No More Learning

What then is it to slaughter bulls and rams in their behalf, but to put an end to their proud leading, so that they may think humbly of themselves, and not seduce the hearts of the innocent to follow after them. For they had started away from the unity of the Church with a swelling neck, and were drawing after them the weak folk like flocks following behind. Therefore let them come to blessed Job; i. e. return to the Church; and present bulls and rams to be slaughtered for a sevenfold sacrifice, and that they may be united to the universal Church, let them with the interposition of humility kill all the swelling humour wherewith their proud leadership savoured them.
[ix]
19. Now by Heliu, who speaks indeed with a right sense, yet runs down [derivatur] into foolish words of pride, is set forth a representation of every proud person. For there are many within the pale of Holy Church, that are too proud to put forward in a right manner the right sentiments, which they profess, and hence he is both rebuked with the words of God's upbraiding, and yet no sacrifices offered in his behalf, in that he is a believer indeed, yet high-minded. By the truth of his belief he is within, but by the obstacle which his pride presents he is not acceptable. Him [read Hunc ergo, as old ed. and Mss. ] therefore rebuke reproves, but sacrifice does not restore him, because he is indeed in the faith that he ought to be in, yet the Supreme Justice, charging him with things over and above what need to be, keeps him at a distance. Hence Heliu is well rendered in
- 10 -
the Latin tongue, ‘That my God,’ or, ‘God, the Lord. ’ For proud men within Holy Church, though they keep away from God by living proudly, yet acknowledge Him by believing truly. For what is it for him to say by his name, ‘That my God,’ but to shew forth Him Whom he believed with a public avowal? Or what is it to say, ‘God the Lord,’ but to accept Him both as God by virtue of His Divinity, and to hold Him For Man by His Incarnation?
[x]
20. It is well that after the losses of his substance, after the death of his children, after the tortures of his wounds, after the strife and conflict of words, he is raised up again with a double reward, clearly, in that Holy Church, even while yet in this present life, receives a double recompense for the toils she undergoes, since having taken in the Gentiles to the full, at the end of the world she converts to herself the souls of the Jews likewise. For it is on this account written, Until the fulness of the Gentiles be come in. And so all Israel shall be saved. [Rom. 11, 25. 26. ] And she will afterwards receive a double recompense, in that, when the toils of this present time are over, she rises not alone to the joy of souls, but to a blessed estate of bodies. And hence the Prophet rightly says, therefore in their land they shall possess the double. [Isa. 61, 7] For ‘in the Land of the Living’ the Saints possess the double, because we know they are gladdened with blessedness both of mind and body. Hence John in the Apocalypse, because it was before the resurrection of bodies that he saw the souls of the Saints crying, beheld how that they had given them a stole to each, saying, And white robes were given, one [singulae] to every one of them, and it was said, that they should rest yet for a little season until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. [Rev. 6, 11] For before the Resurrection they are said to have received a stole to each, for that as yet they are gifted with blessedness of mind alone; and therefore they will receive each one two, whenever, together with the perfect bliss of souls, they shall be clothed also with incorruptibility of bodies.
21. Now it is very properly that the affliction indeed of blessed Job is told, but the length of time that he was under the affliction is kept back, for we see the tribulation of Holy Church in this life, but know nothing for how long she is here to undergo bruising and delay; and hence it is spoken by the mouth of Truth, It is not for you to know the times or the seasons which the Father hath put in His own power. [Acts 1, 7] Herein then, that the suffering of blessed Job is told us, we are taught what we are made acquainted withal by experience; and herein, that the length of time that he continued in his suffering is withheld, we are taught what it is we must remain ignorant of.
We have drawn out these words of preface to some length, that by briefly running over it we might in a manner give a view of the whole. Now then that by long discoursing we have been brought to the commencement of our discourse, we must first settle the root of the historical meaning, that we may afterwards let our minds take their fill of the fruits of the allegorical senses.
THE
BOOKS OF THE MORALS OF
- 11 -
ST. GREGORY THE POPE, OR
AN EXPOSITION ON THE BOOK OF BLESSED JOB. ________
THE EPISTLE,
Wherein he explains the time, occasion, division, plan, and the method of discourse and of interpretation pursued in his work.
________
To the Most Devout and Holy Brother, my fellow Bishop Leander, Gregory, the servant of God's servants.
