As if he said in plain speech; ‘Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be
oppressed
with tribulation.
St Gregory - Moralia - Job
whose face does he dread to endure [or, ‘the sight of whom he dreads’]?
Yet not only Elijah and Enoch who are brought forward for the rebuking of him, but even all the Elect ‘reprove his way to his face,’ whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness.
But because this they do by divine grace and not by their own powers, it is rightly said now, Who shall reprove his way before his face?
For ‘who’ is there save God, by whose aid the Elect are supported to have power to withstand him?
For sometimes in Holy Scripture, when in asking a question the word ‘who’ is put, the Almighty is denoted.
Hence it is written, Who shall raise him up?
[Gen.
49.
9] Of Whom it is said by Paul, Whom God raised from the dead.
[Gal.
1, 1] In respect then that holy men oppose themselves to his wickedness, it is not themselves, that ‘reprove his way,’ but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face.
For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see.
But when he shall come in that damned man, whoever withstands his presence, ‘reproves his way before his face,’ the powers of whom he at once sees and sets at nought.
Or surely, to ‘reprove his way before his face’ is to disturb the prosperity of his course by the interrupting of eternal punishment.
Which thing because the Lord alone is to do by His own might, of Whom it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, [2 Thess.
2, 8] it is rightly said, Who shall reprove his way before his face?
And hence the words follow, And who shall repay him what he hath done?
Who, truly, save the Lord, Who alone shall ‘repay that lost man what he hath done,’ when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation?
But what this exalted prince of the wicked is about, as long as he is in this life, let us hear.
It goes on; Ver.
32.
He shall be brought to the graves, and in the heap of the dead bodies he shall watch.
[lix]
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70. Whereas graves cover dead bodies, what else is denoted by ‘the graves’ but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be ‘brought to the graves,’ in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell ‘are about him,’ in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ‘the heap of dead bodies,’ that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan’s ‘keeping watch in the heap of dead bodies,’ is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added;
Ver. 33. He was sweet to the pebbles of Cocytus.
[lx]
71. ‘Cocytus’ in the Greek tongue is the term for ‘lamentation,’ which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man ‘Cocytus’ means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be ‘strengthened’ in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become ‘pebbles of Cocytus,’ who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any
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thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations, It goes on;
Ver. 33. And he draweth every man after him, as there are innumerable before him. [lxi]
72. In this place by ‘man’ is meant one whose taste is for things human. But whereas ‘everyone’ is more than an ‘innumerable’ quantity, we have to enquire, wherefore he is said before him to draw an ‘innumerable’ quantity, and after him ‘every man’ saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing ‘draws an innumerable quantity’ indeed, yet not ‘everyone’ of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ‘innumerable quantity,’ when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an ‘innumerable quantity,’ but ‘everyone,’ in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ‘draw every man’ than an ‘innumerable quantity,’ wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ‘an innumerable quantity’ than ‘every man. ’ For he after him ‘draws every man,’ in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than ‘all’ whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ‘every man,’ and he gets a bigger booty now, when he assails the hearts of an ‘innumerable quantity. ’ Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,
[HISTORICAL INTERPRETATION]
touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper ‘in this life, it is necessary that the elect of God should
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be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying,
How then comfort ye me in vain, seeing your answer is shewn to be against Truth?
[lxii]
73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another’s deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.
BOOK XVI.
After going through the twenty-second and twenty-third chapters of the Book of Job, and the twenty-fourth to the middle of verse twenty with a brief explanation, he brings the third Part to a close.
[LITERAL INTERPRETATION]
THOSE persons, who being opposed to the words of truth, get the worst in making out a case, often repeat even what is well known, lest by holding their tongue they should seem defeated. Hence Eliphaz, being pressed closely by the sayings of blessed Job, utters things which no one but is aware of. For he says,
Ver. 2. Can a man be compared unto God, even when he has perfect knowledge? [i]
1. By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? And yet further he subjoins the power of God as defending it.
Ver. 3 Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
[ii]
2. For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. [Ps. 16, 2] For He is truly ‘Lord’ to us, because He is also assuredly ‘God,’ Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary
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pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided. Yet further Eliphaz adds what there is no man but is aware of, saying,
Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment?
[iii]
3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eliphaz, who brought in idle words, immediately burst out into abusive ones, saying,
Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite? [iv]
4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
5. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds;
Ver. 6-8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it.
[v] [ALLEGORICAL INTERPRETATION]
6. In Holy Scripture by the term of ‘a pledge’ sometimes the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the Holy Spirit, as where it is said by Paul, And given the earnest of the Spirit in our hearts. [2 Cor. 1, 22] For we receive a pledge for this, that we may hold an assurance touching the promise that is made to us. And so the gift of the Holy Spirit is called a pledge, in that by this our soul is strengthened to assuredness of the inward hope. Again by the name of a ‘pledge’ confession of sin is used to be intended, as it is written in the Law; If thy brother oweth thee aught, and thou takest away a pledge from him, restore the pledge before the setting of the sun. [Ex. 22, 25. 26. ] For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call ‘debts. ’ Whence it is said to the servant when he sinned, I forgave thee all that debt. [Matt. 18, 32] And in the Lord’s Prayer we pray daily, Forgive us our debts, as we forgive our debtors. [Matt. 6, 12] Now we ‘take a pledge’ from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he
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has done, and begs pardon, has already as it were given a ‘pledge’ for his debt, which pledge we are bidden to ‘restore before the sun set,’ because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their error, it is said by Eliphaz as under the likeness of heretics; For thou hast taken away a pledge from thy brother for nought, i. e. ‘From those, that come to thee from us, thou didst exact a confession of error to no purpose. ’ But, as we said before, if we suppose a ‘pledge’ the gifts of the Holy Spirit, heretics say that Holy Church has ‘taken away the pledge of her brothers,’ because they imagine that those that come to her, lose the gifts of the Spirit. Hence it follows, And stripped the naked of their clothing.
7. Those whom they draw after them by their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they esteem them to be clothed so long as the things which they themselves preached they witness observed by them, and when any persons return to Holy Church from them, they immediately fancy that they have lost the garments of instruction. But whereas one that is naked cannot he spoiled, we have to enquire how they are first mentioned as ‘naked,’ and afterwards as ‘stripped? ’ Now it is necessary to know that every one that enjoys purity of mind, by the very circumstance that he has not the cloak of double-dealing, is ‘naked. ’ And there are some among the Heretics, who have purity of heart indeed, but yet take up the corrupt tenets of their teaching. These same are at once by their own purity ‘naked,’ and by the preaching of those persons they are as it were clothed. And whereas all such are easily brought back to Holy Church, for this reason that they do not use the wickedness of doubledealing, those persons heretics acknowledge as naked, whom they call stripped by her of their clothing, because they look upon all the simple-minded as slow and dull, who, they see, have parted with their own corrupt tenets.
