Christian's Mind & the World
by Alice Alexandra-Sofia
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Sunday, October 15, 2017

The Story of Job



He is the Lord our God; His judgments are upon all the earth

{Psalm 104(105):7}


The Lord is righteous in all His ways and holy in all His works

{Psalm 144(145):17}


God is a righteous Judge

{Psalm 7:11}


great are the glory and honor of the Almighty…

none equal in strength ... Him that judges justly

{Job 37:22, 23}




Among many stories of the people, the story of Job the Righteousness is one of the most moving ones. In my mind, I often return to it, especially when I think about knowledge, which the mind has lost during civilizations founded upon the heathenism, and still cannot recover. For the contemporary mind deluded with pride of technical achievements, especially, with the might of weapons of mass destruction, the very word wisdom became the archaic term. Yet, the search for wisdom was the natural for men at the beginning of human civilization. What happened with the human mind, what made it to forget that, only with wisdom, a human being – fragile piece of human clay – might become the precious jewel with which the kingdom of God can be built?

The one who read the Septuagint – the Books of Moses and other prophets of the Old Testament that establish the framework for the Christian teachings {John 5:39–47} – knows the story of Job (Ιωβ – Iov, Job). Job was righteous and rich man devoted to God. However, his devotion and faith were rigorously tested: Job was hit hardly by his losses, humiliation, suffering, and disease, which would break the stamina of the many.

Apparently, during all his trials, Job’s faith and his attitude toward God did not change; so, Job became the example for those who struggle with difficulties, stresses, and affliction, and who have to suffer losses and injustice, to pass through diseases, which they did not expect, behind which they do not see any cause, and which they – according to their judgment – do not deserve.

However, there is something else behind the surface.

Ultimately, three of Job’s friends (who came because of Job’s utter affliction, attempted to find at least some explanation for the Job’s suffering, and to provide at least some comfort for Job) stopped to speak, because Job was righteous before them {Job 31:38–40; 32:1}. Then, Elius the youngest one, who respectfully kept silence while the elder ones spoke, and who was very angry with Job because Job justified himself before God {Job 32:1–17}, began to speak about God.

Elius’ assertions {Job 32; 33; 34; 35; 36; 37} concerning omnipotence, majesty, and excellence of God, in Whose hand the light is held and Who guides man to righteousness, might be summed up with his last statements: the heaven entirely all are lower of His foundation, and His light is on the defenses of the earthΣ1. So great are His creations and works that they are beyond human comprehension. So great are the glory and honor of the Almighty that none can be equal to Him. God judges justly; He seals up the man’s hand, so man would know his powerlessness; the one who is wise in heart shall fear Him {Job 37:1–24}.

About ten centuries later, David the prophet and king in Jerusalem would extol the glory and mercy and omnipotence of God similarly {Psalm 144(145)}.

Thus, Elius separates two dimensions/settingsΣ2:

1/ the lowest (material) world of man [[the earth is beneath the heaven, yet even the heavens are the lower of the foundations for God]], in which mortal man lives, creates his thoughts, and attempts to accomplish his purposes

2/ the highest (spiritual) world – the realm of God, from which the judgment of God comes, and which man is unable to comprehend and therefore, is incapable to judge adequately.

This separation makes Job’s pretense on being just and righteous before God pointless, because

1/ the actions of God are beyond man’s understanding

2/ the levels of complexity, at which human life is arranged, are the lowest of the foundations–strata–realities–universes–worlds created by God. The mind is not empowered to comprehend the arrangement of anything that exceeds the complexity of its realm – the earth. Only God gives knowledge of some features of the heaven, and because of His mercy and according to His purposes, guides the mind in its development for the next phase existence: in the heavens – kingdom of God {in: John 14; 15; 16; 17; 1 Peter 1; 2; 2 Peter 1:2–11; 1 John; 1 Corinthians 13:9–12; 2 Corinthians 3:5–18; 4:6–7; 10:3–7; 12:2–5}

3/ according to the Job’s own words {Job 28:12–27},

a/ God established the way of wisdom and He knows her realmΣ3

b/ there is no place for wisdom in the world of men.

Therefore, if not given by God, there cannot be human unbiased and adequate judgment that is founded on true knowledge of the essence of things, as well as it cannot be righteousness of man before God – Job contradicts his own attempts to show himself righteous (that is wise) and therefore to justify himself before God.

The story of the Job’s suffering is completed with the final trial. God the Creator Whose power is immeasurable speaks to Job through the whirlwind and clouds revealing His power and His deeds, and evaluating Job and Job’s deep conviction in his own righteousness {Job 38; 39; 40; 41}, which, as Job thinks, is able to withstand the judgment of God.