1. WHEN I knew you long since at Constantinople, my most blessed brother, at the time that I was kept there by the affairs of the Apostolical See, and that you had been brought thither by an embassage, with which you were charged, on counts touching the faith of the Wisigoths, I then detailed in your ears all that displeased me in myself, since for late and long I declined the grace of conversion, and after that I had been inspired with an heavenly affection I thought it better to be still shrouded in the secular habit. For though I had now disclosed to me what I should seek of the love of things eternal, yet long-established custom had so cast its chains upon me, that I could not change my outward habit: and while my purpose [animus] still compelled me to engage in the service of this world as it were in semblance only, many influences began to spring up against me from caring for this same world, so that the tie which kept me to it was now no longer in semblance only, but what is more serious, in my own mind. At length being anxious to avoid all these inconveniences, I sought the haven of the monastery, and having left all that is of the world, as at that time I vainly believed, I came out naked from the shipwreck of human life. For as the vessel that is negligently moored, is very often (when the storm waxes violent) tossed by the water out of its shelter on the safest shore, so under the cloak of the Ecclesiastical office, I found myself plunged on a sudden in a sea of secular matters, and because I had not held fast the tranquillity of the monastery when in possession, I learnt by losing it, how closely it should have been held. For whereas the virtue of obedience was set against my own inclination to make me take the charge of ministering at the holy Altar, I was led to undertake that upon the grounds of the Church requiring it [sub Ecclesiae colore], which, if it might be done with impunity, I should get quit of by a second time withdrawing myself; and subsequently notwithstanding my unwillingness and reluctance, at the very time when the ministry of the Altar was a heavy weight, the further burden of the Pastoral charge was fastened on me, which I now find so much the more difficulty in bearing, as I feel myself to be unequal to it, and as I cannot take breath in any comfortable assurance in myself. For because, now that the end of the world is at hand, the times are disturbed by reason of the multiplied evils thereof, and we ourselves, who are supposed to be devoted to the inner mysteries, are thus become involved in outward cares; just as it happened then also when I was brought to the ministry of the Altar, this was brought about for me without my knowledge, viz. that I should receive the mighty charge of the Holy Order, to the end that I might be quartered under less restraint [licentious excubarem] in an earthly palace, whither indeed I was followed by many of my brethren from the monastery, who were attached to me by a kindred affection [germana]. Which
- 12 -
happened, I perceive, by Divine dispensation, in order that by their example, as by an anchored cable, I might ever be kept fast to the tranquil shore of prayer, whenever I should be tossed by the ceaseless waves of secular affairs. For to their society I fled as to the bosom of the safest port from the rolling swell, and from the waves of earthly occupation; and though that office which withdrew me from the monastery had with the point of its employments stabbed me to death as to my former tranquillity of life, yet in their society, by means of the appeals of diligent reading, I was animated with the yearnings of daily renewed compunction. It was then that it seemed good to those same brethren, you too adding your influence, as you yourself remember, to oblige me by the importunity of their requests to set forth the book of blessed Job; and as far as the Truth should inspire me with powers, to lay open to them those mysteries of such depth; and they made this too an additional burden which their petition laid upon me, that I would not only unravel the words of the history in allegorical senses, but that I would go on to give to the allegorical senses the turn of a moral exercise, with the addition of somewhat yet harder, that I would crown [or ‘fortify,’ cingerem] the several meanings with testimonies i, and that the testimonies, which I brou ght forward, ti! y,' emcmger sholud they chance to appear involved, should he disen- tangled by the aid of additional explanation.
II. At first however, when in this obscure work, which hitherto had been thoroughly treated by none before us, I learnt the extent and character of the task to which I was forced, being overcome and wearied with the mere burthen of hearing of it, I confess that I sank under it. Yet immediately, when, in a strait between my alarms and my devout aspirations, I lifted up the eyes of my mind to the Bestower of all gifts [James 1, 17], waiving my scruples, I fixed my thoughts on this, that what an affection flowing from the hearts of my brethren enjoined upon me, could not certainly be impossible, I despaired, indeed, of being a match for these things, but, stronger for my very despair of myself, I forthwith raised my hopes to Him, by Whom the tongue of the dumb is opened, Who maketh the lips of babes to speak eloquently, [Wisd. 10, 21], Who has marked the undistinguished and brute brayings of an ass with the intelligible measures of human speech. What wonder, then, that a simple man should receive understanding from Him, Who whenever He willeth, utters His truth by the mouths of the very beasts of burthen? Armed then with the strength which this thought supplied, I roused mine own drought to explore so deep a well; and though the life of those, to whom I was compelled to give my interpretation, was far above me, yet I thought it no harm if the leaden pipe should supply streams of water for the service of men. Whereupon, without further delay, I delivered the former parts of the book, in presence, to the same brethren assembled before me; and because I found my time to be then somewhat more free, in treating of the latter portion I used dictation; and when longer intervals of time were at my disposal, many things being added, a small number omitted, and some few left as they were, all that had been taken down in my presence as I spoke, I arranged in books with amendments. For when I was giving the last part by dictation, I in like manner carefully considered the style in which I had spoken the first part, so that my business was both with regard to those parts, which I had given orally, by going through them with a careful correction, to bring them up to somewhat like dictation, and with regard to what I had dictated, that it should not greatly differ from the style of colloquial delivery; so that the one being drawn out, and the other contracted, that which unlike modes produced might be formed into a not inconsistent whole. Though it must be added that the third portion of this work I have so left for the most part as I gave it by word of mouth, because the brethren, drawing me away to other things, would not have this to be corrected with any great degree of exactness. Pursuing my object of obeying their instructions, which I must confess were sufficiently numerous, now by the work of
- 13 -
exposition, now by the flights of contemplation, and now by moral instruction, I have completed this work extending through thirty-five books [volumina], and six tomes [codicibus], and hence I shall be often found therein to put rather in the back-ground the order of exposition, and to employ myself at greater length upon the wide field of contemplation and of moral instruction. But yet whosoever is speaking concerning God, must be careful to search out thoroughly whatsoever furnishes moral instruction to his hearers; and should account that to be the right method of ordering his discourse, if, when opportunity for edification requires it, he turn aside for a useful purpose from what he had begun to speak of; for he that treats of sacred writ should follow the way of a river, for if a river, as it flows along its channel, meets with open valleys on its side, into these it immediately turns the course of its current, and when they are copiously supplied, presently it pours itself back into its bed. Thus unquestionably, thus should it be with everyone that treats of the Divine Word, that if, in discussing: any subject, he chance to find at hand any occasion of seasonable edification, he should, as it were, force the streams of discourse towards the adjacent valley, and, when he has poured forth enough upon its level of instruction, fall back into the channel of discourse which he had proposed to himself.