8. It follows; Thou hast not given water to the weary, and thou hast withholden bread from the hungry. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those ‘weary’ that are worn down under the wearisome load of this world. And hence Truth saith by Himself, Come unto Me, all ye that labour and are heavy laden, and will give you rest. Matt. 11, 28] And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. Thou hast not given water to the weary, and thou hast withholden bread from the hungry. For themselves they think they ‘give water to the weary’ when to persons travailing under their earthly load they supply the cup of their own error. And they look upon it that they themselves have not ‘withholden bread from the hungry,’ in that when questioned even touching things invisible and incomprehensible, they answer with pride and boldness; and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees anyone hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility; and such she recalls to a
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sense of well-regulated humility, when she bids everyone of them by her Preacher, not to be wise of himself above that he ought to think, but to think soberly. [Rom. 12, 3] And again, Be not highminded, but fear. [Rom. 11, 20] And again, Seek not out the things that are too deep for thee; neither search the things that are above thy strength. [Ecclus. 3, 21] And again, Hast thou found honey? eat so much as is sufficient for thee, lest perchance thou be filled therewith, and vomit it. [Rrov. 25, 16] For to ‘find honey,’ is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is ‘filled with honey, and vomits it,’ who in seeking to dive deeper than he has capacity for loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholden bread from the hungry.
9. And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power. Thus it follows; For in the might of thine arm, thou didst possess the earth, and as the most powerful thou didst hold it. As if he said in plain words, ‘Whereas thou didst take possession of the earth every where in thy preaching, it was the power of might, and not the reasonableness of truth. For whereas they see that Christian princes hold fast her preaching, all the credit which is given to her by the people, they look upon not as the efficacy of righteousness, but the account of secular power. It goes on;
Ver. 9. Thou hast sent widows away empty, and the arms of the fatherless hast thou broken. [vi]
10. The common multitudes that are brought under to heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil; heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the ‘widows’ left empty by Holy Church? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessary nourishment. Concerning whom it is said by Paul, Forbidding to marry, and commanding to abstain, from meats, which God hath created to be received with thanksgiving of them which believe. [1 Tim. 4, 5] Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their ‘arms are broken’ by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins. For it is added;
Ver. 10. Therefore snares are round about thee; and sudden fear troubleth thee.
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[vii]
11. That man ‘sudden fear doth trouble,’ who neglects to consider what there is hanging over his head from the severity of the Judge, when He comes. Therefore, whereas heretics look upon the faithful people as borne down by sins of misbelief, they make it a charge that ‘snares are round about them. ’ And because they believe that it does not foresee the future, they suppose this people under the smiting to be ‘troubled with sudden fear;’ which persons adding yet further insult subjoin, Ver. 11. And thou thoughtest [V. And thoughtest thou? ] thou wouldest not see darkness; and that thou wouldest not be borne down with the force of overflowing waters.
As if he said in plain speech; ‘Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain; which same troubles Eliphaz compares to ‘overflowing waters,’ in that whilst one set rushes in over another, as in swoln waters waves follow waves. It goes on,
Ver. 12-14. Dost thou bethink thee that God is in the height of heaven, and high above the height of the stars? And thou sayest, How doth God know? and, He judgeth as in the dark. Thick clouds are a covering to Him, that He seeth not our matters; and He walketh in the circuit of heaven.
[viii]
12. There are very many so dull that they cannot dread aught, saving what they see in a bodily form. Whence it is brought to pass that they do not fear God, in that they cannot see Him. But heretics because they think themselves wise utter words of insult against Catholics, and imagine that He is not feared by them, because they are unable to see Him in a bodily shape, so that as it were from deadness of perception they think that their Maker, because He is higher than heaven and exalted above the tops of the stars, is not able to see from a distance, and that because between ourselves and the seat of heaven the regions of the air are interposed, He, ‘as it were buried in a cloud passes judgment out of the darkness,’ and intent upon things above, the less considers those below, and whilst He holds together the binges of heaven by encircling them, doth not see into the interior parts. But who that was out of his right mind even, could suspect such things of God. Who indeed, whereas He is always Omnipotent, so minds all things that He is present to each one individually, and so present to each that His Presence is never wanting to all together. For though He forsakes persons when they sin, yet to those very persons He is present in respect of judgment, to whom He is seen to be wanting in respect of aidance. Therefore He so encircles what is without that He yet fills what is within, so fills what is within that He yet encircles what is without, so rules the heights above that He does not quit the depths below, is in such sort present to the parts beneath that He does not depart from those above, is so concealed in His own appearance that nevertheless He is known in His working, so known in His work that yet He cannot be comprehended by the calculation of the person knowing Him; He is in such a way present that yet He cannot be seen, in such a way impossible to be seen that yet His very own judgments bear witness to His Presence, so yields Himself to be understood by us that yet the very ray of the perception of Himself He overclouds to us, and again so holds us in by the darkness of ignorance that notwithstanding He shines into our minds with the rays of His brightness, so that at once by being lifted up it may see something, and made to recoil may tremble all over, and because such as He is it is impossible to
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see Him, may yet know Him by seeing Him some little. But all this heretics do not reckon Holy Church to be acquainted with, because by a foolish judgment they suppose that they alone are wise. In a type of whom it is yet further added;
Ver. 15. Wouldest thou mark the old way, which wicked men have trodden?
[ix] [LITERAL INTERPRETATION]
13. As the ‘way’ of our Redeemer is humility, so the way of the world is pride. And so wicked men tread the way of the world, in that by the desires of this world they walk in self-exaltation. Of which same wicked persons it is yet further added;
Ver. 16. Which were taken away before their time, whose foundation was overflown with a flood.
