For you may often see the bad man, who is set in earthly power, agitated with furious passion, and executing all that his rage suggests; and when his fury is gone, then directly lust ravages his soul; when lust is stopped for a time, self-exaltation as on the ground of continency is
immediately
made to take its place in his heart, and that he may be feared by others, he aims to shew himself as an object of terror.
St Gregory - Moralia - Job
The ‘asp’ is a small serpent, but the ‘viper’ hath more length of body.
And asps produce eggs, and their young are hatched from the eggs.
But when vipers have conceived, their ‘young ravin in their womb, which bursting the parents’ sides issue out of their bellies.
Hence too it is called the ‘viper,’ because it is a ‘parent [vi parit.
] by violence.
’ Thus the viper is so produced that it comes forth by violence, and is brought into the world by the killing of the mother.
What then is represented by the little asps, saving the hidden suggestions of impure spirits, who steal upon [Ben.
‘surripiunt,’ Steal from, both others ‘surrepunt.
’] the hearts of men by slight prompting at first, and what by the ‘viper’s tongue’ save the violent temptation of the devil?
For at first he steals upon them gently, but afterwards he drags them even by force.
And so he ‘sucks the poison of asps,’ in that the little beginning of secret suggestion is first produced in the heart, but ‘the viper’s tongue slayeth him,’ in that afterwards the captive soul is killed by the venom of violent temptation.
In the first case unclean spirits speak to the heart of man with their crafty counsels, and these, while they persuade with gentleness, as it were infuse the poison of asps.
Whence it is written, They break asps eggs, and weave the spider’s web; He that eateth of their eggs dieth, and that which is hatched breaketh out into a basilisk.
[Is.
59, 5] Since to ‘break asps’ eggs,’ to wicked men is, to manifest by evil deeds the counsels of evil spirits, which lurk in their hearts.
Moreover, to ‘weave spiders’ webs’ is, on account of the lust of this world, to be busied in any temporal employments.
Which, whilst they are established with no stedfastness, assuredly are carried off by the wind of a mortal
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life. And it is well added; He that eateth of their eggs dieth. In that he that admits the counsels of impure spirits kills the life of his soul in him. ‘And that which is hatched, breaketh out into a basilisk,’ in that the suggestion of the bad spirit which is covered up in the heart, is nursed unto full iniquity. For ‘basilisk’ [‘Regulus,’ which is a translation of the Greek Basiliscov. see Plin. viii. 21. ] means the king of serpents, and who is the head of the sons of perdition, save Antichrist?
Therefore ‘that, which is hatched, will break out into a basilisk,’ in that he who harbours in himself the counsel of the ‘asp’ to nourish them to life, being made a member of the wicked head, is engrafted into the body of Antichrist. Of which hypocrite it is said, He shall suck the head of asps, and the viper’s tongue shall slay him, in that when he gladly welcomes the evil suggestion of our old enemy, afterwards he surrenders himself vanquished to his forcible temptations. Hence too in Paradise, to man when he was standing, he brought in words of soft suggestion, but him whom he once caught away to the act of consent, now henceforth he forces on even resisting him, and conquered by the gratifications of his corrupt state of being, kills him well nigh by dint of violence. But perhaps we may be able to make out the meaning of these same sentences by a contrary mode of interpretation. Thus because the ‘asp’ kills quickly by its venom, but the ‘viper’ more slowly, by the ‘asp’ we have denoted a violent and instantaneous temptation, but by the ‘viper’ a gentle and prolonged one. And hence to the one death is said to lie in the ‘sucking of the head,’ but to the viper ‘in the tongue,’ in that a sudden temptation often as soon as it arises kills the soul off its guard, but a lengthened temptation, because it is longer recommending evil things by the suggesting of them, kills as does a viper with its tongue. And because every hypocrite, being penetrated with the suggestion of evil spirits, as with the poison of serpents, never considers what are the gifts from above of the Holy Spirit, while he spreads abroad the bent of the heart in golden opinions without, it is rightly added;
Ver. 17. He shall not see the streamlets of the torrent river of honey and butter. [xvi]
20. The Lord saith in the Gospel; He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. [John 7, 38. 39. ] Where the Evangelist subjoins, saying, But this spake He of the Spirit, which they that believe on Him should receive. And so ‘the streamlets of the river’ are the gifts of the Holy Spirit. Charity is ‘a streamlet of the river,’ faith is ‘a streamlet of the river,’ hope is ‘a streamlet of the river. ’ But because no hypocrite ever loves either God or his neighbour, when he makes the transitory glory of the world his aim, he does not see the streamlets of the river, in that he is not watered with the overflowing of charity. Whereas the hypocrite goes after present gains, he disregards future blessings, and not having faith, he sees not in the mind ‘the streamlet of the river,’ inasmuch as faith is the evidence of things not seen. [Heb. 11, 1] And while the hypocrite clings to the things that are seen, he makes light of those, which are not seen, therefore he does not see the ‘streamlets of the river’ in desire, in that he is taken up with visible things alone. And it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] He then would have seen ‘streamlets of the river’ if he had shut his eyes to the glory of this world, and opened them to the love of the heavenly country. And observe that he does not say ‘streams,’ but ‘streamlets. ’ For the ‘streamlets of the river’ may be taken for those spiritual gifts, which trickle in such fine streams from heavenly sources into the soul of him that loveth, that they can never be compassed by the mouth of the flesh. For it is often the case that the spirit of him that loves is filled with such a mighty gift of contemplation, that it has power to see what it has not power to utter. Now the ‘torrent river’ is the inundation of the Holy Spirit itself, which in
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exuberant outpouring is gathered in the soul of him in contemplation, when his mind is full beyond what he is able to comprehend. And it is necessary to be known, that when the grace of the Holy Spirit bathes us, it fills us with ‘honey and butter’ equally. For ‘honey’ falls from above, but ‘butter’ is drawn from the milk of animals, and so ‘honey’ is from the air, ‘butter’ from the flesh. But the Only-begotten Son of the Most High Father, while He is God above all things, was made Man one among all things. Who when he replenished us with the sweetness of His Divine Nature and the mystery of His Incarnation, satisfied us with ‘honey and butter’ at once. And so seeing that the Holy Spirit rejoices the soul It has filled, at once with the sweetness of His divinity and the belief of His Incarnation, these are described as ‘the streamlets of the torrent river of honey and butter’ together, in that they both refresh the soul with sweetness by the exalted knowledge of God, and anoint it with the mystery of the Benefit [Charismatis] by the grace of the Incarnation. But whereas this hypocrite, being dissipated in outward regards, does not taste these interior gifts, he adjoins to what after punishments he is tending, in that it is added;
Ver. 18. He shall pay for all the things that he hath done, nor yet shall he be consumed. [xvii] [LITERAL INTERPRETATION]
21. For he ‘pays’ in torment for those desires, which he retained here contrary to right, and being consigned to avenging flames, he is always dying, in that he is always kept alive in death. For he is never consumed in death, in that if his life in dying were consumed, his punishment likewise would be brought to an end together with his life; but that he may be tormented without end, he is forced to live on without end in punishment, that he whose life here was dead in sin, may have his death there living in punishment. Let him say then; He shall pay for all the things that he hath done, nor yet shall he be consumed, forasmuch as he is tormented, and not put out, he dies and lives, he is falling away and holding on, always finishing, without being finished. These things are very terrible in the healing of the ear only, how infinitely more terrible in the enduring of them! Now because the multiplicity of his wickedness demands that he should never be without punishment, it is fitly added;
According to the multitude of his inventions shall he also suffer.
