For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and
together
before His eyes.
St Gregory - Moralia - Job
If He withholdeth the waters, all things are dried up.
If He sendeth them out, they will overturn the earth.
[x]
14. If ‘water’ be understood of knowledge for preaching, as when it is written, The words of a man’s mouth are as deep waters, and the well-spring of wisdom as an overflowing brook [Prov. 18, 4]; when ‘water is withheld, all is dried up,’ in that if the knowledge of the preacher is withdrawn, the hearts of those that might have flourished in eternal hope, are forthwith ‘dried up,’ that they should remain in hopeless barrenness, whilst, in love with transitory things, they care not to look for those which shall abide. But if by the term of ‘water’ the grace of the Holy Spirit is denoted, as it is said by the voice of truth 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]; in which place the Evangelist immediately added, But this spake He of the Spirit, which they that believe in Him should receive; a suitable sense is laid open in these words wherein he saith, Behold He withholdeth the waters, and all things are dried up; in that if the grace of the Holy Spirit be withdrawn from the hearer’s mind, the sense is at once ‘dried up,’ which already through hope seemed to be green in the hearer. But forasmuch as he does not mention ‘water’ but ‘waters,’ by the plural designation, he refers to the sevenfold grace of spiritual gifts, inasmuch as everyone is filled, so to speak, with as many waters as he is replenished with gifts, of which it is fitly added,
Also if He sendeth them out, they will overturn the earth.
15. For what is ‘the earth’ taken for, but the sinner, to whom it is said in sentence, Dust [Lat. Terra] thou art, and unto dust shalt thou return? Thus the earth remains immoveable when the sinner scorns to obey the precepts of the Lord, when he erects the neck of pride, and shuts the mind’s eyes to the light of truth. But whereas it is written, His feet stood, and the earth was moved [Hab. 3, 6. see lxx]; in that when Truth is rooted in the heart, the immoveableness of the mind is stirred; if the grace of the Holy Spirit, by bestowal from above, is infused according to the voice of
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the preacher, instantly the earth is ‘overturned,’ in that the obduracy of the guilty soul is changed from the stubbornness of its immobility, that it should afterwards bow down itself in weeping to the precepts of the Lord, as much as it afore time erected the neck in swelling high against the Lord. For you may see that the earth of the human heart, when the water of God’s blessing is poured upon it, afterwards gladly bears injuries, which before it outrageously inflicted; afterwards even gives its own, whereas before it even laid hands on the things of others; afterwards tortures the flesh by practising abstinence, whereas before, in the plenishing of the flesh, it let itself loose in the deadly gratifications of gross sensualities; afterwards loves its very persecutors, whereas before it refused to love even those that loved itself. When, then, the human soul watered by God’s bounty begins to act contrary to what was its wont, ‘the earth is overturned,’ in that the part is put down, which before reared itself on high, and the face is lifted upwards, which was before weighed down deeply below.
16. It seems well in illustration of this point to bring forward Paul as one among many. Who when he was on his way to Damascus armed with letters against Christ [Acts 9, 1], being on his journey watered with the grace of the Holy Spirit, was changed on the spot from that bloodthirsty purpose which he had, and afterwards received those strokes in Christ’s behalf, which he was journeying with the intention of inflicting upon Christians; and he who before, when living after the flesh, strove to deliver the Saints of the Lord over to death, is afterwards rejoiced to offer the sacrifice of his flesh for the life of the Saints. Those cold-blooded purposes of cruelty are turned into the warmth of pity; and he that aforetime was a blasphemer and a persecutor, afterwards becomes a humble and compassionate preacher. [1 Tim. 1, 13] He, who accounted it great gain to him to slay Christ in His Disciples [Acts 9, 1], now holds ‘Christ to be his life, and to die gain;’ [Phil. 1, 21] and so when He ‘sendeth out the waters, the earth is overturned,’ in that the mind of Paul, the moment he received the grace of the Holy Spirit, altered the fixture of his stubbornness and cruelty. Contrary to which the Lord utters the complaint against Ephraim, by the Prophet, saying, Ephraim is a cake under the ashes [V. so] not turned. [Hos. 7, 8] For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it. And so with the mind that harbours earthly thoughts, what else does it carry upon itself but a load of ashes? But if it will be ‘turned,’ the clean surface, which it had kept downwards, it brings back to the top, when it has shaken off the ashes that it had upon it. If therefore we shake off from the mind the ashes of earthly thoughts, as it were we ‘turn the cake under the ashes,’ that that bent of our mind may henceforth go to the rear, which the ashes of grovelling thought before overlaid, and the clean face come to the top, that our right bent of mind may not henceforth be surcharged with the weight of earthly desire. Which we can never do, except we be bedewed with the grace of the Holy Spirit, in that when Almighty God ‘sendeth out the waters, they will overturn the earth. ’ It proceeds;
Ver. 16. With Him is strength and wisdom. [xi]
17. A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and
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Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is ‘the Wisdom’ of the Father, it is lightly said in the subsequent sentence, that with Him is first ‘strength’ and then ‘wisdom. ’ Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time, where it is added;
Ver. 16, 17. He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness.