God says:


Μη αποποι Μου το κριμα. Οιει δε με αλλως σοι κεχρηματικεναι, η ινα αναφανης δικαιος

Do not reject My judgment. Nothing was done to you except to reveal your righteousness

{Job 40:1–3}


Then, Job answers to God.

What Job could say to God?

To comprehend Job’s disposition and point of view, the one should recall that Job, without any apparent cause (e.g., sin against God, harm and injustice inflicted on other men) was deprived of all that the many would hold as the most valuable, even worthy to live and to die for, human possessions: children, wealth, health, dignity, respect of the others, abilities to help the others, and abilities to do the works according to the inclination of the heart and material possessions. Moreover, Job’s entire body was covered with the sore wounds, so, he had to seat on the dirt and dust outside of the city and scrape away discharge of his ulcers.

However, in spite of his dreadful affliction and suffering, Job sinned not with his lips against God; for instance, answering bitter complains of his wife, Job said to her that, if they received good things of the hand of the Lord, they shall endure evil things {Job 1; 2}.

However, the human perception of justice concatenates suffering, calamities, and other evils with the sins and evils committed by a person or his ancestors, which, sometimes might not be so: a human being is not able to comprehend the thoughts, plans, and ways of God {e.g., in: John 3:12–13, 31; 9:1–4; also, Exodus 34:6–7; Isaiah 55:8–9; 1 Peter; Hebrews 11; Revelation 21:5–8}.

Then, the evil is enabled to exist only in the temporal world of the downgradedΣ4 (so it can disintegrate) matter, in which the mind has to complete the quest for knowledge of the good and the evil and to evolve for the next phase of existence – for the eternity in the Kingdom of God where cannot be any evil {Genesis 3; Matthew 13; 18:10–14; 24; 25:31–46; Luke 10:18; John; esp. John 14; 17; James 1:17–26; 1 Peter 1; 2 Peter 1; 3:5–14; 1 John; Ephesians 1:3–14; Revelation 21:1–8; 22:1–5}.

So, Job had been cast down into the deep affliction and suffering of heart/mind and body: the terror came upon him, and that what he feared has befallen upon him; he came to the brink of his life. Speaking before his friends, Job cursed the night into which he was conceived and asserted that it would be better for him to be as an untimely born child who died instantly and never saw the light, yet who sleeps and rests with all the others. He also asked: why the light is given to those in bitterness and life to those in grief, who desire death and obtain it not although they dig for it as for the treasure {Job 3}?

In spite of long conversations with his friends who argue concerning reasons of Job’s suffering, Job did not acknowledge any evil and sin done in his past, which would justify his suffering {Job 27; 29; 30; 31; 32:1}.

However, if Job, in the depth of his heart, attempts to reject the judgment of God, so he might appear righteous {Job 40:1–3; 27:2–9; 29:1–26}, what, then, Job could say to God?

After God spoke to him, Job {Job 42:1–6} says something apparently strange for the one cast into such affliction and despair as Job is.

At first, Job acknowledges the omnipotence of God; Job knows that


a/ there is nothing impossible to God

b/ none is able to hide from God his thoughts

c/ he does not know and does not understand the great things that are done by God


Then, Job says that although he has heard by ear about God before, yet now, his eye has seen Him. For that reason [[because he has seen – perceived – God]], Job evaluated himself very low, as vile and fainted, as dust and ashes, so, he asks God to hear him, so he would speak and ask God, so let God do teach him. Thus, perception of God opens the Job’s mind for vision of the difference between the world of man and – as much as it was opened to Job – the realm, from which God spoke to him: at this moment, Job is empowered with the right discernment, and he sees himself – the Old Testament’s man – as is, just dust and ashes, in which, if without the breath of God, there is nothing {Genesis 2:7; 3:20; Job 42:1–6; Ecclesiastes 12:7}.

However, Job’s answer to God reveals also the evolution of the mind, which in the time of the Old Testament has reached the highest level of development and comprehension of the knowledge of God.

Again, initially, Job is the wise, rich, highly esteemed man who does right things before God and before the people, whose deeds of the good and mercy made him the true authority for the many. Job expects to have a good life (well–being, health, peace, prosperity), because he deserves such life for his righteousness and good works. Then, without any apparent reason, Job loses all he has; moreover, the dreadful illness comes over his body. Nothing is left from the previous perception of happiness and meaning of life: Job envies the child who died immediately after birth, so his eyes did not see light and he sleeps with all the others who completed their life at the earth; Job speaks of death as of the treasure for the afflicted ones. Definitely, Job came to the limits of human endurance. In his life, there is nothing in which he could discern any good and any justice toward him; there are no expectations that any good will come, because if Job’s righteousness had not prevented coming of the evil, who ever would help Job in his affliction? Even Job’s friends do not agree with him and have to tell nothing that would comfort Job who now dwells in bitterness and suffering.