III. But be it known that there are some parts, which we go through in a historical exposition, some we trace out in allegory upon an investigation of the typical meaning, some we open in the lessons of moral teaching alone, allegorically conveyed, while there are some few which, with more particular care, we search out in all these ways together, exploring them in a threefold method. For first, we lay the historical foundations; next, by pursuing the typical sense, we erect a fabric of the mind to be a strong hold of faith; and moreover as the last step, by the grace of moral instruction, we, as it were, clothe the edifice with an overcast of colouring. Or at least how are the declarations of truth to be accounted of, but as food for the refreshment of the mind? These being handled with the alternate application of various methods, we serve up the viands of discourse in such sort as to prevent all disgust in the reader, thus invited as our guest, who, upon consideration of the various things presented to him, is to take that which he determines to be the choicest. Yet it sometimes happens that we neglect to interpret the plain words of the historical account, that we may not be too long in coming to the hidden senses, and sometimes they cannot be understood according to the letter, because when taken superficially, they convey no sort of instruction to the reader, but only engender error; for here, for instance, it is said, Under Whom they are bent who bear the world. [Job 9, 13]. Now in the case of one so great, who can be ignorant that he never so follows the vain fictions of the poets, as to fancy the weight of the world to be supported by the labour of the giants. Again, under the pressure of calamities he exclaims, So that my soul chooseth strangling, and death rather than life. [Jov 7, 15] Now who that is in his right senses could believe that a man of so high praise, who in a word, we know, received from the Judge of that which is within the reward of the virtue of patience, settled amidst his afflictions to finish his life by strangling? And sometimes even the very literal words forbid its being supposed that perchance they ought to be understood according to the letter. Thus he says, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. [Job 3, 3] And a little while afterwards he subjoins, Let darkness seize it, and let it be involved in bitterness. [ver. 5] And in cursing the same night he adds, Lo! let that night be solitary. Assuredly this day of his birth, which rolled itself out in the mere current of time, could never stand fast. In what way then did he wish it might be involved in darkness? For having gone by, it no longer was, neither yet, if it had existence in the nature of things, could it ever feel bitterness; it is evident therefore that the words cannot possibly be spoken of a day without feeling, when the wish expressed is that it be struck with a feeling of bitterness;
- 14 -
and if the night of his conception had gone by, blended with the other nights, after what fashion would he have it become solitary, which as it could not be arrested from the flight of time, so neither could it be separated from union with the other nights. Again he says, How long wilt Thou not depart from me, nor let me alone, till I swallow down my spittle. [Job 7, 19] Yet he had said a little above, The things which my soul refused to touch are as my sorrowful meat. [Job 6, 7] Now who does not know that spittle is more easily swallowed than food? it is wholly inconceivable then in what connection he, who tells of his taking food, declares that he cannot swallow his spittle. Again he says, I have sinned; what shall I do unto thee, O Thou preserver of men? [Job 7, 20] Or more unequivocally, Wouldest Thou destroy me by the iniquities of my youth. [Job 13, 26] And yet in another answer he subjoins, My heart shall not reproach me so long as I live. [Job 27, 6] How then does his heart not condemn him so long as he lives, who by a public avowal testifies that he has been a sinner, for faultiness of practice and acquittal of conscience can never meet together. Yet doubtless whereas the literal words when set against each other cannot be made to agree, they point out some other meaning in themselves which we are to seek for, as if with a kind of utterance they said, Whereas ye see our superficial form to be destructive to us, look for what may be found within us that is in place and consistent with itself.
IV. But sometimes, he who neglects to interpret the historical form of words according to the letter, keeps that light of truth concealed which is presented to him, and in laboriously seeking to find in them a further interior meaning, he loses that which he might easily obtain on the outside. Thus the Saint saith, if I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; . . . if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; [Job 31, 16-20] where it is to be observed, that if these words be violently strained to an allegorical signification, we make void all his acts of mercy. For as the word of God, by the mysteries which it contains, exercises the understanding of the wise, so usually by what presents itself on the outside, it nurses the simple-minded. It presenteth in open day that wherewith the little ones may be fed; it keepeth in secret that whereby men of a loftier range may be held in suspense of admiration. It is, as it were, a kind of river, if I may so liken it, which is both shallow [planus] and deep, wherein both the lamb may find a footing, and the elephant float at large. Therefore as the fitness of each passage requires, the line of interpretation is studiously varied accordingly, in that the true sense of the word of God is found out with so much the greater fidelity, in proportion as it shifts its course through the different kinds of examples as each case may require.