[xii]
18. Whereas every man that strives to deceive his neighbour is wicked, and ‘Truth’ saith to the wicked, I never knew you, depart from Me ye that work iniquity [Matt. 7, 23]; in what sense is it said here, that ‘the Lord knoweth the deceiver? ’ But forasmuch as God’s ‘knowing’ sometimes means His taking cognizance, sometimes His approving, He at once knows a wicked man, in that in taking cognizance He judges him, (for He would never judge any wicked man, if He did not take cognizance of him,) and yet He does not know a wicked person, in that He does not approve his doings. And so He both knows him, in that He finds him out, and knows him not, in that He doth not acknowledge him in a likeness to His own Wisdom. As it is said of any truthful man, that he does not know falsehood, not because, when any thing false is said even by others, he is too blind to find fault with it, but this very falsehood he at once knows in the tracing out, and knows not in the affection of the heart, so as not to do that himself, which he condemns the doing of in others. And it may often happen that persons, busy in artful contrivances, spread the nets of their wickedness for another’s life, and when he, in ignorance of it, is seen to be taken by the snares, perchance it is questioned whether such things are seen from above, and men wonder, why it is, if God does see them, that He suffers them to be done. But He knoweth the deceiver and the deceived. For ‘He knoweth the deceiver,’ in that generally He sees former sins of his, and by a just judgment suffers him to fall into others also. ‘He knoweth the deceiver,’ in that, left in the hand of his own doings, He forsaketh him, that he may be precipitated into worse ones, as it is written, He that is unjust let him be unjust still, and he that is filthy let him, be filthy [Lat. grow filthy] still. [Rev. 22, 11] Moreover ‘He knoweth the deceived’ too, in that men often do evil things that they know; and therefore they are suffered to be ‘deceived,’ so as further to fall into evil things which they know not. However, this is used to be done to the deceived sometimes for their purifying, sometimes as the beginning of vengeance.
19. He bringeth counsellors also to a foolish end, when they do any thing good even, with no good purpose, but are going after the recompensing of a temporary reward. For, if the Only-begotten Son of the Most High Father, because hereby, that He was made Man, He preached eternal truths, is therefore called the Angel of great counsel, we rightly interpret ‘the counsellors,’ those preachers, who furnish the ‘counsel’ of life to their hearers. But when any preacher preaches the truths of eternity for this, that he may acquire temporal gains, assuredly he is ‘brought to a foolish
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end,’ in that he is aiming to reach that point by laborious effort, whence he ought to have fled in uprightness of mind.
20. And it is rightly added, And the judges to dulness. For all that are set over the examination of other men’s conduct, are rightly called ‘judges;’ but when he that has this oversight does not diligently examine the lives of those under his authority, nor acquaint himself whom he should correct, and how, ‘the judge is brought to dulness,’ in that he, who should have judged things that were ill done, never finds out those things which are to be judged. It proceeds;
Ver. 18. He looseth the belt of kings, and girdeth their reins with a cord.
[xiii]
21. They that know how to regulate aright the motions of their members, are not unjustly called ‘kings. ’ But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so ‘He looseth the belt of kings,’ when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by ‘a cord,’ but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. [Prov. 5, 22] And because fleshly gratification has its dominion in the ‘reins,’ the strict Judge of the conscience, Who ‘looseth the belt of kings,’ ‘girdeth their reins with a cord,’ that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may shew even publicly to be as abominable as they are. It goes on,
Ver. 19. He leadeth the priests inglorious, and overthroweth the mighty.
[xiv]
22. The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord? [1 Thess. 2, 19] But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called [b] ‘inglorious? ’ Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said, And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore ‘the mighty are overthrown,’ in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures. It goes on,
Ver. 20. Who changeth the lip of the truthful, and taketh away the instruction of the aged. [xv]
23. When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, ‘What hast thou to do, to declare My statutes, or that thou
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takest My covenant in thy mouth? [Ps. 50, 16] Whence also he beseeches, saying, And take not the word of truth utterly out of my mouth. [Ps. 119, 43] For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those that do it not. He then that prayed that he might not have it ‘taken out of his mouth,’ what did he else than pray for the grace of good practice? As if he said in plain words, ‘Let me not go astray from good works, lest, while I lose the regularity of good living, I also part with the right rule of speaking. ’ And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly things. Whence ‘Truth’ saith in the Gospel, For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. [Matt. 12, 34. 35. ] Hence also John saith, They are of the world, therefore speak they of the world. [1John 4, 5] Therefore it is well said, Who changeth the lip of the truthful, and taketh away the instruction of the aged. In that while they, who were aforetime ‘truthful’ in preaching heavenly things, setting their affections on those of time, are sunk down to the same, ‘the lip of the truthful is changed, and the instruction of the aged taken away;’ in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour.
[PROPHETIC INTERPRETATION]
24. Which nevertheless may be understood more plainly of the Jews, who before the Lord’s Incarnation were ‘truthful,’ in that they believed that He was to come, and proclaimed the same; but when He appeared in the flesh, they denied that it was He. Therefore ‘the lip of the truthful was changed,’ in that Him, of Whom they had told that He was about to come, they denied when present; ‘and the instruction of the aged was taken away,’ in that they never followed in believing the things, which they remembered their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall ‘turn the hearts of the children to their fathers;’ that ‘the instruction of the aged,’ which is now ‘taken away’ from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by ‘the aged’ we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of ‘Truth,’ then ‘the instruction of the aged was taken away,’ when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I understand more than the ancients. [Ps. 119, 100] And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly, Because I keep thy precepts. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach. Whence it is still further added with propriety,
Ver. 21. He poureth contempt upon princes, and lifteth up those that were oppressed.
