of righteous living. Yet, one truly standing upright on God’s words elevates their mind to heavenly realities, disavowing their inclination toward worldly desires.

Interestingly, he aptly illustrates that he ‘stood up trembling,’ as the comprehension of internal truths becomes increasingly daunting as one progresses in virtue. Hence, he rightly receives the divine assurance, Fear not; as we learn to recognize our reasons for fear, God imparts to us the inner grace that inspires love. In this way, our contempt can gradually transform into fear, and fear into grace; when God seeks us, our self-contempt elevates us, and fear drives us away from our baser selves. Ultimately, contempt and fear may be surrendered, allowing us to unite with Him solely in love. Gradually, we come to learn the fear of Him, and become bound to Him solely by love. The phrase expressed in other manuscripts suggests, we learn to fear Him, and are attached to Him solely by the power of love. Accordingly, these stages of spiritual growth manifest as sequential steps, where the mind's foot first rests at the base of fear and then ascends to the heights of love; through fear being a corrective, and through what is dreaded one may gain courage. These stages of virtue are easier to navigate, as they allow a gradual transition from one to the next.

However, the specific nature of each step toward virtue deserves careful contemplation, as the mind seeks to gauge the vigor with which it ascends in each moral quality. Regarding foundational virtues, particularly faith and wisdom, they cannot be embraced independently; rather, they must be attained through distinct and organized methods akin to steps. Faith itself, while it empowers us to engage in perfect practice, often appears both unsteady and secure at once in its infancy, as it may presently feel stable yet is still touched by uncertainty or apprehension. Initially received, it can mature within us to perfection. If there had been no promise of rudimentary steps leading the believer's mind forward, the father of the afflicted child would not have responded to Jesus with, Lord, I believe; help my unbelief. Thus, he grew in faith—though he professed belief, he simultaneously sought assistance with his doubts. For this reason, the disciples implored our Redeemer, Increase our faith, that initial faith might evolve through successive steps toward perfection.

Furthermore, Wisdom, often termed the mistress of virtuous deeds, also enters the growing soul incrementally, requiring a remarkable journey through the steps of moral advancement. This progression is exemplified by the prophet Ezekiel’s vision of a man on a high mountain: He measured out a thousand cubits and led me through the water; the water was up to my ankles. He measured another thousand, leading me through, and the water reached my knees. He measured yet another thousand, and the water reached my loins. He measured a further thousand, and now there was a river I could not cross, for the water was too high to swim across. The number ‘a thousand’ symbolizes the fullness of goodness achieved. The man who appears measures a thousand cubits, and the prophet walks through water up to the ankles, reflecting how the Redeemer offers a fullness of goodness that serves as a foundational stage in our spiritual journey. Thus, the water reaches the ankles as we begin to embody righteousness through the wisdom bestowed upon us. As he continues, the measurement resulting in water at the knees suggests that the fullness of good practice enables our wisdom to reach a point where we can no longer yield to wrongdoing. Hence the apostle Paul encourages: lift up the hands that hang down, and the feeble knees, and make straight paths for your feet. Water reaching the knees symbolizes the wisdom that elevates us to righteous behavior.

In his next measure, the prophet walks through water reaching the loins, indicating that our fullness of good practice rises to a level where wisdom can effectively suppress all fleshly desires. It is notable that the Psalmist expressed a plea, Burn my loins and my heart, recognizing that the temptations of the flesh dwell close to the loins. Therefore, water that reaches above the loins signifies the refreshing presence of wisdom, cooling and stifling the base urges that can engulf the soul. Lastly, he measured yet another thousand, and confronted a stream he could not navigate; describing it as water high enough that he had to swim but could not cross. The perfection of our practice leads us to contemplation; in contemplation, the mind ascends to heights where it beholds the divine, yet cannot entirely grasp it. It is as though observing a stream too deep to traverse, catching sight of its beauty yet recognizing its incomprehensibility. Consequently, the prophet arrives at that stream where he cannot cross, for upon achieving the contemplation of wisdom, the magnificence within it elevates the person but simultaneously prevents the complete understanding of it, leaving them in a state of yearning that is both loving and aspirational.

Thus, blessed Job rightly labeled these advances in virtue as ‘steps,’ recognizing the distinct stages that divine gifts produce, which elevate us toward the attainment of heavenly realities. Therefore, referencing the Holy Scripture, he asserts: By my few steps I will reveal it, signifying his ascent to God's teachings, which are organized in stages of sacred practice. He approaches this sacred text, as if navigating ‘through his diverse steps,’ validating that his understanding is based not merely on words, but reflected in his actions. He concludes with the affirmation, And as a prince I will offer it, for all offerings involve a commitment we hold in our very being. To approach the ‘prince’ at the Judgment means to embody the commandments in our conduct, striving to align our lives with those sacred principles.

He believed himself so upright that he could stand confidently in the presence of the Almighty’s judgment (31-37) and had no fear of suffering the curse that had come upon Adam due to transgression (38-40). Thus, Job's actions and qualities reflect not only the virtue of the Old Testament righteous person but also the exalted traits that epitomize the New Testament believer.

These discourses, particularly the concluding remarks, offer a compelling summary of Job's entire existence, presented by Job himself. We observe him as a family patriarch, a judge, and a leader; we gain insight into his interactions with equals, subordinates, and the downtrodden—revealing both his overt conduct and inner intentions. We see the full spectrum of his life: his earlier joy, present sorrow, and future hopes. This portrayal encapsulates the essence of Job. Thus, it was appropriate for Job to conclude his defense against his friends and affirmations of his innocence with this representation. The concluding part of Job’s discourse is particularly noteworthy, highlighting an important section of the book.