Whence David the Prophet, when compelled by the weight of the blows to burst forth into
extravagant
words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me.
St Gregory - Moralia - Job
The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips.
For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence.
19. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. [ver. 18]
20. If we must understand this passage spiritually, by ‘belly’ he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the
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Gospel, They put new wine into new skins. [Matt. 9, 17] For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. [Acts 2, 4] But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. [2 Cor. 4, 7] But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. [ver. 20] He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.
21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. [Numb. 8, 24] For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? [Rom. 7, 23] But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure. It follows:
Ver. 21, 22. I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away.
[xii]
22. Most judiciously he does not make God equal to man, since he knows not how long he may
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continue, or when in the judgment of God be taken away. And he well says, After a while my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring. For that which is confined within circumscribed limits has no claim to be considered lasting. But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying,
Chap. xxxiii. ver. 1, 2. Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my
mouth; let my tongue speak in my throat.
[xiii]
23. Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. [Ez. 34, 4] For they rule with austerity and power, who are eager to correct “those under them, not by calmly reasoning, but to bend them by the severity of command.
24. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. [1 Thess. 2, 7] Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, [1 Pet. 3, 15] asserted that in the science of teaching the manner of one’s teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. [ib. 16] But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; [1 Tim. 4, 11] he does not recommend the tyranny of power, but the authority of his life. [Tit. 2, 15] For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one’s talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. [Matt. 8, 29] For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.
25. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine
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Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour [‘meritum’ (or service)] of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.
26. To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings. Whence he subjoins,
Ver. 3. My words are from my simple heart, and my lips shall speak a pure sentence. [xiv]
27. To say that speech is simple, is a praise of great weight. But because the haughty possess it not, they assert the more anxiously that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being discerned that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words ‘sentences’ ushered them in with applause, he subjoins the same ‘sentence’ which he promised, saying,
Ver. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. [xv]
28. Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are
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doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. [Lev. 15, 16] For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower [‘seminiverbius] say? [Acts 17, 18] of whom Luke says, He was the chief speaker. [Acts 14, 12] Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. [Gen. 2, 7] But let us listen whether he proceeds properly with what he has well laid down. It follows,
Ver. 5. If thou canst, answer me, and stand before my face.
[xvi]
29. Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement, by saying, Ver. 6, 7. Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee. What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals [The text seems scarcely grammatical, but the sense cannot be far from what is given. ]: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. [Heb. 13, 22] But Eliu uttered empty words, and afterwards added, as if for consolation,
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Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour. [Prov. 16, 18] It follows,
Ver. 8. Thou hast spoken then in mine ears, and I have heard the voice of thy words. And subjoining the very words, he says,
Ver. 9—11. I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways. And in answer to these words which he said blessed Job had spoken, he immediately states his own opinion, saying,
Ver. 12. This is the thing then in which thou art not
justified.
[xvi]
30. Blessed Job had indeed truly said, that he had been scourged without any fault. [Job 27, 6] For he said of himself exactly what the Lord had said of him to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying, This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins. They know not how to enquire deeply into the secret judgments of God [some Mss. add ‘Dei. ’], and humbly to investigate that which they cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God’s judgments.
31. For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God, grant me to speak these things according to my sentence. [Wisd. 7, 15] For sentence is derived from sense [‘sententia,’ ‘sensu. ’]. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge [‘scientia’], but of real feeling [‘sententia’]. But the mind of haughty men does not penetrate the
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meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says, It is in this thing, then, that thou art not justified.
32. We must observe further, that blessed Job said that his foot was placed in the stocks, [Job 13, 2] but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge, and says,
Ver. 12. I will answer thee, that God is greater than man. [xviii]
33. Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created.
Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. [Ps. 39, 9] For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet
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was not, surely smote him only with justice when he was now in being. It follows.
Ver. 13, 14. Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time.
[xix]
34. It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in. weakness. [2 Cor. 12, 9] And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before.
35. But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God’s speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only- begotten. But in that He says not, “He spake,” but “will speak,” using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father
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begat the Son without regard to time.