Then, Job perceives God, and the result is that Job’s complains cease to exist: in the presence of God, Job comprehends own inner essence as dust and ashes, therefore, as consistent with the Job’s current outer reality. Then, the Job’s true righteousness comes to the light:


he does not ask God to stop his suffering, to heal him,

and to provide him with things needed for life


he asks God to hear him, so he will ask God:

let God do teach him


So, what happened with Job that he, instead of complains and prayer for deliverance, asks to be heard and to be taught by God?

It seems that the evil, which overcame Job’s life, became irrelevant at the moment when Job perceived God: the evil that was the cause of Job’s suffering has lost any meaning, because the evil does not exists in the presence of God – with perception of God, Job perceived the true essence of life. This moment is the moment of breakthrough:


from the temporal world controlled by death,

which is disintegration of the material things –

temporarily structured matter arranged for particular purposes

and destined for disintegration

the human mind ascends to perception of the eternal God

the human suffering and grief loses any meaning

before the Absolute Good, perfection, and Love of God the Creator,

into Whose kingdom the mind is going to come


The Job’s story has the happy ending: he was given more than he lost; he died full of days, and it is written that he will rise up again with those whom the Lord raises up {Job 42:12–17}.

So, what is the meaning of the Job’s story, how it could enhance understanding of the meaning of life and righteousness? What in fact, Job did say to justify his righteousness, and why he is not able to be truly just?

Job’s words conveys the outlook of the generations, for which the memory of the lost Paradise was the actuality and who carried the remnants of knowledge that was in a possession of men before the Flood and remained with them after the Babylon confusion {in: Genesis 6:9–22; 11:1–9}.

Through Job’s lamentations, the one could envision the philosophy of those separated from God and exiled ones {Genesis 3} for whom God, still, was everything of man and who still, perceived godliness as the highest wisdom. It conveys the knowledge of those who searched the ends of the earth to find the way back, into the Kingdom of the Creator.

However, as it was said by the friend of Job, shall a mortal be pure before the Lord? Those in the houses of clay are smitten: from the morning to the evening they no longer exist – they have perished, because they cannot help themselves: they have perished for lack of wisdom {Job 4:17–21}. So, Job asks: is not the time–life of man similar to a day of a hireling {Job 7:1–2}? Destruction by death is inevitable, because γη – the earth (ground/dust) is the house allotted to every mortal who was created from the dust {Job 10:8–9; 30:23; Genesis 2:7; 3:20, 22–25}.

Is then, or can it be, any place for wisdom among men destined to die within the world arranged to accommodate destruction and death?

The human mind cannot see wisdomΣ5 in destruction and death, although they are the natural end of everything created from the temporarily structured matter; that is why destruction and death, which are the end established by God for the temporal earth because of the original sin of menΣ6, have heard rumor of wisdom: it was written for men that by wisdom God creates and accomplishes His purposes {Job 28:23; Proverbs 8; 9; John 1:1–4; also, in Job 28:22, 28 – as the consequences of Genesis 3}.

Hence, Job seeks understanding of the foundations, on which the world of man is established. He observes the world where man searches the limits of the darkness and obtains the means of existence. Job did not discover wisdom in the realm, which accommodates physical existence of man; he concludes that wisdom is neither known to the mortal nor discovered among men: there is no wisdom in the depth, in the sea, in the sky; it cannot be acquired for the price of pure gold and precious stones.

So, Job asks: whence has wisdom been discovered, what is the place of knowledge and of what kind is the place of understanding? In other words, is there anything that the mind could identify as wisdom and knowledge within the world that accommodates its existence?

After bitter complains and before expressing the summary of his ruined expectations [[when he waited for the good things, days of evil came the more upon him {Job 30:26}]], Job describes the realm of death allotted to the mortal ones, the realm of life, and the foundations of the world {Job 28:1–28}:

1/ there is a place for silver, and a place for the gold where it is refined, they are bound to darkness: a stone darkness, and the shadow of death; this realm is cut out of the torrent by the reasons of dust, so they that forget the right way are weakened and removed from among men

2/ then, there is the earth of the living ones, out of which bread shall come: under it has been turned up as it were fire; its stones are the place of sapphire, and its dust is the gold of man

3/ there is the path unknown, unseen, and untrodden by men, but where the hand of God turned up the root of mountains, interrupted the whirlpools, laid bare the depths of rivers, and has brought His power to light.