V. This exposition being such as I have described, I have transmitted to your Blessedness for your inspection, not as being due for its worth's sake, but because I remember that I promised it on your making the request. In which whatsoever your Holiness may discover that is languid or unpolished, let it be most readily excused in proportion as the circumstance is known that it was said in a state of sickness; for when the body is worn down with sickness, the mind being also affected, our exertions to express ourselves likewise become faint. For many a year's circuit has gone by since I have been afflicted with frequent pains in the bowels, and the powers of my stomach being broken down, makes me at all times and seasons weakly; and under the influence of fevers, slow, but in constant succession, I draw my breath with difficulty; and when in the midst of these sufferings I ponder with earnest heed, that according to the testimony of Scripture, He scourgeth every son whom He receiveth; [Heb. 12, 6] the more I am weighed down by the severity
- 15 -
of present afflictions, from my anticipations for eternity, I gather strength to breathe with so much the better assurance. And perchance it was this that Divine Providence designed, that I a stricken one, should set forth Job stricken, and that by these scourges I should the more perfectly enter into the feelings of one that was scourged. Yet it will be evident to all that consider the thing aright, that bodily ailment hinders the pursuits wherein I labour, and that with no slight power of opposition in this respect, that, when the powers of the flesh are not strong enough to discharge the office of speech, the mind cannot adequately convey its meaning. For what is the office of the body saving to be the organ of the mind; and though the musician be ever so skilled in playing [cantandi], he cannot put his art in practice unless outward aids accord with himself for that purpose, for we know that the melody [canticum] which the hand of the proficient bids, is not rightly given back by instruments that are out of order; nor does the wind express his art, if the pipe, gaping with crevices, gives a grating sound. How much more affected in quality then is a thing like this exposition of mine, wherein the grace of delivery is so dissipated by the broken condition of the instrument, that no contrivance of skill can avail to recover it! But I beg that in going through the statements of this work, you would not seek the foliage of eloquence therein: for by the sacred oracles the vanity of a barren wordiness is purposely debarred those that treat thereof, in that it is forbidden to plant a grove in the temple of God. And doubtless we are all of us aware, that as often as the overrank crop shews stalks that abound in leaves, the grains of the ears are least filled and swelling. And hence that art of speaking itself, which is conveyed by rules of worldly training, I have despised to observe; for as the tenor of this Epistle also will tell, I do not escape the collisions of metacism, nor do I avoid the confusion of barbarisms, and I slight the observing of situations and arrangements, and the cases of prepositions; for I account it very far from meet to submit the words of the divine Oracle to the rules of Donatus. For neither are these observed by any of the translators thereof, in the authoritative [auctoritate] text of Holy Writ. Now as my exposition takes its origin from thence, it is plainly meet that this production, like a kind of offspring, should wear the likeness of its mother. Now it is the new Translation that I comment on; but when a case to be proved requires it, I take now the new and now the old for testimony, that as the Apostolic See, over which I preside by ordinance of God, uses both, the labours of my undertaking may have the support of both.
BOOK I.
The first verses of the first chapter of the Book of Job are explained first historically, then in an allegorical, and lastly in a moral sense.
1. There was a man in the land of Uz, whose name was Job. [Job 1, 1] It is for this reason that we are told where the holy man dwelt, that the meritoriousness of his virtue might be expressed; for who knows not that Uz is a land of the Gentiles? and the Gentile world came under the dominion of wickedness, in the same proportion that its eyes were shut to the knowledge of its Creator. Let us be told then where he dwelt, that this circumstance may be reckoned to his praise, that he was good among bad men; for it is no very great praise to be good in company with the good, but to be
- 16 -
good with the bad; for as it is a greater offence not to be good among good men, so it is immeasurably high testimony for any one to have shewn himself good even among the wicked. Hence it is that the same blessed Job bears witness to himself, saying, I am a brother to dragons, and a companion to owls. [Job 30, 29] Hence it was that Peter extolled Lot with high commendation, because he found him to be good among a reprobate people; saying, And delivered just Lot, vexed with the filthy conversation of the wicked; for he was righteous in seeing and hearing [so Vulg. ], dwelling with them who vexed his righteous soul from day to day with their unlawful deeds. [2 Pet. 2, 7. 8. ] Now he evidently could not have been vexed unless he had both heard and witnessed the wicked deeds of his neighbours, and yet he is called righteous both in seeing and in hearing, because their wicked lives affected the ears and eyes of the Saint not with a pleasant sensation, but with the pain of a blow. Hence it is that Paul says to his disciples, In the midst of a crooked and perverse nation, among whom ye shine like lights in the world. [Phil. 2, 15] Hence it is said to the Angel of the Church of Pergamos, I know thy works,and where thou dwellest, even where Satan's seat is; and thou holdest fast My name, and hast not denied My faith. [Rev. 2, 13] Hence the Holy Church is commended by the voice of the Spouse, where He says to her in the Song of love, As the lily among the thorns, so is my love among the daughters. [Cant. 2, 2] Well then is the blessed Job described, (by the mention of a gentile land,) as having dwelt among the wicked, that according to the testimony borne by the Spouse, be might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after, And that man was simple [so Vulg. ] and upright.