[x]
14. Whereas the period of our life is assuredly foreordained for us in the foreknowledge of God, it is a very important question on what principle it is said now, that the wicked are withdrawn from the present world ‘before their time. ’ For Almighty God though He often change His sentence, yet His counsel never. At that time, then, is every man ‘taken away’ from this life, at which by Divine power he is foreknown to be before all times. But it is necessary to be known, that Almighty God in creating and disposing of us, according to the deserts of each one also appoints his bounds too, so that either that bad man should live a short time, lest he do mischief to numbers doing right; or that this good man should last longer in life, that he may prove a helper of good practice to numbers; or again that the bad man should be detained longer in life, to add yet more to his wicked deeds, purified by the testing whereof the righteous may live a truer life; or that the good man should be withdrawn more speedily, lest if he were to live long here, wickedness should spoil his innocence. Yet it is to be borne in mind, that it is the loving-kindness of God, to vouchsafe to sinners space for repentance. But because the times vouchsafed they do not turn to the fruits of penance, but to the service of iniquity, what by the mercifulness of God they might have obtained, they let go out of their hands. Although Almighty God foreknows that time of each individual for death, at which his life is brought to an end; nor could any one ever have died at any time, saving at that actual time when he does die. For if to Hezekiah fifteen years are related to have been added for life, the time of his life was increased from that end, indeed, in which of himself he deserved to die; for God’s providence foreknew his time at that point whereat He afterwards withdrew him out of the present life. This then being so, what does it mean that it is said, that the wicked were cut down before their time, but that all they that love the present life, promise to themselves longer periods of that life? But when death coming on withdraws them from the present life, the spaces of their life, which they were wont as it were in imagination to draw out to themselves longer, it cuts asunder. Of whom it is rightly said, whose foundation was overflown with a flood.
15. For the wicked while they neglect in heart to go on to the things of eternity, and do not observe that all things present are fleeting, fix their heart on the love of the present life, and as it were therein construct for themselves the foundation of a long abode, because by desire they are established in earthly things. Thus Cain is described the first to have constructed a city upon earth, who thereby is plainly proved an alien, in that the same set a foundation upon earth, who was alien to the stedfastness of the eternal world; for being a stranger to the things above, he has settled his foundation in things beneath, who has placed the settling of his heart in earthly delight. And hence,
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in the stock of that man, Enoch, which is by interpretation ‘dedication,’ is born the first. But in the offspring of the Elect Enoch is described to have been the seventh, in this way, because the sons of perdition by building dedicate themselves in this life which comes first, but the Elect await the dedication of their building up in the end of time, i. e. the seventh number. For one may see great numbers minding temporal things alone, seeking after honours, open-mouthed after the compassing of good things, look out for nothing after this life. What then do these but ‘dedicate themselves’ in the first generation? One may see the Elect seeking nothing of present glory, gladly bearing want, undergoing the ills of this life with a composed mind, that they may be crowned at the end. And so to the Elect Enoch is born in the seventh generation, in that the dedication of their joy they look for in the glory of the last retribution. [Gen. 5, 21] And whereas by the daily lapse of time the mortal state in the present life itself runs to an end, and destroys the dedication of the children of perdition by removing those very children of perdition, it is rightly said of the wicked, Whose foundation was overflown with a flood; i. e. the mere course of changeableness overthrows in them the settlement of wicked rearing. It goes on;
Ver. 17. Which said unto God, Depart from us. [xi]
16. That this too blessed Job had said, who can doubt? But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. [Job 21, 14] It goes on;
And as though the Almighty could do nothing, so reckoned concerning Him.
In this part likewise the wording, and not the statement, is changed. For what was expressed by blessed Job; What is the Almighty that we should serve Him? [Job 21, 15] is expressed by Eliphaz, And as though the Almighty could do nothing, so reckoned concerning Him. It goes on;
Ver. 18. Yet He has filled their houses with good things.
[xii]
17. The Lord ‘filleth the houses of the wicked with good things,’ in that even to the unthankful He refuses not His gifts, that either they may blush at the loving-kindness of their Creator and be brought back to goodness, or altogether despising to return thereto, may from the same cause be there worse punished, that here they rendered an evil return for God’s more bounteous good, so that severer woes should there chastise those whose wickedness here not even gifts overcame. It goes on;
But let their sentence be far from me.
This too was expressed by blessed Job. For he says, Whose counsel be far from me. [Job 21, 16] Though ‘sentence’ may be taken for one thing and ‘counsel’ for another; for ‘sentence’ is in the mouth, ‘counsel’ in the thoughts. And so whereas Eliphaz wished himself far from the ‘sentence’ of the wicked, and blessed Job from the ‘counsel,’ it is plain without denial, that the first desires to be unlike the words of the wicked, but the other unlike their way of thinking even. It goes on; Ver. 19. The righteous shall see it and be glad; and the innocent one shall laugh them to scorn.
[xiii]
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18. The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain? Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness; and when they see those smitten, they are made distrustful touching their own life too. When then shall the righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves? Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation. For the sentence is directly introduced,
Ver. 20. Is not their erecting cut down, and the remnant of them the fire hath consumed [al. shall comsume]?
[xiv]
19. For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But ‘their erecting is cut down’ then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed. It goes on;
Ver. 21, 22. Be at one then with Him, and be at peace; thereby thou shalt have the best fruits. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
[xv]
20. There is the sin of pride in teaching one better than one’s self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then ‘at one with God,’ if it chance for them to assent to their bad ways; and to those thus ‘at one’ they promise peace in that they henceforth cease to quarrel with those who agree with themselves. Now ‘the best fruits’ they promise to those agreeing with themselves, in that they believe that they only do good works, whom they triumph in themselves drawing in to their own tenets; which persons this also suits that he adds, Receive, I pray, the law out of His mouth; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart; as if he asserted it in plain words, saying,
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‘which up to this present time in thy mouth thou hast held, and not in thine heart. ’ For because he [al. Holy Church] rejected their corrupted tenets, they allege against him [al. her, &c. ] that the words of God he had held not in the feeling, but in the shewing off. Whence, as if under a certain appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart; which words, if they had ever departed from her heart, from those persons she would never have heard such things. It follows;
Ver. 23. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacle.