[xviii]
22. For whereas he found out many things in order to sin, he is tormented with new inventions in punishment. Since what he could not have suspected here, he is made sensible of there, when he is given over to vengeance. For as the Elect in exercising themselves in good works, sometimes set themselves to do more than the Lord thought fit to bid them, (for virginity of the flesh is no where commanded, but only commended; since if it were commanded, then it would follow that wedlock must henceforth be deemed sin, and yet there are many strong in the virtue of virginity, so as to render more in service than they received in command,) so very commonly the wicked are each practised in bad ways, so that they find out in evil doing more for them to do than by the practice of the lost they received examples of wickedness. And hence they are stricken with the torments of an ampler retribution, in that they too of their own heads invented practices on an ampler scale, which they deserve to be stricken for. And so it is well said, According to the multitude of his inventions shall he also suffer. For he would not find out new wickedness, except he also sought it; and he would not seek it, except he was eager to do it of set purpose. Therefore in his tormenting the excessiveness of evil devising is taken into account, and he receives the pain of a worthy
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recompense. And although the woe of all the damned is infinite, yet they have worse torments inflicted upon them, who invented many things in wicked ways by their desires as well. Now since Zophar has brought in the punishment of this hypocrite, he immediately adds his sin, nor does he describe anyone in particular, but that from which all sins have their origin. For it is written, Covetousness is the root of all evil. [1 Tim. 6, 10] He then, whom covetousness is described as having dominion over, surely is proved to be subject to all evil propensities. Thus he subjoins, Ver. 19, 20. Because he hath broken down and laid bare the house of the poor, because he hath violently taken it away and not builded it, neither is he satisfied in his belly.
[xix]
23. He ‘breaks in pieces and lays bare the house of the poor,’ who is not ashamed as well to rob out of avarice him whom he crushes by power. ‘He violently taketh it away and doth not build it. ’ As if it were expressed in plain words; ‘He that ought to have builded it, he over and above takes it away. ’ For the Lord Who is to come in judgment, shall say to the reprobate, For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in; naked, and ye covered Me not, &c. [Matt. 25, 42. 43. ] as the consequence of which sin it is added, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. If then he is sentenced to so great a penalty, who is convicted merely of not having given away his own, with what punishment does not that man deserve to be stricken, who is proved to have taken the things of others also? And so he ‘took it away and did not build it up,’ in that he not only never gave any thing of his own, but also took away what was another’s. Now it is well added; Surely his belly shall not be satisfied. For the ‘belly’ of the wicked man is avarice, in that there is collected together in it whatsoever is swallowed with wrong desire. But it is plain that avarice is not extinguished, but increased by the objects desired. For like fire, when it has got fuel to feed on, it increases; and from the same cause that the flame appears to be restrained for a moment, it is seen a little while after to spread itself out. And it often happens that when Almighty God is greatly wroth with the covetous soul, He first lets all things accrue to it according to its wish, and afterwards takes it away in vengeance, that it may undergo eternal punishments on account of them. And hence it is added;
And when he shall have that which he desired, he shall not be able to possess it.
[xx]
24. For it is a mark of greater indignation, when that thing is given which is desired amiss, and therefrom there ensues sudden retribution, because he got that likewise, which he went after when God was wroth the while. And hence it is said by the Psalmist, where the people are described as having lusted after flesh for food in a wrong way; But while their meat was yet in their mouths, the wrath of God came upon them, and slew the most of them. [Ps. 78, 30. 31] For the judgments of God are used to be slower in appearing, when wrong wishes are hindered that they should not be put in execution. For the quicker that a bad wish is suffered to be fulfilled, it is usually punished the more speedily in proportion. And so by the very act, whereby the hypocrite is aggrandized in haste to become powerful, it is brought to pass with proportionate rapidity, that he should not be. For the trees too that grow slower, last to number many years, and those which make way in a short space of time, wither the sooner, and in a manner, whilst they are hasting to be, they are going the way not to be. It goes on;
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Ver. 21. There shall none of his meat be left.
[xxi]
25. ‘His meat’ is all that he coveted with wrong desire; but when the hypocrite is struck, ‘there is none of his meat left,’ in that when he is himself carried to eternal punishments, he is parted from all the good things that he had gotten here. And hence it is yet further added;
Therefore shall nought remain from his goods.
For if ‘aught did remain of his goods,’ he would take along with him the things that he had possession of. But because while going after every thing, he would not fear the Judge, upon being removed out of this life, he goes naked to the Judge. To which same wicked man, it is but little for his recompensing that he is tormented in after punishment, if only in this life he is let to go free. But there is no liberty in sin, seeing that it is written; where the Spirit of the Lord is, there is liberty; [2 Cor. 3, 17] and to the wicked soul usually its very own sin becomes its own punishment. And hence it is rightly added;
In the fulness of his sufficiency, he shall be in straits.
[xxii]
26. For first from avarice he pants to heap together things he covets, and when he has gathered together a great multitude as it were in a kind of belly of avarice, ‘in the fulness of his sufficiency, he is in straits,’ in that whilst he is full of anxiety how he may keep the things he has gotten, his own fulness itself straitens him. For the field of a certain rich man had brought abundant fruits, but because he had not where to lay up such stores, he said, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do; I will pull down my barns, and build greater. [Luke 12, 17. 18. ] He then who from being straitened by his abundance said, What shall I do? was in a fever as if oppressed with a quantity of food. Let us consider with what longings he desired his land might produce abundant crops. Behold now his wishes are completed, seeing that the land did bring him abundant fruits. But forasmuch as there are not places enough to stow it away, the rich man being greatly aggrandized knows not what he should do. O straitness caused by ‘fulness of sufficiency! ’ By the abundance of his land the mind of the covetous man is straitened. For when he says, What shall I do? he clearly shews that, surcharged with the engrossments of his desires, he went heavily under a kind of bundle of stores; and so it is well said, In the fulness of his sufficiency he shall be in straits. Since the mind of the covetous man, which had before looked for rest from plenty, was afterwards put to worse trouble for the keeping thereof. And hence it is also yet further added;
He shall burn with heat, and every woe shall come down upon him.
[xxiii]
27. For first he had sorrow in the mere wearying of his own concupiscence how to snatch hold of the things coveted, how to secure one sort by arts of flattery, another sort by means of threats; but after that having possessed himself of the gifts of fortune he has attained his desire, another annoyance wears him down, viz. that it is with fear and anxiety he keeps safe that which he remembers it cost him infinite trouble to acquire. On every side he dreads conspirators, and fears
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to be himself subjected to the very thing that he has done to others. One more powerful he is afraid of, lest he be exposed to violence from him; a poor man, when he sees one, he looks on as a thief. The things themselves which he has hoarded up, he is at great pains about, lest by the failure of their own inherent nature they be consumed by neglect. In all these particulars then, because fear by itself is punishment, the unhappy wretch suffers things as great as he fears to suffer. And after this he is yet further brought to hell, and given over to eternal torments. Therefore ‘every woe cometh down upon him,’ who is at once consumed first here by the punishment of coveting, afterwards by the trouble of safe keeping, and there at some future time by the punishment of retributive wrath.
