Job 34:36Meaning & Commentary from the Church Fathers

They lack the ability to empathize with the vulnerabilities of their neighbors as they do with their own failings. Elihu believed that Job, being distressed, deserved punishment for sin and thus felt no compassion for him, even amid profound suffering. In contrast, true saints can denounce someone's wrongdoings while still feeling compassion for their distress; they know how to both restrain pride and heal wounds, allowing their hearts to soften without increasing their own weaknesses. Meanwhile, the arrogant lack compassion; they not only fail to empathize with the righteous when they suffer but also exacerbate their troubles under the guise of righteous rebuke, often magnifying minor faults or distorting genuinely good traits. Holy teachers, in their zeal, occasionally exaggerate the faults of those who err and, through outward behaviors, delve into concealed issues, deducing significant flaws from even the smallest missteps. Thus, it was told to Ezekiel, ‘The son of man hath digged the wall’ and added, ‘And when I had dug through the wall, a door appeared there, and He said to me, ‘Go in and see the most abominable abominations that they are doing here.’ So, I went in and saw that every likeness of reptiles and every abomination among the animals and every idol of the house of Israel was painted on the wall. For Ezekiel's vision illustrates the nature of the rulers, with the wall symbolizing their hardness. Digging the wall signifies uncovering hardened hearts through stern declarations. As He dug, a door appeared, illustrating how, when harsh truths are revealed, the secret thoughts of those being criticized become visible. Consequently, he was instructed: Go in and see the most abominable abominations they commit here. A man enters to witness the transgressions, which, upon observing specific signs, penetrate the hearts of those under scrutiny, unveiling illicit thoughts. He remarked, And I went in and saw, and lo, every likeness of reptiles and all the abominable among the animals. The reptiles symbolize worldly thoughts, while the animals denote those slightly elevated above the ground yet still seeking earthly rewards. Reptiles remain completely terrestrial; though animals rise above the earth, their gluttonous appetites pull them back down. Thus, reptiles inhabit the wall when worldly desires dominate their thoughts. Animals are present if righteous aspirations emerge but are still driven by a desire for temporal accolades, displaying an ambition that leads them to base purposes. Hence it is correctly declared: And every idol of the house of Israel was painted on the wall, for it is stated, ‘And covetousness, which is idolatry.’ After the animals, idols are accurately depicted because although they ascend metaphorically via their services, they ultimately descend through unholy desires. The phrase “drawn on the wall” aptly describes how external factors are absorbed into the heart through imagination.

Therefore, it is essential first to recognize the opening and then the door on the wall before uncovering the underlying abomination, as the signs for every sin are first seen externally and the entrance to iniquity revealed, culminating in the exposure of hidden evils. In this vein, holy teachers scrutinize minor issues to expose major hidden errors. They deliver sharp rebukes to eliminate the thorns of deadly thoughts, acting out of love and without pride. They would go so far as to lay down their lives for those they admonish within their compassionate hearts. They present clear truths in their teachings, speaking and warning against evil earnestly, not as Elihu does, mistakenly desiring punishment. Sometimes their rebukes are fierce toward those they genuinely care for, yet their composed demeanor belies any impassioned discourse. They fear that neglecting to admonish the wicked could lead to their own eternal condemnation, and through heated censure, they intend to prepare themselves as for defense against their stern Judge.

Moreover, it was said again to Ezekiel, ‘Son of man, take a brick and set it before you, and write upon it the city of Jerusalem, and lay siege against it, and you will build equipment, erect a mound, and set up a camp against it, and establish wall-breakers round about it. And take a plank of steel, and build a wall of steel between you and the city.’ Ezekiel represents the rulers. Holy teachers regard this passage as significant, as they take a brick to symbolize their grasp of the earthly heart of their listeners, instructing them carefully. They place this brick before themselves and guard it diligently, desiring to reveal the heavenly vision to worldly hearts through their sermons. They are commanded to lay siege to it and construct their defenses, illustrating how teachers confront the worldly mindset, which seeks the heavenly realm, by exposing the sins that continually assault the soul. When each individual sin is highlighted, a metaphorical siege against Jerusalem is invoked through the preacher's voice—with sin threatening and virtue fortifying the mind. Holy preachers strengthen the mind against temptation by articulating virtues that counteract vices. They build walls in the face of increasing temptations, providing clarity for their listeners while equipping them to recognize and confront the pervasive temptations of this life.

This brings us to the imagery of taking a plank of steel to construct a solid barrier between themselves and the city. The plank signifies that which is intense, and steel represents fortitude. Zeal for God's cause ignites the teacher's mind profoundly. For Paul expressed this fervor when he proclaimed, ‘Who is weary, with whom would I not be weary? Who is tempted, for whom would I not be inflamed?’ Anyone filled with zeal against sin remains fortified by a robust conscience, maintaining his duty to preach and lead without incurring condemnation. His resolution serves as a formidable barrier between himself and his hearers, ensuring he does not face chastisement for neglecting to admonish them, as God previously warned Ezekiel. Paul exemplified this vigilance by stating, ‘I am clean from the blood of you all, for I have not shunned to declare to you the whole will of God.’ Hence, it is vital for teachers to be consumed with righteous zeal so that they might avoid suffering eternal torment due to laziness or negligence.

However, we must differentiate our approach towards those who are unrighteous yet under our authority and those who are righteous yet beyond our governance. Fear should compel us to rebuke the former while honoring the latter. The pursuit of justice should guide our respect toward the faithful. Arrogant individuals, lacking this discernment, treat the righteous who do not submit to them similarly to how good preachers address the unrighteous who comply. When the haughty receive unjust criticism, they often resort to curses, for they lack love for their neighbors and bear ill will that mirrors their own fears. As Elihu reveals his concealed animosity through cursing, exclaiming, “My Father, let Job be tested even to the end; do not turn away from the man of iniquity,” he erroneously labels him a lawbreaker despite God's declaration of his righteousness. As many complex themes intertwine here, it is best to address them surely and succinctly.