25. For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as ‘Princes’ by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord’s Incarnation, and the Gentile world believed it, both ‘the princes’ fell into contempt, and they that
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had been borne down in the sin of unbelief, were ‘lifted up’ in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as it were an enemy; He hath swallowed up Israel; He hath thrown down all his palaces; He hath destroyed his bulwarks. [Lam. 2, 5] Now ‘palaces’ in cities are for ornaments, but the ‘bulwarks’ are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of working cures, are a kind of ‘palaces’ of the mind, which though a man have not, yet he is able to stand fast defended by faith and righteousness, though he does not shew himself at all adorned with the towering height of the gifts of virtue; but faith, hope, and charity, are not our ‘palaces,’ but our ‘bulwarks,’ which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judaea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, ‘He overthrows all her palaces. ’ And because, for her hardness of heart, He let faith, hope, and charity, be taken away from her, He was bent to ‘destroy her bulwarks. ’ Now we have the right order observed, in that the ‘palaces’ first, and then the ‘bulwarks,’ are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the things, which He took from the unbelievers, He adorned the believers’ minds. Whence it is written, And to divide the spoils of the beauty of the house. [Ps. 68, 12] For when He took away from the Jews the spoils of the powers of virtue, He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere ‘letter,’ which ‘killeth,’ and on the other, by the converted Gentiles penetrated in the ‘spirit, which maketh alive. ’ [2 Cor. 3, 6] Whence it is directly added,
Ver. 22. Who discovereth deep things out of darkness, and bringeth out to light the shadow of death.
[xvii]
26. For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that ‘deep things are discovered out of darkness? ’ Whence too ‘Truth’ Himself, speaking in parables to the disciples, saith, What I tell you in darkness, that speak ye in light. [Matt. 10, 27] For when by explaining we unravel the mystical knots of allegories, then we as it were ‘speak in light, what we have heard in darkness. ’ Now ‘the shadow of death’ was the hardness of the old Law, which made every one that sinned liable to be punished with the death of the body. But when our Redeemer tempered by mildness the harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, ‘He brought out to light the shadow of death. ’ For this death, wherein the flesh is severed from the soul, is a ‘shadow’ of that death, wherein the soul is severed from God, and so ‘the shadow of death is brought out to light,’ when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also.
[MORAL INTERPRETATION]
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For those are not unjustly called ‘princes,’ who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth contempt upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteth up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground.
27. Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is lightly subjoined, And revealeth deep things out of darkness.
28. For the Lord ‘revealeth deep things out of darkness,’ when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of Him by the Psalmist, He made darkness His secret place. [Ps. 18, 11] But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is lightly added, And bringeth out to light the shadow of death. For ‘the shadow of death’ is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom too, in the character of a certain one, it is said, And his name was Death. [Rev. 6, 8] And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so ‘the shadow of death is brought to light,’ in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of. It goes on:
Ver. 23. Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire.
[xviii] [LITERAL INTERPRETATION]
29. We may understand it, viz. that ‘the Lord multiplieth the nations and destroyeth them,’ in this way, that day by day men are born destined to die, and that ‘them, that be overturned, He restoreth entire,’ in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls.
[PROPHETICAL INTERPRETATION]
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For ‘He increaseth the nations and destroyeth them,’ in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but ‘them, that were overturned, He restoreth entire,’ in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by its own misbelief, it should afterwards rise up against Him, Whom it had before preached. It goes on;
Ver. 24, 25. Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man.
[xix]
30. For ‘the heart of the chief of the earth was changed,’ when the chief priests and elders of the people in Judaea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to ‘wander where there is no way,’ because it was impossible that a ‘way’ could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power [c], but refusing to believe, they still sought signs, whilst they said, what sign shewest Thou then, that we may see and believe Thee? [John 6, 30] Therefore it is well said, They grope in the dark without light? For he that hesitates in the midst of so many manifest miracles, as it were ‘gropes in the dark,’ in that he sees not what he is touching. But every man that ‘staggers,’ is borne now hither, now thither: And because they were shewn at one time to believe, as when they said, If this man were not of God He could do nothing [John 9, 33], and at another time denied that He was from God, as when they said contemning Him, Is not this the carpenter’s son? Is not his mother called Mary? and His brethren, James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us? [Matt. 13, 55. 56. ] it is rightly added, He maketh, them to stagger like a drunken man. For they saw both that He raised the dead, and yet that He was a mortal being. Who would not believe that He was God, Whom they beheld raise the dead to life? But on the other hand, when they saw that He was mortal, they scorned to believe that He was immortal God, and so herein, viz. that Almighty God manifested Himself such to their eyes as to be both capable of exhibiting divine signs and of undergoing human sufferings, He ‘made them to stagger like drunken men,’ that their pride, which chose rather to spurn the mystery of the Incarnation, than to follow it, should at one and the same time lift itself up against His human nature, and wonder at the power of His Divine nature shining within. And because all these were made present to the eyes of blessed Job by the spirit of prophecy, it is rightly added;
Chap. xiii 1. Lo, all!
[xx] [HISTORICAL INTERPRETATION]
31.