36. And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes [Here the older
Edd. have a passage which Ben. omits, as it is not in the MSS. ‘For Eliu says, God speaketh once; but David, looking to the nativity of the only-begotten Word, says, God spake once. ’ For since the only-begotten Son and Word of the Father is both called ‘Born’ in respect of perfection, and in respect of eternity is even said to be in birth; Holy Scripture useth to say freely of God that He ‘hath spoken,’ and ‘speaketh. ’ For in that He begat the Word perfect, God ‘hath spoken,’ and in that He ever begetteth, He surely ‘speaketh;’ though this which we called ‘perfect’ we do not say with strictness. for that which is not effected (factum) cannot be strictly said to be ‘perfected,’ (perfectum. ) But we express His fullness with a somewhat straitened form of speech; as also of the Father the Lord saith, Be ye perfect, even as your heavenly Father is perfect, (Matt. v. 48) It looks like a note on the former paragraph, which may have been written at the foot of the page. ]. But because the secret admiration of the Divine Nature is not easily made known
to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us, by saying,
Ver. 15. In a dream, in a vision of the night, when sleep falleth upon men, and they sleep on their bed.
[xx]
37. What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. [Ex. 2, 11. 12. ] But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of
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worldly desires; and therefore it was vouchsafed him [‘meriut’] to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within. [Ex. 19, 3]
38. And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, [Cant. 5, 2] had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets.
39. Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For ‘night’ is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. [Is. 26, 9] As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. [Ps. 5, 3] He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in
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their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. [Ps. 149, 5] Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world. But because, as we have already frequently said before, the turmoil of worldly business closes the ear, and the rest of secret contemplation opens it, he properly subjoins,
Ver. 16. Then He openeth the ears of men, and teaching, instructeth them with discipline. [xxi]
40. For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment. And when they consider minutely with themselves either their open punishments, or their secret judgments, they cease not to afflict themselves with tears. Whence it is well said, And teaching, He instructeth them with discipline, because to a mind which reflects and wounds itself with penitence, the sorrows of compunction are like the stripes of a blow. Whence Solomon also rightly uniting together the force of these kinds of blows, says, The blueness of a wound cleanseth away evil, and blows in the secret parts of the belly. [Prov. 20, 30] For by the blueness of a wound he implies the discipline of blows on the body. But blows in the secret parts of the belly are the wounds of the mind within, which are inflicted by compunction. For as the belly is distended when filled with food, so is the mind puffed up when swollen with wicked thoughts. The blueness then of a wound, and blows in the secret parts of the belly, cleanse away evil, because both outward discipline does away with faults, and compunction pierces the distended mind with the punishment of penance. But they differ from each other in this respect, that the wounds of blows give us pain, the sorrows of compunction have good savour. The one afflict and torture, the others restore, when they afflict us. Through the one there is sorrow in affliction, through the other there is joy in grief. But because the very act of compunction wounds the mind, he not unfitly calls it discipline.
41. For there are four modes in which the mind of a righteous man is strongly affected by compunction: when he either calls to mind his own sins, and considers WHERE HE HATH BEEN; or when fearing the sentence of God’s judgments, and examining his own self, he thinks WHERE HE SHALL BE: or when, carefully observing the evils of this present life, he reflects with sorrow WHERE HE IS; or when he contemplates the blessings of his heavenly country, and, because he does not as yet enjoy them, beholds with regret WHERE HE IS NOT. Paul had called to mind his former sins, and was afflicting himself by the sight of what he had been, when he said, I am not worthy to be called an Apostle, because I persecuted the Church of God. [1 Cor. 15, 9] Again, from carefully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. [l Cor. 9, 27] And again, he was considering the evils of this present life, when he said, While we are in this body, we are absent from the Lord: [2 Cor. 5, 6] and, I see another law in my members, warring against the law of my mind, and bringing me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? [Rom. 7, 23] And again, he was considering the blessings of his heavenly country, when saying, We see now through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. [1 Cor. 13, 12] And again, We know that if our earthly house of this habitation be dissolved, we have a building of God, an house not made with hands, eternal in
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the heavens. [2 Cor. 5, 1] And looking at the blessings of this house, he says to the Ephesians, That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who have believed. [Eph. 1, 18. 19. ] But blessed Job, considering the evils of this present life, says, The life of man upon the earth is a temptation. [Job 7, 1] Whence David says, Every man that liveth is altogether vanity; and though man walketh in the image of God, yet will he be disquieted in vain. [Ps. 39, 6] But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering the good things which he did not as yet enjoy, he says, Woe is me that my sojourning is prolonged; [Ps. 120, 5] and, I said in my fear, I am cast out from the sight of Thine eyes. [Ps. 31, 22] Being raised up in an ecstasy, which our translators properly interpreted fear, he saw that he was cast out from the sight of the eyes of God. For after beholding that inward light, which flashed within his mind with bright rays through the grace of contemplation, he returned to himself; and discerned, by the knowledge he had gained, either the blessings which were there, of which he was deprived, or the evils with which he was here surrounded. For no one is able to look on the ills of life as they really are, if he is unable by contemplation to gain a taste of the blessings of the eternal country. Whence also he knew that he had been cast out of the sight of the eyes of God. For when he was raised up in a trance, he saw that which, when he fell back on himself, he lamented that he could not of himself behold.
