My strength is not the strength of stones, nor is my flesh of brass.
אִם־כֹּ֣חַ אֲבָנִ֣ים כֹּחִ֑י אִֽם־בְּשָׂרִ֥י נָחֽוּשׁ׃
3 Church Fathers comment on this verse
The phrase "I am weak, I am not a stone" is not expressed by someone claiming to suffer unjustly; instead, it reflects the sentiments of an individual who acknowledges the fairness of their affliction but finds it unbearable, leading them to seek mercy.
What, then, grants me the endurance to face trials, and what is the purpose of my perseverance? It is important to recognize that the sources of strength differ between the righteous and the wicked. The righteous find their strength in self-control, resisting sinful desires, and shunning the fleeting pleasures of this world. They cherish the challenges of this life for the promise of eternal reward, disregard the allure of material wealth, and conquer the fear that trials may bring. In contrast, the wicked revel in the pursuit of corrupt pleasures without restraint, remain indifferent to the rebukes of the Creator, and cling tightly to worldly attachments even in hardship.
They seek hollow accolades at the expense of a meaningful life, amplify their wrongdoing, and oppose righteous living not just through words, but with violence. Their trust lies solely in themselves, as they perpetuate injustice day after day, with undiminished yearning for more.
Am I as hard as stone? Is my flesh as unyielding as bronze? The righteous person, who escapes the cruelty of the wicked amidst suffering, should assert, “My strength is not like the hardness of stone, nor is my body of bronze.” It is akin to Job’s candid revelation: “In the midst of my suffering, I do not mirror the wicked; I am not so hardened as to remain silent when faced with the threat of violence that seeks to silence my faith, nor am I so reliant on bronze that I can declare my confession without understanding its significance.” Contrarily, the wicked display a façade of strength, which is, in truth, a sign of their weakness; while the elect manifest what appears as weakness, yet is profound strength. Blessed Job, acknowledging that he lacks the fortitude for suffering, reveals his true strength for salvation. He points to the ultimate Source of his strength, ensuring it is not misattributed to himself.
The one who withholds kindness from a friend forfeits reverence for the Almighty. Herein, a friend encompasses every neighbor, growing closer in faith to us as they benefit from our goodness, aiding us in our journey to our eternal dwelling. The commandments of love are twofold: to love God and to love our neighbor. Love for God gives rise to love for others, while love for our neighbor nurtures love for God. For anyone who lacks genuine love for God cannot truly love their neighbor; instead, our love for God deepens as we first cultivate the seeds of charity towards those around us. As the Lord articulated before commanding us to love our neighbor as ourselves (Matt. 22:39), He first stated to love the Lord your God (Matt. 22:37) (See Deut. 6:5; Deut. 10:12). Hence, the Lord desires to embed the roots of His love in our hearts, allowing the branches of brotherly love to flourish. Moreover, love for God is also nurtured through our love for our neighbor, as John asserts, "If someone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen" (1 Jn. 4:20). Thus, love for God, when founded in fear, matures into passionate devotion.
Job's immense suffering led him to curse the day he was born. Instead of providing comfort, Eliphaz reproaches him for his lack of patience and insinuates that he harbors hidden sins. In reply, Job asserts that if anyone were to measure his afflictions, they would see that his grievances seem insignificant, indicating that he maintains an excessive level of patience, as nothing could possibly outweigh his anguish. Concurrently, Job longs for a quick demise to liberate him from his pain. He expresses sorrow over the deceitfulness of his friends, who view his misery as a wrongdoing simply because he has been subjected to divine punishment. Job therefore insists that his companions should at least furnish evidence of his guilt or challenge the authenticity of his suffering.
Passages read together with this verse.
THEOSIS