For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added, And I have understood every whit. For when any
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thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dream things that were to come upon Egypt, but, because he could not understand what he saw, he was no prophet. King Balthasar ‘saw the fingers of the hand that wrote’ upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had ‘seen and heard,’ but also that he had ‘understood all this. ’ And that he is not elated on the grounds of such understanding, his words subjoined bear witness, when he says,
Ver. 2. What ye know, the same do I know also; I am not inferior to you. [xxi]
32. By which same words he made known what exceeding humility he had, who says that he was ‘not inferior’ to them, whose life by holy living he very far surpassed. For he makes good that ‘what they knew he knew,’ who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. It goes on;
Ver 3. Yet still I would speak to the Almighty, and I desire to reason with God. [xxii]
33. We ‘speak with the Almighty,’ when we beseech His pity; but we ‘reason with Him,’ when uniting ourselves to His righteousness, we sift our actions with minute investigation. Or otherwise, to ‘reason with God,’ is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say unto you, that ye which have followed Me, in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] Whence the Lord saith by Isaiah too, Relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together. [Is. 1, 17. 18. ] For it is light that they should reason with God concerning their charges [d] in the Judgment, who, at the words of God, entirely give up the present world. Thus the ‘speaking’ has to do with prayer, and the ‘reasoning’ has to do with judgment, Therefore the holy man ‘speaks’ to the Almighty now, that he may ‘reason’ with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. And hence it is added;
Ver. 4. First shewing that ye are builders of lies, and votaries of wrong doctrines.
[xxiii]
34. By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man’s judgment. For it is clear that they do not hold the figure of Catholics, who are termed ‘votaries of wrong doctrines. ’ Wherein this likewise ought to be marked, that they are called ‘builders of lies. ’ For as an edifice is ‘built’ with stones, so a lie is ‘built’ with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. It goes on,
Ver. 5. O that ye would altogether hold your peace, and ye should be accounted wise!
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[xxiv]
35. As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. [Prov. 17, 28] But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly,
Ver. 6. Hear now my reproofs, and hearken to the judgment of my lips. [xxv]
36. Now he did well first to bring forward ‘reproof,’ and afterwards ‘judgment. ’ For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood. It goes on;
Ver. 7. Doth God need your lie, that ye should talk deceitfully for Him?
[xxvi]
37. God doth not ‘stand in need of a lie,’ in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they ‘speak deceitfully for Him,’ in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. It goes on;
Ver. 8. Will ye take His person? will ye strive to judge for God? [xxvii]
38. For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, ever conscious of their own weakness, they administer reproof, though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin.
Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to ‘take the face of God’ is to assume His authority in the act of judging; and he as it were ‘strives to judge for God,’ who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. It goes on;
Ver. 9. Or shall it please Him, from Whom nothing can be concealed [celare]? Or like as a man will He be deceived by your deceits.
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[xxviii]
39. Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in [A. B. C. D. M. ‘fall into’] fighting against Him, Whom they appear by preaching to be serving. Hence it is said by the Psalmist, That Thou mightest still the enemy and the defender. [Ps. 8, 2] For every heretic is to Almighty God an ‘enemy and defender,’ for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God’s sight, He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. Therefore since by their frauds ‘as a man is deceived, God is not so deceived,’ it is lightly added,
Ver. 10, 11. He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.
[xxix]
40. This part, wherein He declares that ‘the face of God is taken in secret,’ may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; ‘Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true. ’ And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret ‘take God’s face’ as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you.
41. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God’s being ‘moved,’ is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. [Is. 28, 19] For when they have begun to be stricken in vengeance for the contempt and neglect of God’s precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. [Ps. 78, 34] Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear. It goes on;
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Ver. 12. Your remembrances are like unto ashes. [xxx]
42. All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world’s lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. [Ps. 1, 4] And so the remembrance of fools is rightly compared to ‘ashes,’ in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his ‘remembrance like ashes,’ in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. [Ps. 112, 6] For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world.
It goes on;
And your necks shall be brought down to the mire.
[xxxi]
43. As the sight is used to be denoted by the eye, so is pride by the ‘neck. ’ Thus ‘the neck is brought down to the mire,’ when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But ‘the neck is brought down to the mire,’ in that they lie neglected in rottenness, who swelled high in emptiness. ‘The neck is brought down to the mire,’ because what the might of flesh is good for, the rottenness of corruption evidences. It goes on;
Ver. 13. Hold your peace for a little, that I may speak whatsoever my mind shall bid me.
[xxxii]
44. He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which ‘his mind bids him. ’ As if he said in plain words, ‘I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered, saying, .
Ver. 14. Wherefore do I take my flesh in my teeth, and put my life in my hand? [xxxiii] [MYSTICAL INTERPRETATION]
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45. In Holy Scripture ‘teeth’ are sometimes used to be understood for the holy preachers, and sometimes for the interior senses [f]. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. [Cant. 4, 2] And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat [Acts 10, 13], i. e. ‘crush their oldness, and convert it into the body of the Church, i. e. into your own members. ’ Again, that ‘teeth’ are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. [Lam. 3, 16] For by the ‘teeth’ the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ‘teeth,’ which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be ‘broken by number,’ in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. [Jer. 31, 30] For what is ‘the sour grape,’ saving sin? for a ‘sour grape’ is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ‘the teeth of him that eateth the sour grape are numbed,’ in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i. e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ‘the teeth’ to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, ‘Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators? ’ Where too it is fitly added,
And carry my life in my hand?
46. To ‘carry our life in our hands’ is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in
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Heaven. [Matt. 5, 16] Thus he that exhibits the bent of his mind by his works, ‘carries his life in his hand;’ but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour’s welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i. e. ‘Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour’s good either by passing judgment on my evil things, or exhibiting good ones? ’ But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith,
Though He slay me, yet will I trust in Him.
[xxxiv] [HISTORICAL INTERPRETATION]
47. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. [Ps. 49, 18. Vulg. ] Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. It goes on;
Ver. 15, 16. But I will rebuke mine own ways before Him. He also shall be my salvation.
48. Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, [1 Cor.
[x]
14. If ‘water’ be understood of knowledge for preaching, as when it is written, The words of a man’s mouth are as deep waters, and the well-spring of wisdom as an overflowing brook [Prov. 18, 4]; when ‘water is withheld, all is dried up,’ in that if the knowledge of the preacher is withdrawn, the hearts of those that might have flourished in eternal hope, are forthwith ‘dried up,’ that they should remain in hopeless barrenness, whilst, in love with transitory things, they care not to look for those which shall abide. But if by the term of ‘water’ the grace of the Holy Spirit is denoted, as it is said by the voice of truth 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]; in which place the Evangelist immediately added, But this spake He of the Spirit, which they that believe in Him should receive; a suitable sense is laid open in these words wherein he saith, Behold He withholdeth the waters, and all things are dried up; in that if the grace of the Holy Spirit be withdrawn from the hearer’s mind, the sense is at once ‘dried up,’ which already through hope seemed to be green in the hearer. But forasmuch as he does not mention ‘water’ but ‘waters,’ by the plural designation, he refers to the sevenfold grace of spiritual gifts, inasmuch as everyone is filled, so to speak, with as many waters as he is replenished with gifts, of which it is fitly added,
Also if He sendeth them out, they will overturn the earth.
15. For what is ‘the earth’ taken for, but the sinner, to whom it is said in sentence, Dust [Lat. Terra] thou art, and unto dust shalt thou return? Thus the earth remains immoveable when the sinner scorns to obey the precepts of the Lord, when he erects the neck of pride, and shuts the mind’s eyes to the light of truth. But whereas it is written, His feet stood, and the earth was moved [Hab. 3, 6. see lxx]; in that when Truth is rooted in the heart, the immoveableness of the mind is stirred; if the grace of the Holy Spirit, by bestowal from above, is infused according to the voice of
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the preacher, instantly the earth is ‘overturned,’ in that the obduracy of the guilty soul is changed from the stubbornness of its immobility, that it should afterwards bow down itself in weeping to the precepts of the Lord, as much as it afore time erected the neck in swelling high against the Lord. For you may see that the earth of the human heart, when the water of God’s blessing is poured upon it, afterwards gladly bears injuries, which before it outrageously inflicted; afterwards even gives its own, whereas before it even laid hands on the things of others; afterwards tortures the flesh by practising abstinence, whereas before, in the plenishing of the flesh, it let itself loose in the deadly gratifications of gross sensualities; afterwards loves its very persecutors, whereas before it refused to love even those that loved itself. When, then, the human soul watered by God’s bounty begins to act contrary to what was its wont, ‘the earth is overturned,’ in that the part is put down, which before reared itself on high, and the face is lifted upwards, which was before weighed down deeply below.
16. It seems well in illustration of this point to bring forward Paul as one among many. Who when he was on his way to Damascus armed with letters against Christ [Acts 9, 1], being on his journey watered with the grace of the Holy Spirit, was changed on the spot from that bloodthirsty purpose which he had, and afterwards received those strokes in Christ’s behalf, which he was journeying with the intention of inflicting upon Christians; and he who before, when living after the flesh, strove to deliver the Saints of the Lord over to death, is afterwards rejoiced to offer the sacrifice of his flesh for the life of the Saints. Those cold-blooded purposes of cruelty are turned into the warmth of pity; and he that aforetime was a blasphemer and a persecutor, afterwards becomes a humble and compassionate preacher. [1 Tim. 1, 13] He, who accounted it great gain to him to slay Christ in His Disciples [Acts 9, 1], now holds ‘Christ to be his life, and to die gain;’ [Phil. 1, 21] and so when He ‘sendeth out the waters, the earth is overturned,’ in that the mind of Paul, the moment he received the grace of the Holy Spirit, altered the fixture of his stubbornness and cruelty. Contrary to which the Lord utters the complaint against Ephraim, by the Prophet, saying, Ephraim is a cake under the ashes [V. so] not turned. [Hos. 7, 8] For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it. And so with the mind that harbours earthly thoughts, what else does it carry upon itself but a load of ashes? But if it will be ‘turned,’ the clean surface, which it had kept downwards, it brings back to the top, when it has shaken off the ashes that it had upon it. If therefore we shake off from the mind the ashes of earthly thoughts, as it were we ‘turn the cake under the ashes,’ that that bent of our mind may henceforth go to the rear, which the ashes of grovelling thought before overlaid, and the clean face come to the top, that our right bent of mind may not henceforth be surcharged with the weight of earthly desire. Which we can never do, except we be bedewed with the grace of the Holy Spirit, in that when Almighty God ‘sendeth out the waters, they will overturn the earth. ’ It proceeds;
Ver. 16. With Him is strength and wisdom. [xi]
17. A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and
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Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is ‘the Wisdom’ of the Father, it is lightly said in the subsequent sentence, that with Him is first ‘strength’ and then ‘wisdom. ’ Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time, where it is added;
Ver. 16, 17. He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness.