42. For that compunction with which it dispels all bodily imaginations which crowd upon it, and annoy it, and with which it strives to fix the eye of the heart on the very ray of the boundless light, is wont in truth more deeply to affect a perfect mind. For these appearances of bodily figures it has attracted to itself within, through infirmity of the flesh. But when it is completely filled with compunction, it is here specially on its guard, lest the imagination of circumscribed vision should delude it, when it is searching after truth; and it rejects all imaginations which present themselves to it. For since it has fallen, by their means, beneath itself, it endeavours to rise above itself, by escaping from them: and after it has been distracted, in an unseemly manner, by many objects, it endeavours to gather itself again together; that prevailing by the mighty power of love, it may contemplate one single and incorporeal Being.
43. And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, when breathed on by the glowing Spirit; and is the more eager, the more it gains a taste of something to love; and it desires that within itself, which it feels to taste sweetly within, because it has in truth, from the love of its sweetness, become vile in its own sight; and after having been able, in whatever way, to enjoy it, it has discovered what it had hitherto been without it. It endeavours to cling closely to it, but is kept from approaching its strength, by its own remaining weakness; and because it is unable to contemplate its purity, it counts it sweet to weep, and, sinking back into itself, to make its bed in the tears of its own weakness. For it cannot fix the eyes of its mind on that, of which it has only taken a hasty glance within; because it is compelled by its own old habits to sink downwards. It meanwhile pants and strives and endeavours to rise above itself, but sinks back, overpowered with weariness, into its own familiar darkness. But because a mind thus affected, has to endure itself as the cause of a stubborn contest against itself, and because all this controversy about ourselves causes no small amount of pain, when we are engaged in it, whatever pleasure may be blended therewith; Eliu, after having said that God speaks to us in a dream, and that our ears are opened by His words, calls this same opening of the ears a discipline, and with good reason. Because the more the sound of inward wisdom by the grace of its
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secret inspiration bursts forth upon us, the more does it affect us with distress. For no one would outwardly lament that which he is, if he had not been able to perceive within, that which as yet he is not. For on seeing that we ourselves were created aright, but that we were deceived by giving a fatal consent to the persuasions of the devil, we observe in our own case, that what we made ourselves is one thing, and what we were made is another: that by nature we were sound, but that we became corrupted through our own fault. And therefore when we are pinched by conscience, we seek to escape from what we ourselves have done, that we may be refashioned after the pattern in which we were first made. Whence it fitly follows,
Ver. 17. That He may withdraw man from the things that he has done, and may deliver him from pride.
[xxii]
44. For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God. But because eternal glory is obtained, and eternal punishments are avoided, by this wisdom, it is appropriately subjoined,
Ver. 18. Rescuing his soul from corruption, and his life from passing to the sword. [xxiii]
45. For every sinner, in consequence of his corruption by sin here, is compelled to pass thither to the sword of punishment; that he may be justly punished in that world, by the very sins in which he delighted in this.
We must observe therefore, that God, speaking to us in a dream, delivers us first from corruption, and afterwards from the sword: because in truth He delivers the ‘life’ of that person from avenging punishment there, whose mind He here withdraws from the allurement of sin. Nor has he any thing to fear there from the sword of judgment, whom the pollution of guilt has not here corrupted after his amendment. It is well said then, Rescuing his soul from corruption, and his life from passing to the sword. For to pass from corruption to the sword, is, after the commission of sin, to arrive at the punishments which have to be endured. It follows,
Ver. 19. He chastens him also with pain upon his bed, and makes all his bones to waste away.
19. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. [ver. 18]
20. If we must understand this passage spiritually, by ‘belly’ he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the
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Gospel, They put new wine into new skins. [Matt. 9, 17] For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. [Acts 2, 4] But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. [2 Cor. 4, 7] But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. [ver. 20] He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.
21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. [Numb. 8, 24] For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? [Rom. 7, 23] But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure. It follows:
Ver. 21, 22. I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away.
[xii]
22. Most judiciously he does not make God equal to man, since he knows not how long he may
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continue, or when in the judgment of God be taken away. And he well says, After a while my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring. For that which is confined within circumscribed limits has no claim to be considered lasting. But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying,
Chap. xxxiii. ver. 1, 2. Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my
mouth; let my tongue speak in my throat.
[xiii]
23. Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. [Ez. 34, 4] For they rule with austerity and power, who are eager to correct “those under them, not by calmly reasoning, but to bend them by the severity of command.
24. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. [1 Thess. 2, 7] Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, [1 Pet. 3, 15] asserted that in the science of teaching the manner of one’s teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. [ib. 16] But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; [1 Tim. 4, 11] he does not recommend the tyranny of power, but the authority of his life. [Tit. 2, 15] For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one’s talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. [Matt. 8, 29] For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.
25. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine
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Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour [‘meritum’ (or service)] of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.
26. To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings. Whence he subjoins,
Ver. 3. My words are from my simple heart, and my lips shall speak a pure sentence. [xiv]
27. To say that speech is simple, is a praise of great weight. But because the haughty possess it not, they assert the more anxiously that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being discerned that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words ‘sentences’ ushered them in with applause, he subjoins the same ‘sentence’ which he promised, saying,
Ver. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. [xv]
28. Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are
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doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. [Lev. 15, 16] For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower [‘seminiverbius] say? [Acts 17, 18] of whom Luke says, He was the chief speaker. [Acts 14, 12] Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. [Gen. 2, 7] But let us listen whether he proceeds properly with what he has well laid down. It follows,
Ver. 5. If thou canst, answer me, and stand before my face.
[xvi]
29. Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement, by saying, Ver. 6, 7. Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee. What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals [The text seems scarcely grammatical, but the sense cannot be far from what is given. ]: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. [Heb. 13, 22] But Eliu uttered empty words, and afterwards added, as if for consolation,
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Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour. [Prov. 16, 18] It follows,
Ver. 8. Thou hast spoken then in mine ears, and I have heard the voice of thy words. And subjoining the very words, he says,
Ver. 9—11. I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways. And in answer to these words which he said blessed Job had spoken, he immediately states his own opinion, saying,
Ver. 12. This is the thing then in which thou art not
justified.
[xvi]
30. Blessed Job had indeed truly said, that he had been scourged without any fault. [Job 27, 6] For he said of himself exactly what the Lord had said of him to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying, This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins. They know not how to enquire deeply into the secret judgments of God [some Mss. add ‘Dei. ’], and humbly to investigate that which they cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God’s judgments.
31. For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God, grant me to speak these things according to my sentence. [Wisd. 7, 15] For sentence is derived from sense [‘sententia,’ ‘sensu. ’]. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge [‘scientia’], but of real feeling [‘sententia’]. But the mind of haughty men does not penetrate the
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meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says, It is in this thing, then, that thou art not justified.
32. We must observe further, that blessed Job said that his foot was placed in the stocks, [Job 13, 2] but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge, and says,
Ver. 12. I will answer thee, that God is greater than man. [xviii]
33. Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created.
Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. [Ps. 39, 9] For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet
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was not, surely smote him only with justice when he was now in being. It follows.
Ver. 13, 14. Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time.
[xix]
34. It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in. weakness. [2 Cor. 12, 9] And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before.
35. But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God’s speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only- begotten. But in that He says not, “He spake,” but “will speak,” using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father
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begat the Son without regard to time.