However, the Wisdom of God has no place on the earth, and has no equivalent to the treasures of the earth: It exceeds all and is above of everything. It is hidden: the mortal has not known the ways of Wisdom; yet, death and destruction have heard rumor about itΣ7.

So, Job says {Job 5:8–14; 28:1–28}:

1/ God established His Wisdom; He created the ways of Wisdom and He knows Its realm {Job 28:23}. God surveys all that He made; He instructed man: θεοσεβεια εστι σοφια, το δε απεχεσθαι απο κακων εστιν επιστημη godliness is wisdom, to abstain from evil is comprehension/knowledge {Job 28:1–28} [[επιστημη knowledge, comprehension, skillfulness; from this word, the term epistemology is derived, which denotes the science of knowledge: the study of theory of the nature, sources, and limits of knowledge]]

2/ Lord God the Sovereign of all apprehends the counsel of the crafty ones – καταλαμβανων σοφουσ εν τη φρονησει {Job 5:12} whose hands shall not perform the truth and on whom the darkness shall come.

Thus, within the temporal realm that has no place for Wisdom from Above, the highest wisdom of man is rejection of the deeds of the evil – that is the same destruction and death that are the natural end of the temporarily structured matter–earth, from which a human body and the surrounding realm of the material things are composed. It means that by the very nature of human reason/intelligence, the mindΣ8 should come to perception of the eternity, even here, within the temporal world of material things, which all (including a human body) are composed from the temporarily structured matter.

In other words, the one should come to the understanding expressed by Elius who said to Job:


The Divine Spirit formed me,

the breath of the Almighty teaches me

{Job 33:4}


So, although man is formed of clay/earth, God teaches him and leads him to Himself, into the eternity with Him {Job 33:4–30}.

Hence, at the earth – within the world of the structured matter – material things, wisdom and knowledge of God are the immaterial conditions, states of existence, or dimensions, which the mind might or might not enter, and which cannot be accessed with usual means of the material world, for instance, such as money, tools, equipment, establishments, institutions, weapons, and so on. The mind is not able to buy wisdom and knowledge of God, which are given by God the Father – with the Holy Spirit and in the name of Lord Jesus Christ, the Word–God {Luke 10:22; John 1:1–18; 3:16–18, 34–36; 6:38–40; 10:15–18, 30; 14:15–26; 15:26; 16:7–16; 17}, or to receive it from anyone else, even for the price of all own worldly possession. Yet, only with these immaterial things, the mind is able to overcome the power of the material world: only in the Light of God the mind sees the light {Psalm 35(36):9}.

Job already knew that by the light of God he walked through the darkness – {Job 29:2–3}; indeed, his words convey advanced knowledge of the world of the material things. He has the right foundation of reasoning, because – as it was said by God – his friends spoke of God not so justly as Job has; therefore, Job should be right in his vision of the wisdom that the mind is empowered to discern at the earth.


1/ if to be wise and to have knowledge means to reject the evil, the one has


a/ to face the evil

b/ to be able to identify the evil, even under the mask of righteousness

c/ steadfastly keep himself separated from the evil,

so, it would not defile and poison the heart–mind and then, silence the conscience



2/ the purpose of the trial and tests, which inevitably run upon everyone who decides to follow God and to keep His commandments, might be seen as development of the right discernment, so the mind would be able


a/ to identify the evil within everything that the one encounters

b/ to resist “temptations,” that is to keep himself separated from the evil

in spite of advantages, privileges, wealth, and other material things

that might be obtained because of the service to the evil ones

c/ to accomplish own purposes in spite of hostility of the opponents

and other challenges that the one is empowered to overcome

d/ to keep within, in his heart–mind, the peace of God

in spite all storms, calamities, and trials of the outer worldΣ9


The difficulties, which the one encounters during development of the right discernment→evolution of the mind because of wisdom given by God, indeed can be compared with the process of refining the goldΣ10 by fire, by which all admixture is burnt out, as for instance, materialismΣ11 is annihilated from the mind that has perceived the Light of God.

Such refinements/trialsΣ12

enhance an ability to discriminate between the good and the evil

increase the power to overcome difficulties

eliminate weaknesses

build up the steadfast invincible will

and ultimately, reveal the true value of man


In conclusion, the story of Job reveals the pick of human wisdom that man was empowered to obtain before coming of Lord Jesus Christ.