[ii]
2. For there are some in such wise simple as not to know what uprightness is, but these walk wide of the innocence of real simplicity, in proportion as they are far from mounting up to the virtue of uprightness; for while they know not how to take heed to their steps by following uprightness, they can never remain innocent by walking in simplicity. Hence it is that Paul warns his disciples, and says, But yet I would have you wise unto that which is good, and simple concerning evil. [Rom. 16, 19] Hence again he says, Brethren, be not children in understanding, howbeit in malice be ye children. [1 Cor. 14, 20] Hence Truth enjoins Her disciples by Her own lips, saying, Be ye wise as serpents and harmless as doves. [Mat. 10, 16] For in giving them admonition, He needfully joined the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and again the craftiness of the serpent might be attempered by the simplicity of the dove. Hence it is that the Holy Spirit has manifested His presence to mankind, not in the form of a dove only, but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. Therefore He is manifested in a dove, and in fire, because all they, who are full of Him, yield themselves to the mildness of simplicity, in such sort as yet to kindle with a zeal of uprightness against the offences of sinners. It follows, And one ,that feared God and eschewed evil.
[iii]
3. To fear God is never to pass over any good thing, that ought to be done. Whence it is said by Solomon, Whoso fears God, neglects nothing [Eccl. 7, 18, (Vulg. ) 19. ]; but because there are some, who practise some good actions, yet in such wise that they are by no means withheld from certain evil practices; after he is said to have been one that feared God, it is still rightly reported of him that he also eschewed evil; for it is written, Depart from evil, and do good [Ps. 37, 27]; for indeed
- 17 -
those good actions are not acceptable to God, which are stained in His sight by the admixture of evil deeds; and hence it is said by Solomon, He who offendeth in one point, spoileth many good deeds [Eccl. 9, 18]. Hence James bears witness, saying, For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. [James 2, 10] Hence Paul saith, A little leaven leaveneth the whole lump [1 Cor. 5, 6]. So then that it might be shewn us how spotless the blessed Job stood forth in his good actions, it is wisely done that we have it pointed out how far he was removed from evil deeds.
4. But it is the custom of narrators, when a wrestling match is woven into the story, first to describe the limbs of the combatants, how broad and strong the chest, how sound, how full their muscles swelled, how the belly below neither clogged by its weight, nor weakened by its shrunken size, that when they have first shewn the limbs to be fit for the combat, they may then at length describe their bold and mighty strokes. Thus because our athlete was about to combat the devil, the writer of the sacred story, recounting as it were before the exhibition in the arena the spiritual merits in this athlete, describes the members of the soul [mentis], saying, And that man was perfect and upright, and one that feared God, and eschewed evil; that when the powerful setting of the limbs is known, from this very strength we may already prognosticate also the victory to follow. Next comes,
[iv]
5. Ver. 2. And there were born unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the beginning of his book is declared devout in offering sacrifices, and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them. It proceeds;
[vi]
5. Ver. 3. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the greatness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh
- 18 -
unfruitful. [Matt. 13, 22] See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices.
7. Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it.
8. So that this man was the greatest of all the men of the East. [Job 1, 3] Who does not know that the men of the East are very wealthy, accordingly ‘he was the greatest of all the men of the East;’ as though it were expressly said that he was even richer than the rich.
9. Ver. 4. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
[vii]
Greater wealth usually becomes the cause of greater discord between brethren. O, inestimable praise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided affection yet filled the hearts of all.
10. Ver. 5. And it was so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all.
[viii]
When it is said, sent and sanctified them, it is openly shewn what strictness he practised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had contracted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there are certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is written, The people sat down to eat and drink, and rose up to play. [Exod. 32, 6]
11. Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as thirsting for water, in these words, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. [Luke 16, 24] He is first said to have fared sumptuously every lay, and then it is recorded that he craved a drop of water upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is
- 19 -
indicated by the punishment, in that he, whom the Truth had said fared sumptuously every day, was described as most on fire in his tongue. They that attune the harmony of stringed instruments arrange it with such exceeding skill, that frequently, when one chord is touched, a very different one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune [cantu], rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting.
12. But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account plainly indicates that, in offering a sacrifice on the eighth day, the blessed Job was celebrating the mystery of the Resurrection. For the day, which is now named ‘The Lord's day,’ is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation, but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled ‘for the Octave,’ wherein joy for the resurrection is proclaimed, but, that the sons of blessed Job had been forearmed by the discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is subjoined,
[ix]
13. For Job said, It may be that my sons have sinned, and cursed" God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this Saint, who does not say, ‘that they have cursed God in their hearts,’ but it may be that they have cursed God in, their hearts. Whence it is well said by Paul, Therefore judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; [1 Cor. 4, 5] for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought. But here [al. this] we should consider with discrimination, with what severity that father was likely [potuit] to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples? What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions? But that his perseverance too in this holy work may be demonstrated, it is well added,
[x]
14. Thus did Job all the days; for it is written, But he that shall endure unto the end, the same shall be saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through
- 20 -
cursorily in following out the history. Now the order of interpretation requires that beginning afresh we should at this point open the secrets of its allegories.