36. And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes [Here the older
Edd. have a passage which Ben. omits, as it is not in the MSS. ‘For Eliu says, God speaketh once; but David, looking to the nativity of the only-begotten Word, says, God spake once. ’ For since the only-begotten Son and Word of the Father is both called ‘Born’ in respect of perfection, and in respect of eternity is even said to be in birth; Holy Scripture useth to say freely of God that He ‘hath spoken,’ and ‘speaketh. ’ For in that He begat the Word perfect, God ‘hath spoken,’ and in that He ever begetteth, He surely ‘speaketh;’ though this which we called ‘perfect’ we do not say with strictness. for that which is not effected (factum) cannot be strictly said to be ‘perfected,’ (perfectum. ) But we express His fullness with a somewhat straitened form of speech; as also of the Father the Lord saith, Be ye perfect, even as your heavenly Father is perfect, (Matt. v. 48) It looks like a note on the former paragraph, which may have been written at the foot of the page. ]. But because the secret admiration of the Divine Nature is not easily made known
to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us, by saying,
Ver. 15. In a dream, in a vision of the night, when sleep falleth upon men, and they sleep on their bed.
[xx]
37. What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. [Ex. 2, 11. 12. ] But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of
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worldly desires; and therefore it was vouchsafed him [‘meriut’] to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within. [Ex. 19, 3]
38. And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, [Cant. 5, 2] had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets.
39. Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For ‘night’ is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. [Is. 26, 9] As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. [Ps. 5, 3] He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in
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their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. [Ps. 149, 5] Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world. But because, as we have already frequently said before, the turmoil of worldly business closes the ear, and the rest of secret contemplation opens it, he properly subjoins,
Ver. 16. Then He openeth the ears of men, and teaching, instructeth them with discipline. [xxi]
40. For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment. And when they consider minutely with themselves either their open punishments, or their secret judgments, they cease not to afflict themselves with tears. Whence it is well said, And teaching, He instructeth them with discipline, because to a mind which reflects and wounds itself with penitence, the sorrows of compunction are like the stripes of a blow. Whence Solomon also rightly uniting together the force of these kinds of blows, says, The blueness of a wound cleanseth away evil, and blows in the secret parts of the belly. [Prov. 20, 30] For by the blueness of a wound he implies the discipline of blows on the body. But blows in the secret parts of the belly are the wounds of the mind within, which are inflicted by compunction. For as the belly is distended when filled with food, so is the mind puffed up when swollen with wicked thoughts. The blueness then of a wound, and blows in the secret parts of the belly, cleanse away evil, because both outward discipline does away with faults, and compunction pierces the distended mind with the punishment of penance. But they differ from each other in this respect, that the wounds of blows give us pain, the sorrows of compunction have good savour. The one afflict and torture, the others restore, when they afflict us. Through the one there is sorrow in affliction, through the other there is joy in grief. But because the very act of compunction wounds the mind, he not unfitly calls it discipline.
41. For there are four modes in which the mind of a righteous man is strongly affected by compunction: when he either calls to mind his own sins, and considers WHERE HE HATH BEEN; or when fearing the sentence of God’s judgments, and examining his own self, he thinks WHERE HE SHALL BE: or when, carefully observing the evils of this present life, he reflects with sorrow WHERE HE IS; or when he contemplates the blessings of his heavenly country, and, because he does not as yet enjoy them, beholds with regret WHERE HE IS NOT. Paul had called to mind his former sins, and was afflicting himself by the sight of what he had been, when he said, I am not worthy to be called an Apostle, because I persecuted the Church of God. [1 Cor. 15, 9] Again, from carefully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. [l Cor. 9, 27] And again, he was considering the evils of this present life, when he said, While we are in this body, we are absent from the Lord: [2 Cor. 5, 6] and, I see another law in my members, warring against the law of my mind, and bringing me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? [Rom. 7, 23] And again, he was considering the blessings of his heavenly country, when saying, We see now through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. [1 Cor. 13, 12] And again, We know that if our earthly house of this habitation be dissolved, we have a building of God, an house not made with hands, eternal in
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the heavens. [2 Cor. 5, 1] And looking at the blessings of this house, he says to the Ephesians, That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who have believed. [Eph. 1, 18. 19. ] But blessed Job, considering the evils of this present life, says, The life of man upon the earth is a temptation. [Job 7, 1] Whence David says, Every man that liveth is altogether vanity; and though man walketh in the image of God, yet will he be disquieted in vain. [Ps. 39, 6] But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering the good things which he did not as yet enjoy, he says, Woe is me that my sojourning is prolonged; [Ps. 120, 5] and, I said in my fear, I am cast out from the sight of Thine eyes. [Ps. 31, 22] Being raised up in an ecstasy, which our translators properly interpreted fear, he saw that he was cast out from the sight of the eyes of God. For after beholding that inward light, which flashed within his mind with bright rays through the grace of contemplation, he returned to himself; and discerned, by the knowledge he had gained, either the blessings which were there, of which he was deprived, or the evils with which he was here surrounded. For no one is able to look on the ills of life as they really are, if he is unable by contemplation to gain a taste of the blessings of the eternal country. Whence also he knew that he had been cast out of the sight of the eyes of God. For when he was raised up in a trance, he saw that which, when he fell back on himself, he lamented that he could not of himself behold.