Job accomplished the purpose set before the Old Testament’s man: he understood that the highest wisdom is in adherence to God and observance of His commandments, which all are about the good–life that is not compatible with the evil–death. Consequently, Job inferred that abstaining from the evil is the essence of knowledge: comprehension. Furthermore, Job’s behavior was consistent with his understanding and verbal expression of his beliefs.

However, Job’s other purpose – to find Wisdom from Above – has no chance for success: Job did not find Αγια Σοφια within the temporal disintegrating world, especially in destruction and death {Job 28:12–22}, because there is no place for wisdom along with the evil, which kills through lawlessness, deprivation of the knowledge of truth, suffering, corruption, degeneration, collapse, and disintegration {cf.: John 8:31–47}.

Wisdom that Job sought and did not find was revealed later, by the Word–God: Αγια Σοφια, Λογος, Who was with God from the beginning, through Whom all that exists came into being, Who has the authority over all flesh, and Who can give the eternal life to all that is given to Him {John 1:1–4; 6:37–40; 17:2}. He came into this temporal world controlled by death to fulfill the will of God the Father – to find, to collect, and to bring home His very Own ones who will follow Him. He left this world to its completion and came back to God the Father Who sent Him {John 1:1–18; 3; 6; 8; 10; 14; 15; 16; 17}.

Then, the wisdomΣ5 should be envisioned as a manifestation of the Absolute Good – the Law and Power and Love and Perfection – of God. The ancient prophet perceived wisdom as the breath of the power of God, the brightness of the everlasting light, the acting power of the Glory of God, and the image of God’s goodness that in all ages, entering into the holy souls, makes them friends of God and prophets {Wisdom 7:24–27}.

Such description foretells the Absolute Good of God revealed by Lord Jesus Christ, when wisdom would unfold as the unity of law, energy, and power that creates and maintains life, as the harmony and perfection of the Almighty Love of God that collects, heals, and instructs His lost creations and gives them the everlasting life {John; 1 John 1:1–18; 5:17, 21–47; 6; 10; 14; 15;16; 17; Wisdom}.

Furthermore, within the temporal world of the material structures, evolution (as preparation for the eternity) and wisdom (as the power that transforms the creature of dust into the immortal child of God) are inseparable.

Then, it becomes clear that Job as well as any of the mortals [[the mortals – the people of the Old Testament before coming of Lord Jesus Christ]] could not be empowered to find wisdom, if the very essence of wisdom – as the harmony of the wholenessΣ13 of law, power, energy, and all that is the absolute goodΣ14 of man – is negation of the mortals’ daily reality of disorder, degeneration, suffering, collapse, and death.

From another angle of consideration, the one could infer that the life of the Old Testament mind was similar to the slow death of thirstyΣ15 man in the waterless desert: as it could be inferred from the Holy Scriptures, the life of the Old Testament’s mind is the incessant cry to God for mercy and deliverance, the prayer for wisdom–knowledge of God – that is for the life–giving Holy Spirit – and therefore, redemption–life that, in the allotted time, was given by the Perfect Love of God, through acceptance, faith, and love to the Word–God, and because of keeping His commandments–words {e.g., in: Exodus 23:13, 18; Hosea 6:1–4; Psalm 62(63):1–8; 68(69); 105(106); 106(107); 118(119):25; Luke 10:22; John 1:1–18; 3:16, 36; 5:20–28; 6:2858; 10:1–18, 27–30; 14:6–26; 15; 16; 17; 1 Peter 1; 2; 2 Peter 1:2–11; 1 John; Ephesians 1; 2; Romans 8}.

However, at some level of development, we the mortals sometimes have to be beaten into the dust [[as Job was with all his losses, sufferings, disappointments, humiliation, and grief]], so, our mind would lose any hope and any fear, because nothing would left that could justify hope or evoke fear. Then, God may empower our mind to break through all limits of the limited temporal world and to come to understanding that,


as Eliphaz said, man is born for affliction as the eagles are born to soar to the highs

{Job 5:7}

as Elius said: The Divine Spirit formed me, the breath of the Almighty teaches me

{Job 33:4}

there nothing besides God

Then, we begin to see that we are something else besides the dust, if we can be chosen by God to evolve into the children of God destined for the eternity with Him {John 1:1–18; 14; 15; esp., 15:16; 16; 17}.