[xii]
18. Whereas every man that strives to deceive his neighbour is wicked, and ‘Truth’ saith to the wicked, I never knew you, depart from Me ye that work iniquity [Matt. 7, 23]; in what sense is it said here, that ‘the Lord knoweth the deceiver? ’ But forasmuch as God’s ‘knowing’ sometimes means His taking cognizance, sometimes His approving, He at once knows a wicked man, in that in taking cognizance He judges him, (for He would never judge any wicked man, if He did not take cognizance of him,) and yet He does not know a wicked person, in that He does not approve his doings. And so He both knows him, in that He finds him out, and knows him not, in that He doth not acknowledge him in a likeness to His own Wisdom. As it is said of any truthful man, that he does not know falsehood, not because, when any thing false is said even by others, he is too blind to find fault with it, but this very falsehood he at once knows in the tracing out, and knows not in the affection of the heart, so as not to do that himself, which he condemns the doing of in others. And it may often happen that persons, busy in artful contrivances, spread the nets of their wickedness for another’s life, and when he, in ignorance of it, is seen to be taken by the snares, perchance it is questioned whether such things are seen from above, and men wonder, why it is, if God does see them, that He suffers them to be done. But He knoweth the deceiver and the deceived. For ‘He knoweth the deceiver,’ in that generally He sees former sins of his, and by a just judgment suffers him to fall into others also. ‘He knoweth the deceiver,’ in that, left in the hand of his own doings, He forsaketh him, that he may be precipitated into worse ones, as it is written, He that is unjust let him be unjust still, and he that is filthy let him, be filthy [Lat. grow filthy] still. [Rev. 22, 11] Moreover ‘He knoweth the deceived’ too, in that men often do evil things that they know; and therefore they are suffered to be ‘deceived,’ so as further to fall into evil things which they know not. However, this is used to be done to the deceived sometimes for their purifying, sometimes as the beginning of vengeance.
19. He bringeth counsellors also to a foolish end, when they do any thing good even, with no good purpose, but are going after the recompensing of a temporary reward. For, if the Only-begotten Son of the Most High Father, because hereby, that He was made Man, He preached eternal truths, is therefore called the Angel of great counsel, we rightly interpret ‘the counsellors,’ those preachers, who furnish the ‘counsel’ of life to their hearers. But when any preacher preaches the truths of eternity for this, that he may acquire temporal gains, assuredly he is ‘brought to a foolish
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end,’ in that he is aiming to reach that point by laborious effort, whence he ought to have fled in uprightness of mind.
20. And it is rightly added, And the judges to dulness. For all that are set over the examination of other men’s conduct, are rightly called ‘judges;’ but when he that has this oversight does not diligently examine the lives of those under his authority, nor acquaint himself whom he should correct, and how, ‘the judge is brought to dulness,’ in that he, who should have judged things that were ill done, never finds out those things which are to be judged. It proceeds;
Ver. 18. He looseth the belt of kings, and girdeth their reins with a cord.
[xiii]
21. They that know how to regulate aright the motions of their members, are not unjustly called ‘kings. ’ But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so ‘He looseth the belt of kings,’ when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by ‘a cord,’ but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. [Prov. 5, 22] And because fleshly gratification has its dominion in the ‘reins,’ the strict Judge of the conscience, Who ‘looseth the belt of kings,’ ‘girdeth their reins with a cord,’ that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may shew even publicly to be as abominable as they are. It goes on,
Ver. 19. He leadeth the priests inglorious, and overthroweth the mighty.
[xiv]
22. The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord? [1 Thess. 2, 19] But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called [b] ‘inglorious? ’ Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said, And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore ‘the mighty are overthrown,’ in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures. It goes on,
Ver. 20. Who changeth the lip of the truthful, and taketh away the instruction of the aged. [xv]
23. When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, ‘What hast thou to do, to declare My statutes, or that thou
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takest My covenant in thy mouth? [Ps. 50, 16] Whence also he beseeches, saying, And take not the word of truth utterly out of my mouth. [Ps. 119, 43] For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those that do it not. He then that prayed that he might not have it ‘taken out of his mouth,’ what did he else than pray for the grace of good practice? As if he said in plain words, ‘Let me not go astray from good works, lest, while I lose the regularity of good living, I also part with the right rule of speaking. ’ And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly things. Whence ‘Truth’ saith in the Gospel, For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. [Matt. 12, 34. 35. ] Hence also John saith, They are of the world, therefore speak they of the world. [1John 4, 5] Therefore it is well said, Who changeth the lip of the truthful, and taketh away the instruction of the aged. In that while they, who were aforetime ‘truthful’ in preaching heavenly things, setting their affections on those of time, are sunk down to the same, ‘the lip of the truthful is changed, and the instruction of the aged taken away;’ in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour.
[PROPHETIC INTERPRETATION]
24. Which nevertheless may be understood more plainly of the Jews, who before the Lord’s Incarnation were ‘truthful,’ in that they believed that He was to come, and proclaimed the same; but when He appeared in the flesh, they denied that it was He. Therefore ‘the lip of the truthful was changed,’ in that Him, of Whom they had told that He was about to come, they denied when present; ‘and the instruction of the aged was taken away,’ in that they never followed in believing the things, which they remembered their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall ‘turn the hearts of the children to their fathers;’ that ‘the instruction of the aged,’ which is now ‘taken away’ from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by ‘the aged’ we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of ‘Truth,’ then ‘the instruction of the aged was taken away,’ when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I understand more than the ancients. [Ps. 119, 100] And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly, Because I keep thy precepts. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach. Whence it is still further added with propriety,
Ver. 21. He poureth contempt upon princes, and lifteth up those that were oppressed.