[xvi]
21. That the faithful people have gone away from God is the opinion of heretics, because they see it opposed to their preachings; which same, when they see it afflicted with present calamities, they endeavour, as if by admonition, to draw to their Maker’s Grace, saying, If thou return to the Almighty, thou shalt be built up. As if they said in plain words; Whereas by gainsaying our doctrines thou hast gone away from the Lord, therefore to the building up of righteousness thou art undone. Now by a tabernacle we understand sometimes the habitation of the body, and sometimes the habitation of the heart; for as by the soul we inhabit the body, so by the thoughts we inhabit the mind. Therefore ‘iniquity in the tabernacle’ of the mind is an evil bent in the attachment of the thought. But ‘iniquity in the tabernacle’ of the body is carnal doing in the fulfilment of the deed. Thus Eliphaz, forasmuch as he was the friend of a blessed person, seeing some things true, and yet in those points in which he departs from the right line, holding the likeness of heretics, not knowing that it was in consequence of good qualities blessed Job was stricken, fancied that he had erred whom he saw smitten, and makes him promises if he would return to Almighty God, saying, Thou shalt put away iniquity far from thy tabernacles. As if he said in plain speech, ‘Whosoever after erring ways is brought back to God, is purified both in thought and in deed together. ’ It follows; Ver. 24. He shall give the flint for earth, and for the flint golden torrents.
[xvii] [ALLEGORICAL INTERPRETATION]
22. What is denoted by ‘earth’ but weakness in conduct, what by the hardness of the flint but strength, what do we understand by ‘the golden torrents,’ but the instruction of interior brightness? Now to those that turn themselves to Him Almighty God ‘gives for earth the flint,’ in that for weak conduct He bestows the strength of vigorous practice. He also gives ‘for the flint golden torrents,’ in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over. It follows;
Ver. 25. Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver.
[xviii]
23. What other enemies are we more subject to than evil spirits, who in our thoughts besiege us, that they may break into the city of our minds, and hold it, taken captive, under the yoke of their
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dominion? Now by the name of ‘silver,’ the Psalmist testifies the sacred oracles are denoted, when he says, The words of the Lord are pure words, as silver tried in a furnace of earth. [Ps. 12, 6] And often when we apply ourselves to the sacred oracles, we are more grievously subject to the artifices of evil Spirits, in that they sprinkle upon our mind the dust of earthly thoughts, that the eyes of our heeding they may darken to the light of the interior vision. Which same the Psalmist had undergone when he said, Depart from me, ye evil ones, and I will search into the commandments of my God; i. e. plainly teaching us that he could not search into the commandments of God, when he was suffering in mind the snares of the evil spirits. Which thing in the work of Isaac too we know to he represented under the evil doing of the Philistines, who with a heap of earth filled up the wells which Isaac had dug. For these very same wells we ourselves dig, when in the hidden meanings of Holy Scripture we penetrate deep. Which wells however the Philistines secretly fill up, when to us advancing to deep things unclean spirits bring in earthly thoughts, and as it were take away the water of divine knowledge which has been discovered. But because no one can overcome these enemies by his own power, it is said by Eliphaz, Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver. As if it were said in plain words; ‘While the Lord drives away from thee the evil spirits by His power, the shining talent of divine revelation within gains growth. ’ It proceeds;
Ver. 26. Then shalt thou abound with delicacies over the Almighty. [xix]
24. To ‘abound with delicacies over the Almighty’ is in the love of Him to be filled to the full with the banquet of Holy Scripture. In Whose words surely we find as many delicacies, as for our profiting we obtain diversities of meaning, so that now the bare history should be our food, now, veiled under the text of the letter, the moral allegory refresh us from our inmost soul, and now to the deeper things contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity. And it is necessary to be known, that whosoever ‘abounds with delicacies,’ is released in a kind of loosening of himself, and slacks from devotion to labour as it were from weariness, because the soul when it has begun to abound with the interior delicacies, henceforth consents not ever to give itself to earthly employments, but being captivated by the love of the Creator, and by its captivity henceforth free, for the contemplating of His likeness fainting it draws breath, and as it were wilst giving over, is invigorated; because whereas sordid burthens it is now no longer able to bear, unto Him through rest it hastens Whom it loves within. Hence also in admiration of the spouse it is written, Who is this that cometh up from the wilderness abounding with delicacies? [Cant. 8, 5. Vulg. ] in that truly except Holy Church ‘abounded with the delicacies’ of God’s words, she could not mount up from the deserts of the present life to the regions above. Thus she ‘abounds with delicacies and comes up,’ in that whilst she is fed by mystical senses, she is lifted up for the contemplating day by day the things above. Hence likewise the Psalmist says, Even the night shall be light about me in my delicacies; [Ps. 139, 11. Vulg. ] in that while by mystical perception the earnest mind is regaled, henceforth the darkness of the present life is lighted up in her by the radiance of the day to come. So that even in the blindness of this state of corruption the force of the future light should break out into her understanding, and she being fed with delicacies of words, might learn by thus foretasting what to hunger for of the food of truth. It goes on;
And shall lift up thy face unto God.
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[xx]
25. To ‘lift up the face to God’ is to raise the heart for the searching into what is loftiest. For as by the bodily face we are known and distinguishable to man, so by the interior figure to God. But when by the guilt of sin we are weighed to the earth, we are afraid to lift the face of our heart to God; for whereas it is not buoyed up by any of the confidence of good works, the mind is full of affright to gaze on the highest things, because conscience of itself accuses self. But when by the tears of penance sin is now washed out, and things committed are so bewailed that nothing to be bewailed is any more committed, a great confidence springs up in the mind, and for the contemplating the joys of the recompensing from above ‘the face of our heart is lifted up. ’ Now these things Eliphaz would have spoken aright, if he had been admonishing one that was weak; but when he looks down upon a righteous man on account of his scourges, what is this, but that he pours out words of knowledge in not knowing? Which same words if we bring into a type of heretics, they are they that with false promises engage for us to ‘lift our face to God. ’ As if they said plainly to the faithful people, ‘As long as thou dost not follow our preaching, thine heart thou sinkest down in things below. ’ But whereas Eliphaz charged blessed Job to return to God, from Whom observe that same blessed man had never departed, he yet further subjoins, as promising; Ver. 27. Thou shalt make thy prayer unto Him, and He shall hear thee.
[xxi]
26. For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further,
And thou shalt pay thy vows.
He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow. It goes on;
Ver. 28. Thou shalt also decree a thing, and it shall be established unto thee.
[xxii]
27. This is used to be the special conclusion of those going weakly, that in such proportion they esteem a man righteous as they see him obtain all that he desires; whereas in truth we know that earthly goods are sometimes withheld from the righteous, while they are bestowed with liberal bounty upon the unrighteous; seeing that to sick persons also when they are despaired of, physicians order whatever they call for to be supplied, but those whom they foresee may be brought back to health, the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, be it known that ‘a thing is decreed and is established’ to a man, when the virtue which is longed for in the desire, is, by God’s granting it, happily forwarded by the carrying of it out as well. And hence it is yet further added;
And the light shall shine upon thy way.