Then, we should

a/ realize that although we the mortals are the dust,

we have the Light of God in which we see the light

{Psalm 35(36):9}

b/ acknowledge the Absolute Good of God and comprehend that

God is right in all His judgments,

although, for the afflicted mind,

acceptance and justification of the judgment of the Lord

could be as difficult as it was for Job

c/ become the compliant clay in the hands of the Creator

ready for His works, so we may be formed into the carriers of the Light,

the dwelling–temple of the living God

{Job 33:6; Psalm 17(18):28; Isaiah 45:8–12; 64:8–9;

Matthew 5:15–16; John 1:5; 12:45–46; 14:21, 23; 17; 1 John 1:1–7; 2; 3; 4; 5;

1 Corinthians 3:16; Ephesians 2:4–10, 14–22}


In summary, the essence of Job’s story is awakening of the mind touched by God and given the wisdom that is the true righteousness of man.

The road of many children of God to true righteousness might be described with the pattern revealed by the story of Job:


initial happiness and satisfaction with outer abundance of the good of the material things

loss of the outer abundance of the material good

suffering, despair, and hopelessness –

understanding of futility and limitless of the temporal world of the material things,

in which it cannot be Wisdom from Above, if not given by God

comprehension of own nothingness, if one is without God

vision/perception of God

desire to be heard by God, to obtain mercy of God, and to be taught by God

acceptance by God, by Whose grace – love and mercy, the one obtains the everlasting life

[[because Job will rise up again with those whom the Lord raises up

{Job 42:16–17},

as anyone who has seen/perceived God and was taught by God will rise up

{cf.: John 11:25; 14; 15; 16; 17}]]


The truly righteous mind is empowered to perceive God: it has been given the right discernmentΣ16.

With the right discernment, the mind is capable


a/ to identify the presence of God that is the greatest – Absolute – good for man

b/ to identify the absence of God that – the absence of God – is the greatest evil for man

c/ to follow the path of righteousness and to obtain life everlasting in the presence of God.


The learning of alphabet of the eternity begins with acceptance of wisdom that is the true righteousness.



Σ1 In Job 36:32: Επι χειρον εκαλυψε φως – where εκαλυψε is a derivative of καλυπτω: cover up, cover with something, to shield, hold for protection/defense.

In Job 37:3: Υποκατω παντος του ουρανου η αρχη αυτου, και το φως αυτου επι πτερυγων της γης – where αρχη conveys meanings: beginning, authority, foundation, empire, kingdom; πτερυγων – derivative of πτερυγα – means wings, flanges, defenses, blades, aisles.


Σ2 In other words, e.g., in systems terms, it might be said that Elius has learned the arrangement of the material world by complexity levels, and he knows that it is useless to consider (or to attempt to comprehend, to analyze, to judge, to plan) the subject/phenomenon, which belongs to the levels of complexity that are higher than the mind of the observer.

The general meaning of complexity is universality of knowledge, which sustains the entirety of processes defining life of the world/realm → reality → system, when life is perceived as the totality of cycles of transformations of the divine → universal energy of creation. If to correlate knowledge with the preparedness to act, it might be said that the complexity of knowledge denotes the ability to act with the power, organization, and resources which are adequate to the actuality.

See Note 495 to Selections_&_Reprints


Σ3 Concerning Σοφια – wisdom, it is written in Job 28:23:


Ο Θεος ευ συνεστησεν αυτης την οδον, αυτος δε οιδε τον τοπον αυτης


where συνεστησεν is a derivative of συνε–στη–μι – arrange together, appoint, establish, unify, institute, which has the same root –στη– as συ–στη–μα – system, establishment, unity, unification, arrangement; οδον – might be a derivative of οδος/ουδος – way; the methods and means; limits; τοπον – place; space; region; sphere – realm.

In summary, God has established the wisdom and He knows her realm.


Σ4 See Note 120 to Selections_&_Reprints


Σ5 See Note 9 to Selections_&_Reprints


Σ6 See Note 58 to Selections_&_Reprints

Σ7 Η απωλεια και ο θανατος ειπαν, ακηκοαμεν δε αυτης το κλεος – Job 28:22.


Σ8 See The Mind


Σ9 See The Great Calm reprint in Note 366 to Selections_&_Reprints; reprint also is included in October 15, 2017; to download, click here


Σ10 The last book of the Septuagint written by Malachi the prophet conveys the forewarning {Malachi 3:1–3}: the Lord shall suddenly come into His temple. He is coming in as the Fire: He shell melt and purify His servants as gold and silver is melted and purified from the admixture and impurities, so they shall serve Him in righteousness.

Then, the Lord says that He came to cast the Fire into the earth. This Fire is the Holy Spirit issuing from God the Father and coming into those who are purified and sanctified by the Lord Jesus Christ. Man is the earth, the clay – mixture of dust with life–supporting water, which God transforms into a certain firstfruit of a new creation born by the Word of Truth: His child created into the likeness of the Word–God {Luke 12:49; John 1:1–13; 3:5–6; 4:24; 9:1–7; 10:30; 14:6–26; 15:1–3; 17:17–19; Acts 2:1–4; James 1:18; 1 John 3:1–3; Genesis 1:1–2; Deuteronomy 4:24; Isaiah 45:8–12; 64:8–9; Malachi 3:1–3}.