28. But it is wonderful security of the heart, not to seek what does not belong to us, but to rest content with each day’s sustenance day by day. From which same security it is that the Rest everlasting also arises, seeing that from a good and quiet frame we pass to eternal delights. Contrariwise lost sinners are at once worn down here in desires, and there in torments. And from the labour of taking thought there arises to them the labour of pain, in that by the fever of avarice they are drawn into the fire of hell. And because, as we have already often said, it often happens that the wicked man, the sooner he attains his object, is the more easily carried off to torment, it is added in the form of a wish.
Ver. 23. Would that his belly might be filled, that God might cast the fury of His wrath upon him, and rain His war upon him.
[xxiv]
29. The Lord ‘rains His war’ upon this hypocrite, when he smites his deeds with the swords of His judgments. Thus for God to ‘rain war,’ is His pressing hard to destruction the life of the wicked man by His strict sentences from on high. God ‘raining war’ is His smiting the hearts that are lifted up against Himself, and His wounding the blasted soul with the darts of His judgments, as with a kind of thickening drops of rain, that when he is now carried off to judgment, one while he should remind himself how he coveted wickedly, and more wickedly set himself to heap together the things he coveted, at another time grieve that he is parted from the things thus heaped together, and one day feel the very fire of retribution, which, that he might not live well, he was too indifferent to foresee. It goes on;
Ver. 24. He shall flee from the iron weapons; and rush upon the bow of brass. [xxv]
30. We ought to know, that avarice sometimes steals upon men from pride, and sometimes from apprehension. Thus there are some who whilst they aim to appear with greater power, are kindled to the going after the things of others; and there are some, who while they are afraid lest the necessaries of the aids of life should be wanting to them, freely give their minds to covetousness, and go after the things of others when they fancy that their own may not be enough for them. Now all necessity is not unaptly termed ‘iron,’ in that it pains the life of him that wants with the wound of grief, as it is likewise expressed concerning the necessities of him, who, being sold by his brethren, led an afflicted life; The iron entered into his soul. [Ps. 105, 18] What then are ‘the iron weapons’ but necessities of the present life, which press hard upon, and push to extremity, the life of the needy? Since iron is consumed by rust, but brass is naturally more difficult to be consumed
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by it. Therefore by ‘iron’ there is represented present necessity which is transient, but by ‘brass’ the eternal doom. And whereas the judgment Above is not heeded by the mind of the wicked man, it is justly likened to a ‘bow,’ since it strikes as it were out of ambush, whilst the person that is struck does not observe it. And thus, He shall flee from the iron weapons, and rush upon the bow of brass; in that whilst from dreading present necessities, he seizes things without number, through maliciousness he is exposing himself before the severe strokes of the final judgment; and, while he ‘fleeth the weapons of iron,’ he is encountered by the arrows from the bow of brass, in that, while foolishly providing against the ills of time, he is struck by eternal doom. For whosoever with guilt fleeth the hardness of need here, meets there an everlasting duration of just retribution. But before the time that he is hurried off to judgment, what are the things which this wicked man is busied in here, he yet further informs us. It goes on;
Ver. 25. He is drawn and cometh out of his sheath, yea, lightening in his bitterness.
[xxvi]
31. This wicked man lays plots in arts of robbery on his neighbours. And whilst he is plotting mischief in the thoughts of his heart, it is as if ‘the sword were still in its sheath;’ but when he wickedly executes the mischief, which he has contrived, he ‘cometh out of his sheath,’ in that he is brought out to view, from the secresy of his thoughts, in the wickedness of evil doing. He is shewn to light in the deed, such as he was, hidden from view, in the thought. And observe that he says, drawn and cometh out; i. e. ‘drawn’ by the deceiver, but ‘coming out’ by the act of his own free will. For he that is ‘drawn’ unquestionably follows one that draws him. But he that ‘cometh forth,’ seems to act according to his own will. That man, then, who is at once drawn to the several wicked practices by our old enemy, and yet fast bound in the desire of them by his own free will, is described as ‘drawn and coming forth from his sheath,’ since this thing, that he issues forth from the bad thought to the worst enacting, belongs at once to the wickedness of that spirit that prompted, and of him that consented by an act of his own will.
32. The terribleness of whose power is further shewn, where it is immediately added, Yea, lightening in his bitterness. For when the lightning comes suddenly from above, when it shines with terribleness before our eyes, it displays shining brightness, and strikes the object before it. Thus, thus is it with the wicked man, when he has secured to himself the glory of the present life: by the same cause by which he is shewn to view bright by power in the present world, it is brought to pass that he is blasted at the last. For the wicked man’s as it were ‘lightening,’ is his shining in this life’s honour; but whereas the splendour of that glory is consigned to the eternal woes of hell, it is rightly said in this place, ‘Yea, lightening in his bitterness. ’ For he that now seems as though he took delight in striking by terribleness and brightness, for this cause afterwards undergoes punishments for everlasting. And indeed it is written of a certain rich man that he ‘fared splendidly’ every day. Now it is one thing to shew ‘splendidly,’ and another to ‘lighten;’ for sometimes there is splendour without striking, but splendour with striking is described by the title of ‘lightning. ’ He then who being placed in power does injury to others, is not unaptly entitled ‘lightening,’ in that from the same means whereby he is himself exalted against the good, as it were by the light of glory, the life of the good is made to feel torture. It goes on;
Terrible ones shall come and go over him.
[xxvii]
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33. Who are here called ‘terrible ones’ except evil spirits, who are to be feared and avoided by godly minds? And whereas those same evil spirits are to be believed to attach themselves severally to certain particular vices, when this wicked man seems to quit for a moment one set of faults, and begins to commit another, then surely ‘the terrible ones come and go over him,’ in that the soul of the bad man though one set of bad habits abandons, yet another takes possession of it.
For you may often see the bad man, who is set in earthly power, agitated with furious passion, and executing all that his rage suggests; and when his fury is gone, then directly lust ravages his soul; when lust is stopped for a time, self-exaltation as on the ground of continency is immediately made to take its place in his heart, and that he may be feared by others, he aims to shew himself as an object of terror. But when the occasion requires that he should say any thing with double-dealing, laying aside in a certain sort the terribleness of pride, he flatters with an easy address, and when he ceases to shew himself proud, he does not dread to turn double-dealing. And so it is rightly said of him, in whose mind one vice continually takes the place of another, Terrible ones come and go upon him; since for all the evil habits that he is borne down with departing and taking each other’s place, his soul is as it were overrun by as many evil spirits going and returning. But it is these things which he does in act, that issue outwardly by parts and pieces, for on his soul he has all things bad tied fast at once and together. Hence it is added;
Ver. 26. All darkness is hid in his secret places.
[xxviii]
34. For though the hypocrite exhibits good actions on the surface, yet a certain ‘darkness’ of evil deeds appears in him; yet it less comes forth in act, than lies buried in his secret thought. For he who does not fulfil all things at once in execution, does in his heart in silence hold all things that may do mischief. Thus ‘all darkness’ is said to be ‘hid in his secret places,’ in that though he does not exhibit to view all things evil in himself, yet he aims to bring down all upon his fellow- creatures. Now let him add the retribution, which this soul so reprobate shall be visited with. It goes on;
A fire that is not kindled shall consume him.