42. For that compunction with which it dispels all bodily imaginations which crowd upon it, and annoy it, and with which it strives to fix the eye of the heart on the very ray of the boundless light, is wont in truth more deeply to affect a perfect mind. For these appearances of bodily figures it has attracted to itself within, through infirmity of the flesh. But when it is completely filled with compunction, it is here specially on its guard, lest the imagination of circumscribed vision should delude it, when it is searching after truth; and it rejects all imaginations which present themselves to it. For since it has fallen, by their means, beneath itself, it endeavours to rise above itself, by escaping from them: and after it has been distracted, in an unseemly manner, by many objects, it endeavours to gather itself again together; that prevailing by the mighty power of love, it may contemplate one single and incorporeal Being.
43. And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, when breathed on by the glowing Spirit; and is the more eager, the more it gains a taste of something to love; and it desires that within itself, which it feels to taste sweetly within, because it has in truth, from the love of its sweetness, become vile in its own sight; and after having been able, in whatever way, to enjoy it, it has discovered what it had hitherto been without it. It endeavours to cling closely to it, but is kept from approaching its strength, by its own remaining weakness; and because it is unable to contemplate its purity, it counts it sweet to weep, and, sinking back into itself, to make its bed in the tears of its own weakness. For it cannot fix the eyes of its mind on that, of which it has only taken a hasty glance within; because it is compelled by its own old habits to sink downwards. It meanwhile pants and strives and endeavours to rise above itself, but sinks back, overpowered with weariness, into its own familiar darkness. But because a mind thus affected, has to endure itself as the cause of a stubborn contest against itself, and because all this controversy about ourselves causes no small amount of pain, when we are engaged in it, whatever pleasure may be blended therewith; Eliu, after having said that God speaks to us in a dream, and that our ears are opened by His words, calls this same opening of the ears a discipline, and with good reason. Because the more the sound of inward wisdom by the grace of its
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secret inspiration bursts forth upon us, the more does it affect us with distress. For no one would outwardly lament that which he is, if he had not been able to perceive within, that which as yet he is not. For on seeing that we ourselves were created aright, but that we were deceived by giving a fatal consent to the persuasions of the devil, we observe in our own case, that what we made ourselves is one thing, and what we were made is another: that by nature we were sound, but that we became corrupted through our own fault. And therefore when we are pinched by conscience, we seek to escape from what we ourselves have done, that we may be refashioned after the pattern in which we were first made. Whence it fitly follows,
Ver. 17. That He may withdraw man from the things that he has done, and may deliver him from pride.
[xxii]
44. For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God. But because eternal glory is obtained, and eternal punishments are avoided, by this wisdom, it is appropriately subjoined,
Ver. 18. Rescuing his soul from corruption, and his life from passing to the sword. [xxiii]
45. For every sinner, in consequence of his corruption by sin here, is compelled to pass thither to the sword of punishment; that he may be justly punished in that world, by the very sins in which he delighted in this.
We must observe therefore, that God, speaking to us in a dream, delivers us first from corruption, and afterwards from the sword: because in truth He delivers the ‘life’ of that person from avenging punishment there, whose mind He here withdraws from the allurement of sin. Nor has he any thing to fear there from the sword of judgment, whom the pollution of guilt has not here corrupted after his amendment. It is well said then, Rescuing his soul from corruption, and his life from passing to the sword. For to pass from corruption to the sword, is, after the commission of sin, to arrive at the punishments which have to be endured. It follows,
Ver. 19. He chastens him also with pain upon his bed, and makes all his bones to waste away.