Then, St. James and St. Peter the Apostles advise the followers of Christ about patience: in various temptations and manifold trials, faith and patience work perfection and bring salvation through Lord Jesus Christ, the Word–God, foreknown before the foundation of the world and revealed in the ending times {James 1:2–12; 1 Peter 1:3–25}.

St. Paul the Apostle writes of the followers of Christ as of the ones chosen from the beginning to be adopted sons through the Lord Jesus Christ in Whom is completeness and perfection of all and in all. The Apostle re–focuses the suffering ones from the temporal perceivable things (earthly matters, material things) into the unseen, yet eternal realm: he reminds us that everything is done for the sake of man, that suffering in short–term temporal earthly life will bring the eternal glory. The Christians are the co–workers of God {Θεου γαρ εσμεν συνεργοι1 Corinthians 3:9}, the field of God, and the building of God, so everything done and created by man will be tried by the Fire: this Fire will annihilate all that is not built on the only true foundation – Jesus Christ, the Word–God {Ephesians 1:2–23; 2 Corinthians 5:14–18; 1 Corinthians 3:9–15}.

St. John the Apostle {1 John 5:1–12; Revelation 21:6–7} defines the one born of God as the one


who believes that Jesus is the Christ, the Son of God

who loves Him

who keeps His commandments


The one who is born of God overcomes the world of the evil and receives the everlasting life; he shall receive the inheritance of the son of God.

Therefore, the Job’s words concerning the stone darkness and the shadow of death, where silver and gold are refined, the place of death and destruction {Job 28:3, 22}, refer to the world living by the evil, the world that has been overcome by Lord Jesus Christ, the setting within which the true followers of Christ are tested and refined by trials and suffering as the silver and gold are refined to reveal their beauty and true value.


CHRISTIANITY – Supplement 1 to Selections_&_Reprints

Note 448 to Selections_&_Reprints


Σ11 Materialism is the assertion that the matter is the only reality of human existence: even thought, feelings, and will are the functions of the matter and must be explained as the features of the matter and in the terms of the matter.

It means that materialism fixes the human mind/intelligence/reason within the realm of collapsing and disintegrating matter as the only reality of human existence and deprives a human being of the life of the spirit: it does not recognize the human connection to God Who is the Spirit and therefore, deprives a human being of the eternity with God the Creator.

The essence of materialism is denial of existence of God → deification of the matter → elevation of the matter at the rank of the only existing, thus, true reality,

As denial of God and worship of the matter, materialism deprives the mind of any possibility of evolution and obtaining the everlasting life in presence of God.

The one who has faith in God, defines materialism as the abnormality, some kind of lethal disease: a peculiar kind of “blindness” and “debilitation” of the mind {as it is in: Isaiah 6:9–11}, which cuts itself out of life by closing for itself the access to the Source of life.

The materialistic mind, which lives only by the material things and values of the matter, is incapable of perceiving the wholeness of the living evolving world that lives by the Spirit of God. Such a mind is caged in darkness of limited temporal setting; it lives its short life locked within the temporal collapsing singularity: limited time–space–complexity–bounded world, which is cut by the reasons of the dust {Job 28:4} from the eternal flow of the divine creative energy.

Transformation of the mind that initially acknowledged existence of God into the materialistic mind might be envisioned as the process of extinguishing the breath of God within a human being {in: Genesis 2:7; Job 27:3–4, 8–22}, so the unrighteous thoughts, evil words and deeds might become the way of life making the evil the only the reality and bringing forth collapse, destruction, ruin, and death {e.g., in: Genesis 6:1–6, 12–13}.

In fact, materialism is crucifixion of the mind. The Phoenicians crucified human body and lifted the dead flesh up from the earth, to defy the Creator of life. Materialism fixes the mind on the cross of the matter making the dust the only reality of human existence.

The Old Testament mentions those who shall leak the dust as the serpents crawling on the earth and who shall be confounded in their confinement {Micah 7:17}, and the ones whose soul has been brought down to the dust and whose belly cleaved to the earth {Psalm 43(44):25}. These descriptions convey the essence of materialism: imitation of the arch–evil – the liar and father of lies and murderer from the beginning destined to devour the earth (the matter, or the dust) and to crawl upon the earth on its breast and belly {John 8:43–44; Genesis 4:15}.