[xxix]
35. Most wonderfully in these few words is the fire of hell set forth! For bodily fire, in order to become fire, stands in need of bodily fuel; and when it is necessary for it to be preserved, as we well know, it is nourished by wood heaped upon it, neither can it be, except by being kindled, nor live, save by being cherished. But contrarily the fire of hell, whilst it is a bodily fire, and bodily consumes the children of perdition that are cast into it, is neither kindled by human effort, nor kept alive by wood, but being once made to be, it lasts unextinguishable: at one and the same time it needs no kindling, and lacks not heat. And so it is well said of this wicked one; A fire not kindled shall consume him; in that the justice of the Almighty, foreseeing future events, did from the very beginning of the world create the fire of hell, which should once begin in the punishment of the wicked, but never end its heat even without fuel. But it is necessary to know, that all the children of perdition, as they sinned in Spirit and flesh conjointly, are there tormented in spirit and flesh alike. Hence it is said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger. [Ps. 21, 9] The Lord shall confound them in His wrath, and the fire shall devour them. For
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an ‘oven’ is heated within; but he who is ‘devoured by fire’ begins to be consumed from the outside. Thus that holy Scripture might shew that the lost burn both within and without, it testifies that they are at once ‘devoured by fire,’ and ‘made as a fiery oven,’ that by fire they should be tormented in the body, and by grief burn in spirit. Hence in this place too, when it is declared of the ungodly man that a fire that is not kindled shall consume him, it is forthwith added concerning his spirit;
Being left in his tabernacle, it shall go ill with him.
[xxx]
36. The ‘tabernacle’ of the wicked man is his flesh, in that he inhabits it in joyfulness, and, if it were possible, wishes he might never quit it. But the righteous, as they place their delight in the prospect of heavenly rewards, and have their conversation in heaven, while they are still in the flesh are as if they were no longer in the flesh, in that they are not fed with any gratification of the flesh. And hence it is said to some persons; But ye are not in the flesh, but in the spirit [Rom. 8, 9]: not that they were not in the flesh, who by the epistles of their master received charges of exhortation; but it is in a manner to be no longer ‘in the flesh,’ not to own aught connected with the love of fleshly objects. But on the other hand this wicked man, because he set all his delight in a fleshly life, ‘dwelt in the tabernacle’ of the flesh. Which very flesh when he shall receive back in the resurrection, he shall burn along with it delivered over to the fires of hell. Then be longs to be brought out of it; then he seeks, if he might be able, to escape from his torments; then be begins to wish he could get quit of that which he loved: but because he preferred that flesh to God, it is brought to pass by the judgment of God, that by it he is more fully tormented in the fire. Here then he has no mind to leave it, and yet is severed from it, and there he wishes to leave it and yet is kept in it for punishments. And so for the increase of his torments, he is at once both removed out of the body here against his will, and held fast in the body there when he would not. Therefore because his spirit in torment longs [So A. B. C. D. —Ben. ‘shall long. ’ lewpetrian Sept. ] to get rid of the flesh, which it set before itself in loving amiss, and has not the power, it is lightly said here, being left in his tabernacle it shall go ill with him. Of whose accusing it is directly said;
Ver. 27. The heavens shall reveal his iniquity; and the earth shall rise up against him.
[xxxi]
37. What do we understand by ‘the heavens,’ but the righteous, and what by ‘the earth,’ but sinners? And hence in the Lord’s prayer we pray; Thy will be done on earth, as it is in heaven, meaning this, that the will of our Creator, in the same way as it is accomplished in all the righteous, may also be fulfilled in all sinners as well. Moreover of the righteous it is said, The heavens declare the glory of God [Ps. 19, 1]. And to man when he sinned the sentence is pronounced, Earth thou art, and unto earth thou shalt return. And so of this ungodly man, when dragged to that awful judgment; ‘the heavens reveal his iniquity, and the earth rises up against him,’ that that man, who here never spared either the good or the bad, should in that tremendous inquest have the life of the righteous and of sinners alike accusing him. And of the two indeed it is worse if a man injure the good rather than sinners; and hence it is said by the Prophet, For her blood is in the midst of her: she poured it upon the smoothest rock [super limpidissimam petram V. ]; she poured it not upon the ground to cover it with dust: [Ez. 24, 7] by ‘the ground’ and ‘the dust’ indeed denoting sinners, but by the ‘very smooth rock,’ the righteous man, who is not made rough by the hard grazes of sins;
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and so ‘the blood is poured upon the very smooth rock,’ when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, ‘the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by ‘the earth’ we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He ‘calls the heavens from above,’ when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but ‘the earth is called from above,’ when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So ‘the heaven reveals the wickedness’ of the hypocrite, and ‘the earth rises up against him,’ in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light. Hence it is fitly added;
Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God’s wrath.
[xxxii]
38. ‘The shoot of his house is disclosed,’ when every thing bad that sprung up in his consciousness is shewn to view. For now the ‘shoot of the hypocrite’s house’ remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man’s conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the ‘shoot of the hypocrite’s house is herein disclosed,’ because the evil design is laid bare in his heart. ‘And he shall be taken away in the day of God’s wrath,’ in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but ‘in the day of fury he shall be taken away,’ in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge. It goes on;
Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord.
[xxxiii]
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39. For if, while placed in this life, he had been minded to act rightly, he would have had for his ‘portion’ with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his ‘portion from the Lord’ he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord.
For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his ‘portion,’ found fire for his ‘portion’ without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6] But blessed Job, after the manner of the Holy and Universal Church, which bears with patience the darts of words at the hands of the froward, and, when she hears the sayings of the proud, never leaves the pathway of her humility, made answer with great humility of heart, saying,
C. xxi. Ver. 2. Hear I pray you my speech, and practise penitence.
[xxxiv]
40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added;
Suffer me that I may speak; and after my words, if it shall seem so, laugh.
[xxxv]
41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let
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blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for ‘hearing’ is of one who acts of free will, but ‘bearing’ of one who acts against his own inclination. And so if his friends desire to be taught, let them ‘hear,’ but if they are ready to mock, let them ‘suffer’ the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight. It goes on;
Ver. 4. As for me, is my dispute against man, that I should not be justly sad? [xxxvi]
42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. Hence too it is added;
Ver. 5. Mark me, and be astonished.
[xxxvii]
43. i. e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words;
And lay your finger upon your mouth.
As if he had said in plain speech; ‘Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts. ’ Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i. e. by the ‘hands’ denoting practice, and by the ‘fingers,’ discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i. e. ‘join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said. ’ It goes on;
Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh.
[xxxviii]
44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; ‘If I remember that
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I have had any thing of the hypocrite in me, directly I tremble in tears of penitence. ’ And ‘if he remembered, his flesh was shaken with trembling’ he declares, i. e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words, saying,
Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches? [xxxix]
45. For except the patience of God bore with them, they would never live long in their sins. For they are ‘lifted up by riches,’ when they first begin to be powerful, but they are ‘strengthened,’ when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ‘lifted up’ by honours, ‘strengthened’ by substance. But there are very many, who while they are both ‘lifted up’ by honours and ‘strengthened’ by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? It proceeds;
Ver. 8. Their seed is established in their sight with them. [xl]
46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on;
And a crowd of kinfolk and grandchildren before their eyes.
Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful? It goes on;
Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them.
[xli]
47. Their ‘houses are secure and at peace,’ in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the ‘rod’ of discipline from Above ‘does not smite them,’ and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. It goes on;
Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf:
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It is the usage of common talk to call ‘ox [bos]’ masculine, and ‘cow’ feminine, but literary phraseology designates ‘ox’ of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that ‘their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring. ’ But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household [familiae] made to succeed immediately. For it is said,
Ver. 11. Their little ones go forth like flocks, and their children revel in sports.
[xlii]
48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying;
Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.
As if he said in plain speech; ‘Whilst the masters swell with honours and substance, the dependants rejoice in festive sports. ’ But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. It goes on;
Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts. [xliii]
49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that ‘in a point of time they go down to the lower parts,’ saving that all length of time of the present life is then known to be but a ‘point,’ when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour.
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life. And it is well added; He that eateth of their eggs dieth. In that he that admits the counsels of impure spirits kills the life of his soul in him. ‘And that which is hatched, breaketh out into a basilisk,’ in that the suggestion of the bad spirit which is covered up in the heart, is nursed unto full iniquity. For ‘basilisk’ [‘Regulus,’ which is a translation of the Greek Basiliscov. see Plin. viii. 21. ] means the king of serpents, and who is the head of the sons of perdition, save Antichrist?
Therefore ‘that, which is hatched, will break out into a basilisk,’ in that he who harbours in himself the counsel of the ‘asp’ to nourish them to life, being made a member of the wicked head, is engrafted into the body of Antichrist. Of which hypocrite it is said, He shall suck the head of asps, and the viper’s tongue shall slay him, in that when he gladly welcomes the evil suggestion of our old enemy, afterwards he surrenders himself vanquished to his forcible temptations. Hence too in Paradise, to man when he was standing, he brought in words of soft suggestion, but him whom he once caught away to the act of consent, now henceforth he forces on even resisting him, and conquered by the gratifications of his corrupt state of being, kills him well nigh by dint of violence. But perhaps we may be able to make out the meaning of these same sentences by a contrary mode of interpretation. Thus because the ‘asp’ kills quickly by its venom, but the ‘viper’ more slowly, by the ‘asp’ we have denoted a violent and instantaneous temptation, but by the ‘viper’ a gentle and prolonged one. And hence to the one death is said to lie in the ‘sucking of the head,’ but to the viper ‘in the tongue,’ in that a sudden temptation often as soon as it arises kills the soul off its guard, but a lengthened temptation, because it is longer recommending evil things by the suggesting of them, kills as does a viper with its tongue. And because every hypocrite, being penetrated with the suggestion of evil spirits, as with the poison of serpents, never considers what are the gifts from above of the Holy Spirit, while he spreads abroad the bent of the heart in golden opinions without, it is rightly added;
Ver. 17. He shall not see the streamlets of the torrent river of honey and butter. [xvi]
20. The Lord saith in the Gospel; He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. [John 7, 38. 39. ] Where the Evangelist subjoins, saying, But this spake He of the Spirit, which they that believe on Him should receive. And so ‘the streamlets of the river’ are the gifts of the Holy Spirit. Charity is ‘a streamlet of the river,’ faith is ‘a streamlet of the river,’ hope is ‘a streamlet of the river. ’ But because no hypocrite ever loves either God or his neighbour, when he makes the transitory glory of the world his aim, he does not see the streamlets of the river, in that he is not watered with the overflowing of charity. Whereas the hypocrite goes after present gains, he disregards future blessings, and not having faith, he sees not in the mind ‘the streamlet of the river,’ inasmuch as faith is the evidence of things not seen. [Heb. 11, 1] And while the hypocrite clings to the things that are seen, he makes light of those, which are not seen, therefore he does not see the ‘streamlets of the river’ in desire, in that he is taken up with visible things alone. And it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] He then would have seen ‘streamlets of the river’ if he had shut his eyes to the glory of this world, and opened them to the love of the heavenly country. And observe that he does not say ‘streams,’ but ‘streamlets. ’ For the ‘streamlets of the river’ may be taken for those spiritual gifts, which trickle in such fine streams from heavenly sources into the soul of him that loveth, that they can never be compassed by the mouth of the flesh. For it is often the case that the spirit of him that loves is filled with such a mighty gift of contemplation, that it has power to see what it has not power to utter. Now the ‘torrent river’ is the inundation of the Holy Spirit itself, which in
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exuberant outpouring is gathered in the soul of him in contemplation, when his mind is full beyond what he is able to comprehend. And it is necessary to be known, that when the grace of the Holy Spirit bathes us, it fills us with ‘honey and butter’ equally. For ‘honey’ falls from above, but ‘butter’ is drawn from the milk of animals, and so ‘honey’ is from the air, ‘butter’ from the flesh. But the Only-begotten Son of the Most High Father, while He is God above all things, was made Man one among all things. Who when he replenished us with the sweetness of His Divine Nature and the mystery of His Incarnation, satisfied us with ‘honey and butter’ at once. And so seeing that the Holy Spirit rejoices the soul It has filled, at once with the sweetness of His divinity and the belief of His Incarnation, these are described as ‘the streamlets of the torrent river of honey and butter’ together, in that they both refresh the soul with sweetness by the exalted knowledge of God, and anoint it with the mystery of the Benefit [Charismatis] by the grace of the Incarnation. But whereas this hypocrite, being dissipated in outward regards, does not taste these interior gifts, he adjoins to what after punishments he is tending, in that it is added;
Ver. 18. He shall pay for all the things that he hath done, nor yet shall he be consumed. [xvii] [LITERAL INTERPRETATION]
21. For he ‘pays’ in torment for those desires, which he retained here contrary to right, and being consigned to avenging flames, he is always dying, in that he is always kept alive in death. For he is never consumed in death, in that if his life in dying were consumed, his punishment likewise would be brought to an end together with his life; but that he may be tormented without end, he is forced to live on without end in punishment, that he whose life here was dead in sin, may have his death there living in punishment. Let him say then; He shall pay for all the things that he hath done, nor yet shall he be consumed, forasmuch as he is tormented, and not put out, he dies and lives, he is falling away and holding on, always finishing, without being finished. These things are very terrible in the healing of the ear only, how infinitely more terrible in the enduring of them! Now because the multiplicity of his wickedness demands that he should never be without punishment, it is fitly added;
According to the multitude of his inventions shall he also suffer.