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[xxiii] [LITERAL AND MORAL INTERPRETATION]
28. Since for ‘light to shine in the ways’ of the righteous, is by extraordinary deeds of virtue to scatter the tokens of their brightness, that wherever they go in the bent of the mind, from the hearts of those beholding them they may dispel the night of sin, and by the example of their own practice pour into them the light of righteousness; but whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of heart uplifts it. Hence it is added;
Ver. 29. For he that has been abased shall be in glory, and he that has bent down his eyes, the same shall be saved.
[xxiv]
29. Which same sentence is not at variance with the mouth of ‘Truth,’ when It says, For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted. [Luke 14, 11] And hence it is said by Solomon, Before destruction the heart of man is haughty, and before honour is humility. [Prov.
[lix]
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70. Whereas graves cover dead bodies, what else is denoted by ‘the graves’ but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be ‘brought to the graves,’ in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell ‘are about him,’ in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ‘the heap of dead bodies,’ that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan’s ‘keeping watch in the heap of dead bodies,’ is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added;
Ver. 33. He was sweet to the pebbles of Cocytus.
[lx]
71. ‘Cocytus’ in the Greek tongue is the term for ‘lamentation,’ which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man ‘Cocytus’ means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be ‘strengthened’ in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become ‘pebbles of Cocytus,’ who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any
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thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations, It goes on;
Ver. 33. And he draweth every man after him, as there are innumerable before him. [lxi]
72. In this place by ‘man’ is meant one whose taste is for things human. But whereas ‘everyone’ is more than an ‘innumerable’ quantity, we have to enquire, wherefore he is said before him to draw an ‘innumerable’ quantity, and after him ‘every man’ saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing ‘draws an innumerable quantity’ indeed, yet not ‘everyone’ of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ‘innumerable quantity,’ when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an ‘innumerable quantity,’ but ‘everyone,’ in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ‘draw every man’ than an ‘innumerable quantity,’ wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ‘an innumerable quantity’ than ‘every man. ’ For he after him ‘draws every man,’ in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than ‘all’ whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ‘every man,’ and he gets a bigger booty now, when he assails the hearts of an ‘innumerable quantity. ’ Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,
[HISTORICAL INTERPRETATION]
touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper ‘in this life, it is necessary that the elect of God should
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be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying,
How then comfort ye me in vain, seeing your answer is shewn to be against Truth?
[lxii]
73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another’s deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.
BOOK XVI.
After going through the twenty-second and twenty-third chapters of the Book of Job, and the twenty-fourth to the middle of verse twenty with a brief explanation, he brings the third Part to a close.
[LITERAL INTERPRETATION]
THOSE persons, who being opposed to the words of truth, get the worst in making out a case, often repeat even what is well known, lest by holding their tongue they should seem defeated. Hence Eliphaz, being pressed closely by the sayings of blessed Job, utters things which no one but is aware of. For he says,
Ver. 2. Can a man be compared unto God, even when he has perfect knowledge? [i]
1. By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? And yet further he subjoins the power of God as defending it.
Ver. 3 Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
[ii]
2. For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. [Ps. 16, 2] For He is truly ‘Lord’ to us, because He is also assuredly ‘God,’ Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary
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pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided. Yet further Eliphaz adds what there is no man but is aware of, saying,
Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment?
[iii]
3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eliphaz, who brought in idle words, immediately burst out into abusive ones, saying,
Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite? [iv]
4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
5. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds;
Ver. 6-8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it.
[v] [ALLEGORICAL INTERPRETATION]
6. In Holy Scripture by the term of ‘a pledge’ sometimes the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the Holy Spirit, as where it is said by Paul, And given the earnest of the Spirit in our hearts. [2 Cor. 1, 22] For we receive a pledge for this, that we may hold an assurance touching the promise that is made to us. And so the gift of the Holy Spirit is called a pledge, in that by this our soul is strengthened to assuredness of the inward hope. Again by the name of a ‘pledge’ confession of sin is used to be intended, as it is written in the Law; If thy brother oweth thee aught, and thou takest away a pledge from him, restore the pledge before the setting of the sun. [Ex. 22, 25. 26. ] For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call ‘debts. ’ Whence it is said to the servant when he sinned, I forgave thee all that debt. [Matt. 18, 32] And in the Lord’s Prayer we pray daily, Forgive us our debts, as we forgive our debtors. [Matt. 6, 12] Now we ‘take a pledge’ from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he
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has done, and begs pardon, has already as it were given a ‘pledge’ for his debt, which pledge we are bidden to ‘restore before the sun set,’ because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their error, it is said by Eliphaz as under the likeness of heretics; For thou hast taken away a pledge from thy brother for nought, i. e. ‘From those, that come to thee from us, thou didst exact a confession of error to no purpose. ’ But, as we said before, if we suppose a ‘pledge’ the gifts of the Holy Spirit, heretics say that Holy Church has ‘taken away the pledge of her brothers,’ because they imagine that those that come to her, lose the gifts of the Spirit. Hence it follows, And stripped the naked of their clothing.
7. Those whom they draw after them by their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they esteem them to be clothed so long as the things which they themselves preached they witness observed by them, and when any persons return to Holy Church from them, they immediately fancy that they have lost the garments of instruction. But whereas one that is naked cannot he spoiled, we have to enquire how they are first mentioned as ‘naked,’ and afterwards as ‘stripped? ’ Now it is necessary to know that every one that enjoys purity of mind, by the very circumstance that he has not the cloak of double-dealing, is ‘naked. ’ And there are some among the Heretics, who have purity of heart indeed, but yet take up the corrupt tenets of their teaching. These same are at once by their own purity ‘naked,’ and by the preaching of those persons they are as it were clothed. And whereas all such are easily brought back to Holy Church, for this reason that they do not use the wickedness of doubledealing, those persons heretics acknowledge as naked, whom they call stripped by her of their clothing, because they look upon all the simple-minded as slow and dull, who, they see, have parted with their own corrupt tenets.