25. For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as ‘Princes’ by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord’s Incarnation, and the Gentile world believed it, both ‘the princes’ fell into contempt, and they that
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had been borne down in the sin of unbelief, were ‘lifted up’ in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as it were an enemy; He hath swallowed up Israel; He hath thrown down all his palaces; He hath destroyed his bulwarks. [Lam. 2, 5] Now ‘palaces’ in cities are for ornaments, but the ‘bulwarks’ are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of working cures, are a kind of ‘palaces’ of the mind, which though a man have not, yet he is able to stand fast defended by faith and righteousness, though he does not shew himself at all adorned with the towering height of the gifts of virtue; but faith, hope, and charity, are not our ‘palaces,’ but our ‘bulwarks,’ which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judaea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, ‘He overthrows all her palaces. ’ And because, for her hardness of heart, He let faith, hope, and charity, be taken away from her, He was bent to ‘destroy her bulwarks. ’ Now we have the right order observed, in that the ‘palaces’ first, and then the ‘bulwarks,’ are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the things, which He took from the unbelievers, He adorned the believers’ minds. Whence it is written, And to divide the spoils of the beauty of the house. [Ps. 68, 12] For when He took away from the Jews the spoils of the powers of virtue, He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere ‘letter,’ which ‘killeth,’ and on the other, by the converted Gentiles penetrated in the ‘spirit, which maketh alive. ’ [2 Cor. 3, 6] Whence it is directly added,
Ver. 22. Who discovereth deep things out of darkness, and bringeth out to light the shadow of death.
[xvii]
26. For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that ‘deep things are discovered out of darkness? ’ Whence too ‘Truth’ Himself, speaking in parables to the disciples, saith, What I tell you in darkness, that speak ye in light. [Matt. 10, 27] For when by explaining we unravel the mystical knots of allegories, then we as it were ‘speak in light, what we have heard in darkness. ’ Now ‘the shadow of death’ was the hardness of the old Law, which made every one that sinned liable to be punished with the death of the body. But when our Redeemer tempered by mildness the harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, ‘He brought out to light the shadow of death. ’ For this death, wherein the flesh is severed from the soul, is a ‘shadow’ of that death, wherein the soul is severed from God, and so ‘the shadow of death is brought out to light,’ when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also.
[MORAL INTERPRETATION]
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For those are not unjustly called ‘princes,’ who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth contempt upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteth up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground.
27. Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is lightly subjoined, And revealeth deep things out of darkness.
28. For the Lord ‘revealeth deep things out of darkness,’ when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of Him by the Psalmist, He made darkness His secret place. [Ps. 18, 11] But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is lightly added, And bringeth out to light the shadow of death. For ‘the shadow of death’ is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom too, in the character of a certain one, it is said, And his name was Death. [Rev. 6, 8] And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so ‘the shadow of death is brought to light,’ in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of. It goes on:
Ver. 23. Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire.
[xviii] [LITERAL INTERPRETATION]
29. We may understand it, viz. that ‘the Lord multiplieth the nations and destroyeth them,’ in this way, that day by day men are born destined to die, and that ‘them, that be overturned, He restoreth entire,’ in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls.
[PROPHETICAL INTERPRETATION]
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For ‘He increaseth the nations and destroyeth them,’ in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but ‘them, that were overturned, He restoreth entire,’ in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by its own misbelief, it should afterwards rise up against Him, Whom it had before preached. It goes on;
Ver. 24, 25. Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man.
[xix]
30. For ‘the heart of the chief of the earth was changed,’ when the chief priests and elders of the people in Judaea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to ‘wander where there is no way,’ because it was impossible that a ‘way’ could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power [c], but refusing to believe, they still sought signs, whilst they said, what sign shewest Thou then, that we may see and believe Thee? [John 6, 30] Therefore it is well said, They grope in the dark without light? For he that hesitates in the midst of so many manifest miracles, as it were ‘gropes in the dark,’ in that he sees not what he is touching. But every man that ‘staggers,’ is borne now hither, now thither: And because they were shewn at one time to believe, as when they said, If this man were not of God He could do nothing [John 9, 33], and at another time denied that He was from God, as when they said contemning Him, Is not this the carpenter’s son? Is not his mother called Mary? and His brethren, James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us? [Matt. 13, 55. 56. ] it is rightly added, He maketh, them to stagger like a drunken man. For they saw both that He raised the dead, and yet that He was a mortal being. Who would not believe that He was God, Whom they beheld raise the dead to life? But on the other hand, when they saw that He was mortal, they scorned to believe that He was immortal God, and so herein, viz. that Almighty God manifested Himself such to their eyes as to be both capable of exhibiting divine signs and of undergoing human sufferings, He ‘made them to stagger like drunken men,’ that their pride, which chose rather to spurn the mystery of the Incarnation, than to follow it, should at one and the same time lift itself up against His human nature, and wonder at the power of His Divine nature shining within. And because all these were made present to the eyes of blessed Job by the spirit of prophecy, it is rightly added;
Chap. xiii 1. Lo, all!
[xx] [HISTORICAL INTERPRETATION]
31.