[xviii]
22. For whereas he found out many things in order to sin, he is tormented with new inventions in punishment. Since what he could not have suspected here, he is made sensible of there, when he is given over to vengeance. For as the Elect in exercising themselves in good works, sometimes set themselves to do more than the Lord thought fit to bid them, (for virginity of the flesh is no where commanded, but only commended; since if it were commanded, then it would follow that wedlock must henceforth be deemed sin, and yet there are many strong in the virtue of virginity, so as to render more in service than they received in command,) so very commonly the wicked are each practised in bad ways, so that they find out in evil doing more for them to do than by the practice of the lost they received examples of wickedness. And hence they are stricken with the torments of an ampler retribution, in that they too of their own heads invented practices on an ampler scale, which they deserve to be stricken for. And so it is well said, According to the multitude of his inventions shall he also suffer. For he would not find out new wickedness, except he also sought it; and he would not seek it, except he was eager to do it of set purpose. Therefore in his tormenting the excessiveness of evil devising is taken into account, and he receives the pain of a worthy
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recompense. And although the woe of all the damned is infinite, yet they have worse torments inflicted upon them, who invented many things in wicked ways by their desires as well. Now since Zophar has brought in the punishment of this hypocrite, he immediately adds his sin, nor does he describe anyone in particular, but that from which all sins have their origin. For it is written, Covetousness is the root of all evil. [1 Tim. 6, 10] He then, whom covetousness is described as having dominion over, surely is proved to be subject to all evil propensities. Thus he subjoins, Ver. 19, 20. Because he hath broken down and laid bare the house of the poor, because he hath violently taken it away and not builded it, neither is he satisfied in his belly.
[xix]
23. He ‘breaks in pieces and lays bare the house of the poor,’ who is not ashamed as well to rob out of avarice him whom he crushes by power. ‘He violently taketh it away and doth not build it. ’ As if it were expressed in plain words; ‘He that ought to have builded it, he over and above takes it away. ’ For the Lord Who is to come in judgment, shall say to the reprobate, For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in; naked, and ye covered Me not, &c. [Matt. 25, 42. 43. ] as the consequence of which sin it is added, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. If then he is sentenced to so great a penalty, who is convicted merely of not having given away his own, with what punishment does not that man deserve to be stricken, who is proved to have taken the things of others also? And so he ‘took it away and did not build it up,’ in that he not only never gave any thing of his own, but also took away what was another’s. Now it is well added; Surely his belly shall not be satisfied. For the ‘belly’ of the wicked man is avarice, in that there is collected together in it whatsoever is swallowed with wrong desire. But it is plain that avarice is not extinguished, but increased by the objects desired. For like fire, when it has got fuel to feed on, it increases; and from the same cause that the flame appears to be restrained for a moment, it is seen a little while after to spread itself out. And it often happens that when Almighty God is greatly wroth with the covetous soul, He first lets all things accrue to it according to its wish, and afterwards takes it away in vengeance, that it may undergo eternal punishments on account of them. And hence it is added;
And when he shall have that which he desired, he shall not be able to possess it.
[xx]
24. For it is a mark of greater indignation, when that thing is given which is desired amiss, and therefrom there ensues sudden retribution, because he got that likewise, which he went after when God was wroth the while. And hence it is said by the Psalmist, where the people are described as having lusted after flesh for food in a wrong way; But while their meat was yet in their mouths, the wrath of God came upon them, and slew the most of them. [Ps. 78, 30. 31] For the judgments of God are used to be slower in appearing, when wrong wishes are hindered that they should not be put in execution. For the quicker that a bad wish is suffered to be fulfilled, it is usually punished the more speedily in proportion. And so by the very act, whereby the hypocrite is aggrandized in haste to become powerful, it is brought to pass with proportionate rapidity, that he should not be. For the trees too that grow slower, last to number many years, and those which make way in a short space of time, wither the sooner, and in a manner, whilst they are hasting to be, they are going the way not to be. It goes on;
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Ver. 21. There shall none of his meat be left.
[xxi]
25. ‘His meat’ is all that he coveted with wrong desire; but when the hypocrite is struck, ‘there is none of his meat left,’ in that when he is himself carried to eternal punishments, he is parted from all the good things that he had gotten here. And hence it is yet further added;
Therefore shall nought remain from his goods.
For if ‘aught did remain of his goods,’ he would take along with him the things that he had possession of. But because while going after every thing, he would not fear the Judge, upon being removed out of this life, he goes naked to the Judge. To which same wicked man, it is but little for his recompensing that he is tormented in after punishment, if only in this life he is let to go free. But there is no liberty in sin, seeing that it is written; where the Spirit of the Lord is, there is liberty; [2 Cor. 3, 17] and to the wicked soul usually its very own sin becomes its own punishment. And hence it is rightly added;
In the fulness of his sufficiency, he shall be in straits.
[xxii]
26. For first from avarice he pants to heap together things he covets, and when he has gathered together a great multitude as it were in a kind of belly of avarice, ‘in the fulness of his sufficiency, he is in straits,’ in that whilst he is full of anxiety how he may keep the things he has gotten, his own fulness itself straitens him. For the field of a certain rich man had brought abundant fruits, but because he had not where to lay up such stores, he said, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do; I will pull down my barns, and build greater. [Luke 12, 17. 18. ] He then who from being straitened by his abundance said, What shall I do? was in a fever as if oppressed with a quantity of food. Let us consider with what longings he desired his land might produce abundant crops. Behold now his wishes are completed, seeing that the land did bring him abundant fruits. But forasmuch as there are not places enough to stow it away, the rich man being greatly aggrandized knows not what he should do. O straitness caused by ‘fulness of sufficiency! ’ By the abundance of his land the mind of the covetous man is straitened. For when he says, What shall I do? he clearly shews that, surcharged with the engrossments of his desires, he went heavily under a kind of bundle of stores; and so it is well said, In the fulness of his sufficiency he shall be in straits. Since the mind of the covetous man, which had before looked for rest from plenty, was afterwards put to worse trouble for the keeping thereof. And hence it is also yet further added;
He shall burn with heat, and every woe shall come down upon him.
[xxiii]
27. For first he had sorrow in the mere wearying of his own concupiscence how to snatch hold of the things coveted, how to secure one sort by arts of flattery, another sort by means of threats; but after that having possessed himself of the gifts of fortune he has attained his desire, another annoyance wears him down, viz. that it is with fear and anxiety he keeps safe that which he remembers it cost him infinite trouble to acquire. On every side he dreads conspirators, and fears
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to be himself subjected to the very thing that he has done to others. One more powerful he is afraid of, lest he be exposed to violence from him; a poor man, when he sees one, he looks on as a thief. The things themselves which he has hoarded up, he is at great pains about, lest by the failure of their own inherent nature they be consumed by neglect. In all these particulars then, because fear by itself is punishment, the unhappy wretch suffers things as great as he fears to suffer. And after this he is yet further brought to hell, and given over to eternal torments. Therefore ‘every woe cometh down upon him,’ who is at once consumed first here by the punishment of coveting, afterwards by the trouble of safe keeping, and there at some future time by the punishment of retributive wrath.
28. But it is wonderful security of the heart, not to seek what does not belong to us, but to rest content with each day’s sustenance day by day. From which same security it is that the Rest everlasting also arises, seeing that from a good and quiet frame we pass to eternal delights. Contrariwise lost sinners are at once worn down here in desires, and there in torments. And from the labour of taking thought there arises to them the labour of pain, in that by the fever of avarice they are drawn into the fire of hell. And because, as we have already often said, it often happens that the wicked man, the sooner he attains his object, is the more easily carried off to torment, it is added in the form of a wish.
Ver. 23. Would that his belly might be filled, that God might cast the fury of His wrath upon him, and rain His war upon him.