8. It follows; Thou hast not given water to the weary, and thou hast withholden bread from the hungry. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those ‘weary’ that are worn down under the wearisome load of this world. And hence Truth saith by Himself, Come unto Me, all ye that labour and are heavy laden, and will give you rest. Matt. 11, 28] And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. Thou hast not given water to the weary, and thou hast withholden bread from the hungry. For themselves they think they ‘give water to the weary’ when to persons travailing under their earthly load they supply the cup of their own error. And they look upon it that they themselves have not ‘withholden bread from the hungry,’ in that when questioned even touching things invisible and incomprehensible, they answer with pride and boldness; and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees anyone hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility; and such she recalls to a
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sense of well-regulated humility, when she bids everyone of them by her Preacher, not to be wise of himself above that he ought to think, but to think soberly. [Rom. 12, 3] And again, Be not highminded, but fear. [Rom. 11, 20] And again, Seek not out the things that are too deep for thee; neither search the things that are above thy strength. [Ecclus. 3, 21] And again, Hast thou found honey? eat so much as is sufficient for thee, lest perchance thou be filled therewith, and vomit it. [Rrov. 25, 16] For to ‘find honey,’ is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is ‘filled with honey, and vomits it,’ who in seeking to dive deeper than he has capacity for loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholden bread from the hungry.
9. And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power. Thus it follows; For in the might of thine arm, thou didst possess the earth, and as the most powerful thou didst hold it. As if he said in plain words, ‘Whereas thou didst take possession of the earth every where in thy preaching, it was the power of might, and not the reasonableness of truth. For whereas they see that Christian princes hold fast her preaching, all the credit which is given to her by the people, they look upon not as the efficacy of righteousness, but the account of secular power. It goes on;
Ver. 9. Thou hast sent widows away empty, and the arms of the fatherless hast thou broken. [vi]
10. The common multitudes that are brought under to heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil; heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the ‘widows’ left empty by Holy Church? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessary nourishment. Concerning whom it is said by Paul, Forbidding to marry, and commanding to abstain, from meats, which God hath created to be received with thanksgiving of them which believe. [1 Tim. 4, 5] Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their ‘arms are broken’ by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins. For it is added;
Ver. 10. Therefore snares are round about thee; and sudden fear troubleth thee.
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[vii]
11. That man ‘sudden fear doth trouble,’ who neglects to consider what there is hanging over his head from the severity of the Judge, when He comes. Therefore, whereas heretics look upon the faithful people as borne down by sins of misbelief, they make it a charge that ‘snares are round about them. ’ And because they believe that it does not foresee the future, they suppose this people under the smiting to be ‘troubled with sudden fear;’ which persons adding yet further insult subjoin, Ver. 11. And thou thoughtest [V. And thoughtest thou? ] thou wouldest not see darkness; and that thou wouldest not be borne down with the force of overflowing waters.
As if he said in plain speech; ‘Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain; which same troubles Eliphaz compares to ‘overflowing waters,’ in that whilst one set rushes in over another, as in swoln waters waves follow waves. It goes on,
Ver. 12-14. Dost thou bethink thee that God is in the height of heaven, and high above the height of the stars? And thou sayest, How doth God know? and, He judgeth as in the dark. Thick clouds are a covering to Him, that He seeth not our matters; and He walketh in the circuit of heaven.
[viii]
12. There are very many so dull that they cannot dread aught, saving what they see in a bodily form. Whence it is brought to pass that they do not fear God, in that they cannot see Him. But heretics because they think themselves wise utter words of insult against Catholics, and imagine that He is not feared by them, because they are unable to see Him in a bodily shape, so that as it were from deadness of perception they think that their Maker, because He is higher than heaven and exalted above the tops of the stars, is not able to see from a distance, and that because between ourselves and the seat of heaven the regions of the air are interposed, He, ‘as it were buried in a cloud passes judgment out of the darkness,’ and intent upon things above, the less considers those below, and whilst He holds together the binges of heaven by encircling them, doth not see into the interior parts. But who that was out of his right mind even, could suspect such things of God. Who indeed, whereas He is always Omnipotent, so minds all things that He is present to each one individually, and so present to each that His Presence is never wanting to all together. For though He forsakes persons when they sin, yet to those very persons He is present in respect of judgment, to whom He is seen to be wanting in respect of aidance. Therefore He so encircles what is without that He yet fills what is within, so fills what is within that He yet encircles what is without, so rules the heights above that He does not quit the depths below, is in such sort present to the parts beneath that He does not depart from those above, is so concealed in His own appearance that nevertheless He is known in His working, so known in His work that yet He cannot be comprehended by the calculation of the person knowing Him; He is in such a way present that yet He cannot be seen, in such a way impossible to be seen that yet His very own judgments bear witness to His Presence, so yields Himself to be understood by us that yet the very ray of the perception of Himself He overclouds to us, and again so holds us in by the darkness of ignorance that notwithstanding He shines into our minds with the rays of His brightness, so that at once by being lifted up it may see something, and made to recoil may tremble all over, and because such as He is it is impossible to
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see Him, may yet know Him by seeing Him some little. But all this heretics do not reckon Holy Church to be acquainted with, because by a foolish judgment they suppose that they alone are wise. In a type of whom it is yet further added;
Ver. 15. Wouldest thou mark the old way, which wicked men have trodden?
[ix] [LITERAL INTERPRETATION]
13. As the ‘way’ of our Redeemer is humility, so the way of the world is pride. And so wicked men tread the way of the world, in that by the desires of this world they walk in self-exaltation. Of which same wicked persons it is yet further added;
Ver. 16. Which were taken away before their time, whose foundation was overflown with a flood.
[x]
14. Whereas the period of our life is assuredly foreordained for us in the foreknowledge of God, it is a very important question on what principle it is said now, that the wicked are withdrawn from the present world ‘before their time. ’ For Almighty God though He often change His sentence, yet His counsel never. At that time, then, is every man ‘taken away’ from this life, at which by Divine power he is foreknown to be before all times. But it is necessary to be known, that Almighty God in creating and disposing of us, according to the deserts of each one also appoints his bounds too, so that either that bad man should live a short time, lest he do mischief to numbers doing right; or that this good man should last longer in life, that he may prove a helper of good practice to numbers; or again that the bad man should be detained longer in life, to add yet more to his wicked deeds, purified by the testing whereof the righteous may live a truer life; or that the good man should be withdrawn more speedily, lest if he were to live long here, wickedness should spoil his innocence. Yet it is to be borne in mind, that it is the loving-kindness of God, to vouchsafe to sinners space for repentance. But because the times vouchsafed they do not turn to the fruits of penance, but to the service of iniquity, what by the mercifulness of God they might have obtained, they let go out of their hands. Although Almighty God foreknows that time of each individual for death, at which his life is brought to an end; nor could any one ever have died at any time, saving at that actual time when he does die. For if to Hezekiah fifteen years are related to have been added for life, the time of his life was increased from that end, indeed, in which of himself he deserved to die; for God’s providence foreknew his time at that point whereat He afterwards withdrew him out of the present life. This then being so, what does it mean that it is said, that the wicked were cut down before their time, but that all they that love the present life, promise to themselves longer periods of that life? But when death coming on withdraws them from the present life, the spaces of their life, which they were wont as it were in imagination to draw out to themselves longer, it cuts asunder. Of whom it is rightly said, whose foundation was overflown with a flood.