[xi]
15. Ver, 1. There was a man in the land of Uz, whose name was Job. We believe from the history that these things took place, but let us here turn to see in what way they were allegorically fulfilled; for, as we have said, Job is interpreted, ‘a mourner,’ and Uz ‘a counsellor. ’ Whom else then does the blessed Job express by his name, saving Him, of Whom the Prophet speaks, saying, Surely He hath borne our griefs? [Isa. 53, 4] He dwells in the land of Uz, in that He rules the hearts of a people of wise counsels; for Paul saith, that Christ is the Wisdom of God and the Power of God [1 Cor. 1, 24]; and this same Wisdom Herself by the lips of Solomon declareth, I Wisdom dwell with Prudence, and am in the midst of witty inventions. [Prov. 8, 12] So Job is an inhabitant of the land of Uz, because Wisdom, Which underwent the pain of the Passion in our behalf, has made an habitation for Herself in those hearts, which are instinct with the counsels of life.
[xii]
16. And that man was perfect and upright, In uprightness, justice is signified, and in simplicity, mercy [or ‘meekness,’ mansuetudo]. We in following out the straight line of justice, generally leave mercy behind; and in aiming to observe mercy, we deviate from the straight line of justice. Yet the Incarnate Lord maintained simplicity with uprightness; for He neither in shewing mercy parted with the strictness of Justice, nor again in the exactitude of justice did He part with the virtue of mercifulness. Hence when certain persons, having brought an adulteress before Him, would have tempted Him, in order that He might step into the fault either of unmercifulness or of injustice, He answered both alternatives by saying, He that is without sin among you, let him first cast a stone at her. [John 8, 7] He that is without sin among you, gives us the simplicity of mercy, let him first cast a stone at her, gives us the jealous sense of justice. Whence too the Prophet saith to him, And in Thy Majesty ride prosperously, because of truth, and meekness, and righteousness. [Ps. 45, 4] For in executing truth, He kept mercy united with justice, so that He neither lost the jealous sense of rectitude in the preponderance of mercy's scale, nor again unsettled the preponderance of mercy by that jealousy of rectitude.
[xiii]
17. And one that feared God, and eschewed evil. It is written of Him, and the Spirit of the fear of the Lord hath filled Him; for the Incarnate Lord shewed forth in His own person whatsoever He hath inspired us withal, that what He delivered by precept, He might recommend by example. So then according to our human nature our Redeemer feared God, for to redeem proud man, He took for man's sake an humble mind. And His acting likewise is fitly designated hereby, in that the blessed Job is said to eschew evil. For He Himself eschewed evil, not evil which He came in contact with in the doing, but which upon meeting with it, He rejected; for He forsook the old life after man's method, which He found at His birth, and He stamped upon the character of His followers that new life, which He brought down with Him.
[xiv]
- 21 -
18. Ver. 2. And there were born to him seven sons and three daughters. What is conveyed to us in the number of seven, saving the sum of perfection? for to say nothing of the arguments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; we know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too ,that the seventh day was given to man for a rest; i. e. for a 'Sabbath. ' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being completed by the addition of the unit of our uniting together.
19. Thus there were born to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished with the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, seven is changed into twelve, and hence, forasmuch as the holy Apostles were sent to proclaim the holy Trinity in the four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips and in their lives.
20. And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to perfection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by ‘the seven sons’ is represented the order of the Preachers, and by ‘the three daughters’ the multitude of the hearers. By ‘the three daughters’ may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; viz. of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job [Ezek. 14, 14f]; for what is signified by Noah who guided the Ark in the waters, but the order or rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation? What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the paths of earth? Therefore because after the holy Apostles there came these three divisions of the faithful, after the sons rightly follows the mention of the three daughters that were born to him. It proceeds:
Ver. 3. His substance also was three thousand sheep and three thousand camels. [xv]
21. That believing hearers have been gathered from various manners of 1ife, a truth which is first declared generally by the mention of the daughters, the same is afterwards brought before us in
- 22 -
detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace? what again is signified by the three thousand camels, but the crooked defectiveness of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against Him, who strain at a gnat, and swallow a camel. [Mat. 23, 24] For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a camel's back, in that the Church, which hastens from the Gentile state to Christ, is found in the crooked and defective behaviour of the old life; and she, when she saw Isaac, descended, in that when the Gentile world knew the Lord, it abandoned its sins, and descending from the height of self-elation sought the lowly walks of humility; and she too in bashfulness covers herself with a veil, in that she is confounded in His presence for her past life. And hence it is said by the Apostle to these same Gentiles, What fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21] Whereas then by the sheep we understand the Hebrews coming to the faith from the pastures of the Law, nothing hinders but that we understand by the camels the Gentile people, crooked in their ways and laden with idolatrous ceremonials. For because they devised them gods of their own selves whom they should worship, there had grown up as it were out of themselves a load upon their back which they should carry.