[xxiv]
29. The Lord ‘rains His war’ upon this hypocrite, when he smites his deeds with the swords of His judgments. Thus for God to ‘rain war,’ is His pressing hard to destruction the life of the wicked man by His strict sentences from on high. God ‘raining war’ is His smiting the hearts that are lifted up against Himself, and His wounding the blasted soul with the darts of His judgments, as with a kind of thickening drops of rain, that when he is now carried off to judgment, one while he should remind himself how he coveted wickedly, and more wickedly set himself to heap together the things he coveted, at another time grieve that he is parted from the things thus heaped together, and one day feel the very fire of retribution, which, that he might not live well, he was too indifferent to foresee. It goes on;
Ver. 24. He shall flee from the iron weapons; and rush upon the bow of brass. [xxv]
30. We ought to know, that avarice sometimes steals upon men from pride, and sometimes from apprehension. Thus there are some who whilst they aim to appear with greater power, are kindled to the going after the things of others; and there are some, who while they are afraid lest the necessaries of the aids of life should be wanting to them, freely give their minds to covetousness, and go after the things of others when they fancy that their own may not be enough for them. Now all necessity is not unaptly termed ‘iron,’ in that it pains the life of him that wants with the wound of grief, as it is likewise expressed concerning the necessities of him, who, being sold by his brethren, led an afflicted life; The iron entered into his soul. [Ps. 105, 18] What then are ‘the iron weapons’ but necessities of the present life, which press hard upon, and push to extremity, the life of the needy? Since iron is consumed by rust, but brass is naturally more difficult to be consumed
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by it. Therefore by ‘iron’ there is represented present necessity which is transient, but by ‘brass’ the eternal doom. And whereas the judgment Above is not heeded by the mind of the wicked man, it is justly likened to a ‘bow,’ since it strikes as it were out of ambush, whilst the person that is struck does not observe it. And thus, He shall flee from the iron weapons, and rush upon the bow of brass; in that whilst from dreading present necessities, he seizes things without number, through maliciousness he is exposing himself before the severe strokes of the final judgment; and, while he ‘fleeth the weapons of iron,’ he is encountered by the arrows from the bow of brass, in that, while foolishly providing against the ills of time, he is struck by eternal doom. For whosoever with guilt fleeth the hardness of need here, meets there an everlasting duration of just retribution. But before the time that he is hurried off to judgment, what are the things which this wicked man is busied in here, he yet further informs us. It goes on;
Ver. 25. He is drawn and cometh out of his sheath, yea, lightening in his bitterness.
[xxvi]
31. This wicked man lays plots in arts of robbery on his neighbours. And whilst he is plotting mischief in the thoughts of his heart, it is as if ‘the sword were still in its sheath;’ but when he wickedly executes the mischief, which he has contrived, he ‘cometh out of his sheath,’ in that he is brought out to view, from the secresy of his thoughts, in the wickedness of evil doing. He is shewn to light in the deed, such as he was, hidden from view, in the thought. And observe that he says, drawn and cometh out; i. e. ‘drawn’ by the deceiver, but ‘coming out’ by the act of his own free will. For he that is ‘drawn’ unquestionably follows one that draws him. But he that ‘cometh forth,’ seems to act according to his own will. That man, then, who is at once drawn to the several wicked practices by our old enemy, and yet fast bound in the desire of them by his own free will, is described as ‘drawn and coming forth from his sheath,’ since this thing, that he issues forth from the bad thought to the worst enacting, belongs at once to the wickedness of that spirit that prompted, and of him that consented by an act of his own will.
32. The terribleness of whose power is further shewn, where it is immediately added, Yea, lightening in his bitterness. For when the lightning comes suddenly from above, when it shines with terribleness before our eyes, it displays shining brightness, and strikes the object before it. Thus, thus is it with the wicked man, when he has secured to himself the glory of the present life: by the same cause by which he is shewn to view bright by power in the present world, it is brought to pass that he is blasted at the last. For the wicked man’s as it were ‘lightening,’ is his shining in this life’s honour; but whereas the splendour of that glory is consigned to the eternal woes of hell, it is rightly said in this place, ‘Yea, lightening in his bitterness. ’ For he that now seems as though he took delight in striking by terribleness and brightness, for this cause afterwards undergoes punishments for everlasting. And indeed it is written of a certain rich man that he ‘fared splendidly’ every day. Now it is one thing to shew ‘splendidly,’ and another to ‘lighten;’ for sometimes there is splendour without striking, but splendour with striking is described by the title of ‘lightning. ’ He then who being placed in power does injury to others, is not unaptly entitled ‘lightening,’ in that from the same means whereby he is himself exalted against the good, as it were by the light of glory, the life of the good is made to feel torture. It goes on;
Terrible ones shall come and go over him.
[xxvii]
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33. Who are here called ‘terrible ones’ except evil spirits, who are to be feared and avoided by godly minds? And whereas those same evil spirits are to be believed to attach themselves severally to certain particular vices, when this wicked man seems to quit for a moment one set of faults, and begins to commit another, then surely ‘the terrible ones come and go over him,’ in that the soul of the bad man though one set of bad habits abandons, yet another takes possession of it.
For you may often see the bad man, who is set in earthly power, agitated with furious passion, and executing all that his rage suggests; and when his fury is gone, then directly lust ravages his soul; when lust is stopped for a time, self-exaltation as on the ground of continency is immediately made to take its place in his heart, and that he may be feared by others, he aims to shew himself as an object of terror. But when the occasion requires that he should say any thing with double-dealing, laying aside in a certain sort the terribleness of pride, he flatters with an easy address, and when he ceases to shew himself proud, he does not dread to turn double-dealing. And so it is rightly said of him, in whose mind one vice continually takes the place of another, Terrible ones come and go upon him; since for all the evil habits that he is borne down with departing and taking each other’s place, his soul is as it were overrun by as many evil spirits going and returning. But it is these things which he does in act, that issue outwardly by parts and pieces, for on his soul he has all things bad tied fast at once and together. Hence it is added;
Ver. 26. All darkness is hid in his secret places.
[xxviii]
34. For though the hypocrite exhibits good actions on the surface, yet a certain ‘darkness’ of evil deeds appears in him; yet it less comes forth in act, than lies buried in his secret thought. For he who does not fulfil all things at once in execution, does in his heart in silence hold all things that may do mischief. Thus ‘all darkness’ is said to be ‘hid in his secret places,’ in that though he does not exhibit to view all things evil in himself, yet he aims to bring down all upon his fellow- creatures. Now let him add the retribution, which this soul so reprobate shall be visited with. It goes on;
A fire that is not kindled shall consume him.
[xxix]
35. Most wonderfully in these few words is the fire of hell set forth! For bodily fire, in order to become fire, stands in need of bodily fuel; and when it is necessary for it to be preserved, as we well know, it is nourished by wood heaped upon it, neither can it be, except by being kindled, nor live, save by being cherished. But contrarily the fire of hell, whilst it is a bodily fire, and bodily consumes the children of perdition that are cast into it, is neither kindled by human effort, nor kept alive by wood, but being once made to be, it lasts unextinguishable: at one and the same time it needs no kindling, and lacks not heat. And so it is well said of this wicked one; A fire not kindled shall consume him; in that the justice of the Almighty, foreseeing future events, did from the very beginning of the world create the fire of hell, which should once begin in the punishment of the wicked, but never end its heat even without fuel. But it is necessary to know, that all the children of perdition, as they sinned in Spirit and flesh conjointly, are there tormented in spirit and flesh alike. Hence it is said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger. [Ps. 21, 9] The Lord shall confound them in His wrath, and the fire shall devour them. For
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an ‘oven’ is heated within; but he who is ‘devoured by fire’ begins to be consumed from the outside. Thus that holy Scripture might shew that the lost burn both within and without, it testifies that they are at once ‘devoured by fire,’ and ‘made as a fiery oven,’ that by fire they should be tormented in the body, and by grief burn in spirit. Hence in this place too, when it is declared of the ungodly man that a fire that is not kindled shall consume him, it is forthwith added concerning his spirit;
Being left in his tabernacle, it shall go ill with him.