See Note 348 to Selections_&_Reprints


Σ12 St. Peter the Apostle writes of the “fiery trial” that the Christians encounter for the sake of Christ: although they are reviled in the name of Christ, they are blessed, because the Spirit of God rests upon them {2 Peter 4:12–19}. Christianity was established on the love and obedience of the Son of God Who became the Redeemer of the world {Mark 14:32–36; John 3:16–17; 4:34; 10:17–18; 13:34–35; 18:10–11}; it spread and grew up on the blood of the martyrs for Christ – the human beings who preferred death for God to life without Him. St. John the Apostle {1 John 5:1–12; Revelation 21:6–7} defines the one born of God as the one


who believes that Jesus is the Christ, the Son of God

who loves Him

who keeps His commandments


The one who is born of God overcomes the world of the evil and receives the everlasting life; he shall receive the inheritance of the son of God.

Therefore, the Job’s words concerning the stone darkness and the shadow of death, where silver and gold are refined, the place of death and destruction {Job 28:3, 22}, refer to the world living by the evil, the world that has been overcome by Lord Jesus Christ, the setting within which the true followers of Christ are tested and refined by trials and suffering as the silver and gold are refined to reveal their beauty and true value.

Any human being, who decides to follow the Christ, is tested within this world to reveal his true value. The inner essence of a follower of the Lord is evaluated by the steadfast faith, love of God, devotion to the Absolute Good, and abilities to imitate the perfection, mercy, and love of God. Only when a human being encounters difficulties, has to deal with betrayal and evil of the others, has to come through personal losses and suffering, his inner essence reveals itself through his words and deeds. So, for a Christian, could it be logical to keep expectations of things, which are valued by the material world, e.g., such as glory of man, and other commonly desirable things?

The contemporary godless societies do everything that is in their power to separate man from God, to deprive the mind from true knowledge of God (while the very meaning of humanity is in knowledge of God, and while evolution of the mind is possible only because of knowledge of God), to corrupt and pervert the human nature and nature of other living beings, to pollute and contaminate the entire planet. They accomplish their task of comprehensive corruption through deceit and propagation of false knowledge: they

have social, political, and religious establishments and institutions

based on the philosophical doctrines of Aristotle and his followers –

the doctrines that reject the Absolute Good as irrelevant to the daily life

foster ethics–free sciences

operate and control human beings as if they are political/social animals,

in the same fashion as the owners control the herd of animals

and slave–masters manipulate the mob of slaves.


If so, what then, a human being can expect within the settings, in which there is no humanity?

For instance,


if, starting with kindergarten, people are exposed to bullying and sexual abuse

if they learn how to fornicate before they learn what is the meaning of human and, especially, woman’s virtue

if they are taught how to inform against their counterparts,

and how to betray those who feed them

if they are encouraged to disregard the needs of parents and those who take care of them

if their education how to become a valuable member of the society

begins with the violent games, through which they learn how to kill and hurt living beings,

and is completed with movies and entertainment,

through which they discover how to violate all commandments of God

if they do not have any sacred and pure belief in their heart –

what such creatures can do to the others?


From another side, if a child, who has been brought up by a Christian family and learnt the meaning of righteousness, enters the godless society that consists from the people who reject natural human values and disregard virtue as fantasy of old generations, what such a child can expect but abuse, humiliation, betrayal, suffering, and persecution?

Then, what those who made the godless societies and who are their product and part, can expect for themselves but suffering, destruction, and other evils similar to those that they inflict onto the others? Their misery can be complete, if they realize that their expectations are connected with the temporal world of material things and they will vanish with their exit from this world.

See Notes 119, 335, 337, 346, 347, 362 to Selections_&_Reprints


Σ13 See Note 378 to Selections_&_Reprints


Σ14 The absolute good is the attribute of God, and this absolute good is the main law, to which the mind has to follow, and the main ideal, which the mind has to imitate, if it wants to live.


The Absolute

The Works of God

The First Standpoint: Establishment of the Absolute, and Revelations of the Absolute: the Honor and Authority of Lord Jesus Christ, the Son of God, the Word–God in Selections_&_Reprints. Part 2

God the Lord of Knowledge – the Portion of the Living Ones, Perception of Wisdom, and other postings in Selections_&_Reprints. Part 3 and Part 4

The Mind

The Excellence, and The Absolute Power reprints in Note 1 to Selections_&_Reprints


Σ15 See The Thirst, and The Water for the Arid Earthreprints in Notes 33 and 132 to Selections_&_Reprints


Σ16 See The Discernment




The Story of Job is included in Selections_&_Reprints, Part 3.