15. For the wicked while they neglect in heart to go on to the things of eternity, and do not observe that all things present are fleeting, fix their heart on the love of the present life, and as it were therein construct for themselves the foundation of a long abode, because by desire they are established in earthly things. Thus Cain is described the first to have constructed a city upon earth, who thereby is plainly proved an alien, in that the same set a foundation upon earth, who was alien to the stedfastness of the eternal world; for being a stranger to the things above, he has settled his foundation in things beneath, who has placed the settling of his heart in earthly delight. And hence,
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in the stock of that man, Enoch, which is by interpretation ‘dedication,’ is born the first. But in the offspring of the Elect Enoch is described to have been the seventh, in this way, because the sons of perdition by building dedicate themselves in this life which comes first, but the Elect await the dedication of their building up in the end of time, i. e. the seventh number. For one may see great numbers minding temporal things alone, seeking after honours, open-mouthed after the compassing of good things, look out for nothing after this life. What then do these but ‘dedicate themselves’ in the first generation? One may see the Elect seeking nothing of present glory, gladly bearing want, undergoing the ills of this life with a composed mind, that they may be crowned at the end. And so to the Elect Enoch is born in the seventh generation, in that the dedication of their joy they look for in the glory of the last retribution. [Gen. 5, 21] And whereas by the daily lapse of time the mortal state in the present life itself runs to an end, and destroys the dedication of the children of perdition by removing those very children of perdition, it is rightly said of the wicked, Whose foundation was overflown with a flood; i. e. the mere course of changeableness overthrows in them the settlement of wicked rearing. It goes on;
Ver. 17. Which said unto God, Depart from us. [xi]
16. That this too blessed Job had said, who can doubt? But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. [Job 21, 14] It goes on;
And as though the Almighty could do nothing, so reckoned concerning Him.
In this part likewise the wording, and not the statement, is changed. For what was expressed by blessed Job; What is the Almighty that we should serve Him? [Job 21, 15] is expressed by Eliphaz, And as though the Almighty could do nothing, so reckoned concerning Him. It goes on;
Ver. 18. Yet He has filled their houses with good things.
[xii]
17. The Lord ‘filleth the houses of the wicked with good things,’ in that even to the unthankful He refuses not His gifts, that either they may blush at the loving-kindness of their Creator and be brought back to goodness, or altogether despising to return thereto, may from the same cause be there worse punished, that here they rendered an evil return for God’s more bounteous good, so that severer woes should there chastise those whose wickedness here not even gifts overcame. It goes on;
But let their sentence be far from me.
This too was expressed by blessed Job. For he says, Whose counsel be far from me. [Job 21, 16] Though ‘sentence’ may be taken for one thing and ‘counsel’ for another; for ‘sentence’ is in the mouth, ‘counsel’ in the thoughts. And so whereas Eliphaz wished himself far from the ‘sentence’ of the wicked, and blessed Job from the ‘counsel,’ it is plain without denial, that the first desires to be unlike the words of the wicked, but the other unlike their way of thinking even. It goes on; Ver. 19. The righteous shall see it and be glad; and the innocent one shall laugh them to scorn.
[xiii]
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18. The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain? Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness; and when they see those smitten, they are made distrustful touching their own life too. When then shall the righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves? Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation. For the sentence is directly introduced,
Ver. 20. Is not their erecting cut down, and the remnant of them the fire hath consumed [al. shall comsume]?
[xiv]
19. For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But ‘their erecting is cut down’ then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed. It goes on;
Ver. 21, 22. Be at one then with Him, and be at peace; thereby thou shalt have the best fruits. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
[xv]
20. There is the sin of pride in teaching one better than one’s self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then ‘at one with God,’ if it chance for them to assent to their bad ways; and to those thus ‘at one’ they promise peace in that they henceforth cease to quarrel with those who agree with themselves. Now ‘the best fruits’ they promise to those agreeing with themselves, in that they believe that they only do good works, whom they triumph in themselves drawing in to their own tenets; which persons this also suits that he adds, Receive, I pray, the law out of His mouth; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart; as if he asserted it in plain words, saying,
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‘which up to this present time in thy mouth thou hast held, and not in thine heart. ’ For because he [al. Holy Church] rejected their corrupted tenets, they allege against him [al. her, &c. ] that the words of God he had held not in the feeling, but in the shewing off. Whence, as if under a certain appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart; which words, if they had ever departed from her heart, from those persons she would never have heard such things. It follows;
Ver. 23. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacle.
[xvi]
21. That the faithful people have gone away from God is the opinion of heretics, because they see it opposed to their preachings; which same, when they see it afflicted with present calamities, they endeavour, as if by admonition, to draw to their Maker’s Grace, saying, If thou return to the Almighty, thou shalt be built up. As if they said in plain words; Whereas by gainsaying our doctrines thou hast gone away from the Lord, therefore to the building up of righteousness thou art undone. Now by a tabernacle we understand sometimes the habitation of the body, and sometimes the habitation of the heart; for as by the soul we inhabit the body, so by the thoughts we inhabit the mind. Therefore ‘iniquity in the tabernacle’ of the mind is an evil bent in the attachment of the thought. But ‘iniquity in the tabernacle’ of the body is carnal doing in the fulfilment of the deed. Thus Eliphaz, forasmuch as he was the friend of a blessed person, seeing some things true, and yet in those points in which he departs from the right line, holding the likeness of heretics, not knowing that it was in consequence of good qualities blessed Job was stricken, fancied that he had erred whom he saw smitten, and makes him promises if he would return to Almighty God, saying, Thou shalt put away iniquity far from thy tabernacles. As if he said in plain speech, ‘Whosoever after erring ways is brought back to God, is purified both in thought and in deed together. ’ It follows; Ver. 24. He shall give the flint for earth, and for the flint golden torrents.