[xxx]
36. The ‘tabernacle’ of the wicked man is his flesh, in that he inhabits it in joyfulness, and, if it were possible, wishes he might never quit it. But the righteous, as they place their delight in the prospect of heavenly rewards, and have their conversation in heaven, while they are still in the flesh are as if they were no longer in the flesh, in that they are not fed with any gratification of the flesh. And hence it is said to some persons; But ye are not in the flesh, but in the spirit [Rom. 8, 9]: not that they were not in the flesh, who by the epistles of their master received charges of exhortation; but it is in a manner to be no longer ‘in the flesh,’ not to own aught connected with the love of fleshly objects. But on the other hand this wicked man, because he set all his delight in a fleshly life, ‘dwelt in the tabernacle’ of the flesh. Which very flesh when he shall receive back in the resurrection, he shall burn along with it delivered over to the fires of hell. Then be longs to be brought out of it; then he seeks, if he might be able, to escape from his torments; then be begins to wish he could get quit of that which he loved: but because he preferred that flesh to God, it is brought to pass by the judgment of God, that by it he is more fully tormented in the fire. Here then he has no mind to leave it, and yet is severed from it, and there he wishes to leave it and yet is kept in it for punishments. And so for the increase of his torments, he is at once both removed out of the body here against his will, and held fast in the body there when he would not. Therefore because his spirit in torment longs [So A. B. C. D. —Ben. ‘shall long. ’ lewpetrian Sept. ] to get rid of the flesh, which it set before itself in loving amiss, and has not the power, it is lightly said here, being left in his tabernacle it shall go ill with him. Of whose accusing it is directly said;
Ver. 27. The heavens shall reveal his iniquity; and the earth shall rise up against him.
[xxxi]
37. What do we understand by ‘the heavens,’ but the righteous, and what by ‘the earth,’ but sinners? And hence in the Lord’s prayer we pray; Thy will be done on earth, as it is in heaven, meaning this, that the will of our Creator, in the same way as it is accomplished in all the righteous, may also be fulfilled in all sinners as well. Moreover of the righteous it is said, The heavens declare the glory of God [Ps. 19, 1]. And to man when he sinned the sentence is pronounced, Earth thou art, and unto earth thou shalt return. And so of this ungodly man, when dragged to that awful judgment; ‘the heavens reveal his iniquity, and the earth rises up against him,’ that that man, who here never spared either the good or the bad, should in that tremendous inquest have the life of the righteous and of sinners alike accusing him. And of the two indeed it is worse if a man injure the good rather than sinners; and hence it is said by the Prophet, For her blood is in the midst of her: she poured it upon the smoothest rock [super limpidissimam petram V. ]; she poured it not upon the ground to cover it with dust: [Ez. 24, 7] by ‘the ground’ and ‘the dust’ indeed denoting sinners, but by the ‘very smooth rock,’ the righteous man, who is not made rough by the hard grazes of sins;
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and so ‘the blood is poured upon the very smooth rock,’ when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, ‘the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by ‘the earth’ we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He ‘calls the heavens from above,’ when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but ‘the earth is called from above,’ when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So ‘the heaven reveals the wickedness’ of the hypocrite, and ‘the earth rises up against him,’ in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light. Hence it is fitly added;
Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God’s wrath.
[xxxii]
38. ‘The shoot of his house is disclosed,’ when every thing bad that sprung up in his consciousness is shewn to view. For now the ‘shoot of the hypocrite’s house’ remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man’s conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the ‘shoot of the hypocrite’s house is herein disclosed,’ because the evil design is laid bare in his heart. ‘And he shall be taken away in the day of God’s wrath,’ in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but ‘in the day of fury he shall be taken away,’ in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge. It goes on;
Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord.
[xxxiii]
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39. For if, while placed in this life, he had been minded to act rightly, he would have had for his ‘portion’ with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his ‘portion from the Lord’ he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord.
For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his ‘portion,’ found fire for his ‘portion’ without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6] But blessed Job, after the manner of the Holy and Universal Church, which bears with patience the darts of words at the hands of the froward, and, when she hears the sayings of the proud, never leaves the pathway of her humility, made answer with great humility of heart, saying,
C. xxi. Ver. 2. Hear I pray you my speech, and practise penitence.
[xxxiv]
40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added;
Suffer me that I may speak; and after my words, if it shall seem so, laugh.
[xxxv]
41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let
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blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for ‘hearing’ is of one who acts of free will, but ‘bearing’ of one who acts against his own inclination. And so if his friends desire to be taught, let them ‘hear,’ but if they are ready to mock, let them ‘suffer’ the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight. It goes on;
Ver. 4. As for me, is my dispute against man, that I should not be justly sad? [xxxvi]
42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. Hence too it is added;
Ver. 5. Mark me, and be astonished.
[xxxvii]
43. i. e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words;
And lay your finger upon your mouth.
As if he had said in plain speech; ‘Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts. ’ Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i. e. by the ‘hands’ denoting practice, and by the ‘fingers,’ discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i. e. ‘join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said. ’ It goes on;
Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh.
[xxxviii]
44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; ‘If I remember that
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I have had any thing of the hypocrite in me, directly I tremble in tears of penitence. ’ And ‘if he remembered, his flesh was shaken with trembling’ he declares, i. e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words, saying,
Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches? [xxxix]
45. For except the patience of God bore with them, they would never live long in their sins. For they are ‘lifted up by riches,’ when they first begin to be powerful, but they are ‘strengthened,’ when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ‘lifted up’ by honours, ‘strengthened’ by substance. But there are very many, who while they are both ‘lifted up’ by honours and ‘strengthened’ by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? It proceeds;
Ver. 8. Their seed is established in their sight with them. [xl]
46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on;
And a crowd of kinfolk and grandchildren before their eyes.
Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful? It goes on;
Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them.
[xli]
47. Their ‘houses are secure and at peace,’ in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the ‘rod’ of discipline from Above ‘does not smite them,’ and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. It goes on;
Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf:
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It is the usage of common talk to call ‘ox [bos]’ masculine, and ‘cow’ feminine, but literary phraseology designates ‘ox’ of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that ‘their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring. ’ But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household [familiae] made to succeed immediately. For it is said,
Ver. 11. Their little ones go forth like flocks, and their children revel in sports.
[xlii]
48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying;
Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.
As if he said in plain speech; ‘Whilst the masters swell with honours and substance, the dependants rejoice in festive sports. ’ But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. It goes on;
Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts. [xliii]
49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that ‘in a point of time they go down to the lower parts,’ saving that all length of time of the present life is then known to be but a ‘point,’ when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour.