22. Furthermore in that they are common animals, it is possible that by camels is represented the life of the Samaritans. For camels chew the cud, but do not divide the hoof. So likewise the Samaritans do as it were chew the cud, in that they receive in part the words of the Law, but do not divide the hoof as it were, forasmuch as they despise it in part. And they bear a grievous burthen upon the mind's pack, in that they weary themselves in whatsoever they do without any hope of eternity. For they are strangers to faith in the Resurrection, and what can be more grievous or more burthensome than to endure the tribulation of this passing state of existence, and yet never, for relief of mind, to look forward to the joy of our reward; but forasmuch as the Lord, when He appeared in the flesh, both filled the Hebrew people with the grace of perfection, and brought some of the Samaritans to the knowledge of the faith by shewing marvellous works, it might well be said of the shadow which was to express the reality, that he possessed both seven thousand sheep, and three thousand camels. It goes on; And five hundred yoke of oxen, and five hundred she asses.
[xvi]
23. We have said above that by the number fifty, which is completed by seven weeks and the addition of an unit, rest is signified, and by the number ‘ten’ the sum of perfection is set forth.
Now forasmuch as the perfection of rest is promised to the faithful, by multiplying fifty ten times, we in this, way arrive at five hundred. But in sacred Writ, the title of ‘oxen’ sometimes represents the dulness of the foolish sort, and sometimes the life of well doers. For because the stupidity of the fool is represented by the title of an ox, Solomon says rightly, he goeth after her straightway, as an ox goeth to the slaughter. [Prov. 7, 22] Again, that the life of every labourer is forth by the title of oxen, the Precepts of the Law are a testimony, which enjoined through Moses; Thou shalt not
- 23 -
muzzle the ox when he treadeth out the corn. [Deut. 25, 4] And this again is declared in plain words; the labourer is worthy of his hire. [Luke 10, 7] By the title of asses, too, we have represented sometimes the inertness of fools, sometimes the unrestrained indulgence of the wanton, sometimes the simplemindedness of the Gentiles; for the inertness of fools is imaged by the designation of asses, as where it is said through Moses, Thou shalt not plough with an ox and an ass together. [Deut. 22, 10] As though he said, ‘do not associate fools and wise men together in preaching, lest by means of him who has no power to accomplish the work, you hinder him who has abundant power. ’ The unrestrained indulgence of the wanton is likewise set forth by the appellation of asses, as the prophet testifies, where he says, whose flesh is as the flesh if asses. [Ezek. 23, 20] Again, by the title of asses is shewn the simplicity of the Gentiles. Hence when the Lord went up toward Jerusalem, He is related to have sat upon a young ass, for what is it for Him to come to Jerusalem sitting upon an ass, except taking possession of the simple hearts of the Gentiles to conduct them to the vision of peace, by ruling and ordering them? And this is shewn by one passage, and that a very easy one; in that both the workmen of Judaea are represented by oxen, and the Gentile peoples by an ass, when it is said by the Prophet, The ox knoweth his owner, and the ass his master's crib. [Isa. 1, 3] For who appears as the ox, saving the Jewish people, whose neck was worn by the yoke of the Law? and who was the ass but the Gentile world, which was found like a brute animal of every deceiver, and was overlaid with whatever deceit he pleased, without resisting by any exercise of reason? Thus the ox knoweth his owner, and the ass his master's crib, in that both the Hebrews found out the God Whom they worshipped but as yet knew Him not, and the Gentile world received the food of the Law, which it had none of. That therefore which is spoken above in the designation of the sheep and of the camels, is here repeated below in the oxen and the asses.
24. Now even before the coming of the Redeemer Judaea possessed oxen, in that she sent out labourers to preach, to whom it is said by the voice of Truth, Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. [Mat. 23, 15] These were weighed down with the heavy yoke of the Law, because they were burthened with the ordinances of the external letter, to whom it is spoken by the voice of Truth, Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart. [Mat. 11, 28. 29. ] That in the Gospel, therefore, rest is promised to those that labour well, is the same thing as that five hundred yoke of oxen are made mention of in this place; for whereunto does their way lead, who submit their necks to the dominion of our Redeemer, excepting to rest? And hence we are told of five hundred she asses, forasmuch as the Gentile folk that are called, so long as they desire to attain to rest, gladly bear all the burthens of the commandments; and hence, that this rest should be sought of the Gentiles, Jacob in addressing his sons did mean to signify by the voice of prophecy, saying, Issachar is a strong ass, crouching down between the boundaries [Vulg. Terminus, E. V. burthens]: And he saw that rest was good, and the land that it was pleasant, and bowed the shoulder to bear. [Gen. 49, 14. 15. ] For to crouch down between the boundaries is to rest forestalling the end of the world, and to seek nought of those things, which are now going forward amongst men, but to long after the things that shall be at the last; and the strong ass sees the rest and the pleasant land, when the simple Gentile world lifts itself up to the strong effort of good works, and that because it is on its way to the land of life eternal; and it bows the shoulder to bear, in that having beheld the rest above, it submits itself in doing its work even to severe precepts, and whatever littleness of mind represents as hard to bear, the hope of the reward makes this appear
- 24 -
to it light and easy. So because both Judaea and the Gentile world are gathered to eternal rest as a portion of the elect, he is rightly related to have possessed five hundred yoke of oxen, and five hundred she asses. The account goes on;
And a very great household.