[xvii] [ALLEGORICAL INTERPRETATION]
22. What is denoted by ‘earth’ but weakness in conduct, what by the hardness of the flint but strength, what do we understand by ‘the golden torrents,’ but the instruction of interior brightness? Now to those that turn themselves to Him Almighty God ‘gives for earth the flint,’ in that for weak conduct He bestows the strength of vigorous practice. He also gives ‘for the flint golden torrents,’ in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over. It follows;
Ver. 25. Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver.
[xviii]
23. What other enemies are we more subject to than evil spirits, who in our thoughts besiege us, that they may break into the city of our minds, and hold it, taken captive, under the yoke of their
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dominion? Now by the name of ‘silver,’ the Psalmist testifies the sacred oracles are denoted, when he says, The words of the Lord are pure words, as silver tried in a furnace of earth. [Ps. 12, 6] And often when we apply ourselves to the sacred oracles, we are more grievously subject to the artifices of evil Spirits, in that they sprinkle upon our mind the dust of earthly thoughts, that the eyes of our heeding they may darken to the light of the interior vision. Which same the Psalmist had undergone when he said, Depart from me, ye evil ones, and I will search into the commandments of my God; i. e. plainly teaching us that he could not search into the commandments of God, when he was suffering in mind the snares of the evil spirits. Which thing in the work of Isaac too we know to he represented under the evil doing of the Philistines, who with a heap of earth filled up the wells which Isaac had dug. For these very same wells we ourselves dig, when in the hidden meanings of Holy Scripture we penetrate deep. Which wells however the Philistines secretly fill up, when to us advancing to deep things unclean spirits bring in earthly thoughts, and as it were take away the water of divine knowledge which has been discovered. But because no one can overcome these enemies by his own power, it is said by Eliphaz, Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver. As if it were said in plain words; ‘While the Lord drives away from thee the evil spirits by His power, the shining talent of divine revelation within gains growth. ’ It proceeds;
Ver. 26. Then shalt thou abound with delicacies over the Almighty. [xix]
24. To ‘abound with delicacies over the Almighty’ is in the love of Him to be filled to the full with the banquet of Holy Scripture. In Whose words surely we find as many delicacies, as for our profiting we obtain diversities of meaning, so that now the bare history should be our food, now, veiled under the text of the letter, the moral allegory refresh us from our inmost soul, and now to the deeper things contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity. And it is necessary to be known, that whosoever ‘abounds with delicacies,’ is released in a kind of loosening of himself, and slacks from devotion to labour as it were from weariness, because the soul when it has begun to abound with the interior delicacies, henceforth consents not ever to give itself to earthly employments, but being captivated by the love of the Creator, and by its captivity henceforth free, for the contemplating of His likeness fainting it draws breath, and as it were wilst giving over, is invigorated; because whereas sordid burthens it is now no longer able to bear, unto Him through rest it hastens Whom it loves within. Hence also in admiration of the spouse it is written, Who is this that cometh up from the wilderness abounding with delicacies? [Cant. 8, 5. Vulg. ] in that truly except Holy Church ‘abounded with the delicacies’ of God’s words, she could not mount up from the deserts of the present life to the regions above. Thus she ‘abounds with delicacies and comes up,’ in that whilst she is fed by mystical senses, she is lifted up for the contemplating day by day the things above. Hence likewise the Psalmist says, Even the night shall be light about me in my delicacies; [Ps. 139, 11. Vulg. ] in that while by mystical perception the earnest mind is regaled, henceforth the darkness of the present life is lighted up in her by the radiance of the day to come. So that even in the blindness of this state of corruption the force of the future light should break out into her understanding, and she being fed with delicacies of words, might learn by thus foretasting what to hunger for of the food of truth. It goes on;
And shall lift up thy face unto God.
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[xx]
25. To ‘lift up the face to God’ is to raise the heart for the searching into what is loftiest. For as by the bodily face we are known and distinguishable to man, so by the interior figure to God. But when by the guilt of sin we are weighed to the earth, we are afraid to lift the face of our heart to God; for whereas it is not buoyed up by any of the confidence of good works, the mind is full of affright to gaze on the highest things, because conscience of itself accuses self. But when by the tears of penance sin is now washed out, and things committed are so bewailed that nothing to be bewailed is any more committed, a great confidence springs up in the mind, and for the contemplating the joys of the recompensing from above ‘the face of our heart is lifted up. ’ Now these things Eliphaz would have spoken aright, if he had been admonishing one that was weak; but when he looks down upon a righteous man on account of his scourges, what is this, but that he pours out words of knowledge in not knowing? Which same words if we bring into a type of heretics, they are they that with false promises engage for us to ‘lift our face to God. ’ As if they said plainly to the faithful people, ‘As long as thou dost not follow our preaching, thine heart thou sinkest down in things below. ’ But whereas Eliphaz charged blessed Job to return to God, from Whom observe that same blessed man had never departed, he yet further subjoins, as promising; Ver. 27. Thou shalt make thy prayer unto Him, and He shall hear thee.
[xxi]
26. For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further,
And thou shalt pay thy vows.
He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow. It goes on;
Ver. 28. Thou shalt also decree a thing, and it shall be established unto thee.
[xxii]
27. This is used to be the special conclusion of those going weakly, that in such proportion they esteem a man righteous as they see him obtain all that he desires; whereas in truth we know that earthly goods are sometimes withheld from the righteous, while they are bestowed with liberal bounty upon the unrighteous; seeing that to sick persons also when they are despaired of, physicians order whatever they call for to be supplied, but those whom they foresee may be brought back to health, the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, be it known that ‘a thing is decreed and is established’ to a man, when the virtue which is longed for in the desire, is, by God’s granting it, happily forwarded by the carrying of it out as well. And hence it is yet further added;
And the light shall shine upon thy way.
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[xxiii] [LITERAL AND MORAL INTERPRETATION]
28. Since for ‘light to shine in the ways’ of the righteous, is by extraordinary deeds of virtue to scatter the tokens of their brightness, that wherever they go in the bent of the mind, from the hearts of those beholding them they may dispel the night of sin, and by the example of their own practice pour into them the light of righteousness; but whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of heart uplifts it. Hence it is added;
Ver. 29. For he that has been abased shall be in glory, and he that has bent down his eyes, the same shall be saved.
[xxiv]
29. Which same sentence is not at variance with the mouth of ‘Truth,’ when It says, For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted. [Luke 14, 11] And hence it is said by Solomon, Before destruction the heart of man is haughty, and before honour is humility. [Prov.