For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added, And I have understood every whit. For when any
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thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dream things that were to come upon Egypt, but, because he could not understand what he saw, he was no prophet. King Balthasar ‘saw the fingers of the hand that wrote’ upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had ‘seen and heard,’ but also that he had ‘understood all this. ’ And that he is not elated on the grounds of such understanding, his words subjoined bear witness, when he says,
Ver. 2. What ye know, the same do I know also; I am not inferior to you. [xxi]
32. By which same words he made known what exceeding humility he had, who says that he was ‘not inferior’ to them, whose life by holy living he very far surpassed. For he makes good that ‘what they knew he knew,’ who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. It goes on;
Ver 3. Yet still I would speak to the Almighty, and I desire to reason with God. [xxii]
33. We ‘speak with the Almighty,’ when we beseech His pity; but we ‘reason with Him,’ when uniting ourselves to His righteousness, we sift our actions with minute investigation. Or otherwise, to ‘reason with God,’ is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say unto you, that ye which have followed Me, in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] Whence the Lord saith by Isaiah too, Relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together. [Is. 1, 17. 18. ] For it is light that they should reason with God concerning their charges [d] in the Judgment, who, at the words of God, entirely give up the present world. Thus the ‘speaking’ has to do with prayer, and the ‘reasoning’ has to do with judgment, Therefore the holy man ‘speaks’ to the Almighty now, that he may ‘reason’ with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. And hence it is added;
Ver. 4. First shewing that ye are builders of lies, and votaries of wrong doctrines.
[xxiii]
34. By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man’s judgment. For it is clear that they do not hold the figure of Catholics, who are termed ‘votaries of wrong doctrines. ’ Wherein this likewise ought to be marked, that they are called ‘builders of lies. ’ For as an edifice is ‘built’ with stones, so a lie is ‘built’ with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. It goes on,
Ver. 5. O that ye would altogether hold your peace, and ye should be accounted wise!
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[xxiv]
35. As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. [Prov. 17, 28] But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly,
Ver. 6. Hear now my reproofs, and hearken to the judgment of my lips. [xxv]
36. Now he did well first to bring forward ‘reproof,’ and afterwards ‘judgment. ’ For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood. It goes on;
Ver. 7. Doth God need your lie, that ye should talk deceitfully for Him?
[xxvi]
37. God doth not ‘stand in need of a lie,’ in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they ‘speak deceitfully for Him,’ in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. It goes on;
Ver. 8. Will ye take His person? will ye strive to judge for God? [xxvii]
38. For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, ever conscious of their own weakness, they administer reproof, though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin.
Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to ‘take the face of God’ is to assume His authority in the act of judging; and he as it were ‘strives to judge for God,’ who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. It goes on;
Ver. 9. Or shall it please Him, from Whom nothing can be concealed [celare]? Or like as a man will He be deceived by your deceits.
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[xxviii]
39. Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in [A. B. C. D. M. ‘fall into’] fighting against Him, Whom they appear by preaching to be serving. Hence it is said by the Psalmist, That Thou mightest still the enemy and the defender. [Ps. 8, 2] For every heretic is to Almighty God an ‘enemy and defender,’ for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God’s sight, He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. Therefore since by their frauds ‘as a man is deceived, God is not so deceived,’ it is lightly added,
Ver. 10, 11. He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.
[xxix]
40. This part, wherein He declares that ‘the face of God is taken in secret,’ may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; ‘Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true. ’ And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret ‘take God’s face’ as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you.
41. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God’s being ‘moved,’ is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. [Is. 28, 19] For when they have begun to be stricken in vengeance for the contempt and neglect of God’s precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. [Ps. 78, 34] Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear. It goes on;
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Ver. 12. Your remembrances are like unto ashes. [xxx]
42. All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world’s lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. [Ps. 1, 4] And so the remembrance of fools is rightly compared to ‘ashes,’ in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his ‘remembrance like ashes,’ in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. [Ps. 112, 6] For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world.
It goes on;
And your necks shall be brought down to the mire.
[xxxi]
43. As the sight is used to be denoted by the eye, so is pride by the ‘neck. ’ Thus ‘the neck is brought down to the mire,’ when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But ‘the neck is brought down to the mire,’ in that they lie neglected in rottenness, who swelled high in emptiness. ‘The neck is brought down to the mire,’ because what the might of flesh is good for, the rottenness of corruption evidences. It goes on;
Ver. 13. Hold your peace for a little, that I may speak whatsoever my mind shall bid me.
[xxxii]
44. He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which ‘his mind bids him. ’ As if he said in plain words, ‘I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered, saying, .
Ver. 14. Wherefore do I take my flesh in my teeth, and put my life in my hand? [xxxiii] [MYSTICAL INTERPRETATION]
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45. In Holy Scripture ‘teeth’ are sometimes used to be understood for the holy preachers, and sometimes for the interior senses [f]. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. [Cant. 4, 2] And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat [Acts 10, 13], i. e. ‘crush their oldness, and convert it into the body of the Church, i. e. into your own members. ’ Again, that ‘teeth’ are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. [Lam. 3, 16] For by the ‘teeth’ the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ‘teeth,’ which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be ‘broken by number,’ in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. [Jer. 31, 30] For what is ‘the sour grape,’ saving sin? for a ‘sour grape’ is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ‘the teeth of him that eateth the sour grape are numbed,’ in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i. e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ‘the teeth’ to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, ‘Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators? ’ Where too it is fitly added,
And carry my life in my hand?
46. To ‘carry our life in our hands’ is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in
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Heaven. [Matt. 5, 16] Thus he that exhibits the bent of his mind by his works, ‘carries his life in his hand;’ but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour’s welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i. e. ‘Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour’s good either by passing judgment on my evil things, or exhibiting good ones? ’ But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith,
Though He slay me, yet will I trust in Him.
[xxxiv] [HISTORICAL INTERPRETATION]
47. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. [Ps. 49, 18. Vulg. ] Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. It goes on;
Ver. 15, 16. But I will rebuke mine own ways before Him. He also shall be my salvation.
48. Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, [1 Cor.