[xvii]
25. What means it that the number of the animals is first described, while the household is not mentioned till the end, but that the foolish things of the world are first gathered in to the knowledge of the faith, that afterwards the crafty things of the world may also be called? as Paul bears witness, who says; For ye see your calling, brethren, how that not many wise men after the flesh, not many noble, not many mighty are called; But God hath chosen the foolish things of the world to confound the wise. [1 Cor. 1, 26. 27. ] For the first beginnings [principia] of holy Church are reputed to have been without knowledge of letters, plainly for this reason, that in His preachers the Redeemer might manifest to all, that it was not their discourse, but their cause, which had influence with the numbers [populos] that believed unto life. It proceeds;
So that this man was the greatest of all the men if the East.
[xviii]
26. That our Redeemer is styled The East is declared by the testimony of the Prophet, where he says, And lo! the Man whose name is The East. [Zech. 6, 12 Vulg. Orients, E. V. the Branch] And thus all that live in this Orient by faith, are rightly called men of the East. Now because all men are only men, whereas ‘The East’ Himself is both God and Man, it is rightly said, He was the greatest of all the men of the East. As though it were said in plain words, He surpassed all those that are born to God in faith. Because it is not by adoption, as others are, but by the Divine Nature that He is exalted, Who though He appeared like to others in His human Nature, yet in His Divine Nature continued above all men without fellow.
Ver. 4. And his sons went and feasted in their houses.
[xix]
27. The sons went to feast at their houses, when the Apostles as preachers, in the different regions of the world, served the banquet of virtue to hearers as it were to eaters. And hence it is said to those very sons concerning the hungering multitude, Give ye them to eat. [Mat. 14, 16] And again; And I will not send them away fasting, lest they faint by the way [Mat. 15, 32]; that is, let them by your preaching receive the word of consolation, that they may not by continuing to fast to the food of truth, sink under the labours of this life. Hence again it is said to the same sons, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. [John 6, 27] And how these feasts were set forth is added, whereas it is forthwith subjoined,
Everyone in his day.
[xx]
28. If without any doubt the darkness of ignorance is the night of the soul, the understanding is not improperly styled the day. And hence Paul says, One man esteemeth one day above another;
- 25 -
another esteemeth every day alike. [Rom. 14, 5] As, if he had said in plain words; ‘One man understands some things so as that some are left out, and another acquaints himself with all things that are possible to be understood, in such sort as they may be seen. Thus each son sets forth a feast in his day, in that every holy preacher, according to the measure of the enlightening of his understanding, feeds the minds of his hearers with the entertainments of Truth. Paul made a feast in his own day, when he said, But she is happier if she so abide according to my judgment. [1 Cor. 7, 40] He bade each to take account of his own day; when he said, Let every man be fully persuaded in his own mind. [Rom. 14, 5] It goes on;
And sent and called for their three sisters to eat and to drink with them. [xxi]
29. The sons call their sisters to the feast, in that the holy Apostles proclaim to hearers that are weak the joys of the refreshment above, and inasmuch as they see their souls to be starved of the food of truth, they feed them with the feast of God's Word. And it is well said, to eat and to drink with them. For holy Scripture is sometimes meat to us, and sometimes drink. It is meat in the harder parts, in that it is in a certain sense broken in pieces by being explained, and swallowed after chewing; and it is drink in the plainer parts, in that it is imbibed just as it is found. The Prophet discerned holy Scripture to be meat, which was to be broken in pieces in the explaining, when he said, The young children ask, and no man breaketh it unto them [Lam. 4, 4], i. e. the weak ones sought that the stronger declarations of holy Scripture might be crumbled for them by explanation, but he could no where be found who should have explained them. The Prophet saw that holy Writ was drink, when he said, Ho, everyone that thirsteth come ye to the waters. [Isa. 55, 1] Had not the plain commandments been drink, Truth would never have cried out with His own lips; If any man thirst, let him come unto Me and drink. [John 5, 37] The Prophet saw that there was, as it were, a lack of meat and drink in Judaea, when he declared, And their honourable men are famished, and their multitude dried up with thirst. Isa. 5, 13] For it belongs to the few to attain a knowledge of the mighty and hidden meanings, but to the multitude it is given to understand the plain sense of the history. And therefore he declares that the honourable men of Judaea had perished not by thirst, but hunger, in that those who seemed to stand first, by giving themselves wholly to the outward sense, had not wherewithal to feed themselves from the inward parts by sifting their meaning, but forasmuch as when loftier minds fall away from the inward sense, the understanding of the little ones even in the outward meaning is dried up; it is rightly added in this place, And the multitude dried up with thirst.