No More Learning

2, 18] For satan could not of himself hinder the journeys of so mighty an Apostle; but, while opposing, he ignorantly subserved the design of the secret dispensation; in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their Ruler shall lead them. Whence it is still further subjoined;
To every thing which He shall command them upon the face of the earth.
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57. For often when they are led by the will of their Ruler, they seek to do one thing, but are disposed otherwise. For they frequently desire to correct some of their hearers in a gentle way, and yet their speech is turned into sharpness. They frequently seek to be severe with others, but yet their vigour is restrained by the spirit of gentleness. As, therefore, they cannot go whither they will, so
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also they cannot act as they will. For because the inward Judge keeps hold of them, when He sends them, so also does He modify and take them up, when He leads them on, so that sometimes they arrange one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another. Because then they serve according to that which is commanded them, let it be rightly said, Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in that they are guided to it, not by their own will, but that of their Teacher. Whence it is still further subjoined;
Ver. 13. Whether in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found.
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58. The one tribe of Judah is certainly meant, which is mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the flesh of our Redeemer. But all Judaea together is called the land of the Lord. [Deut. 32, 42] Because it then produced to Him the fruit of faith, when the whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy. Whence it is well said by Paul, And that the Gentiles should glorify God for His mercy. [Rom. 15, 9] Whence it is written again, Which had not obtained mercy, but now have obtained mercy. [1 Pet. 2, 10] God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time, He makes these clouds to rain, even in His own land, because He recalled this same people of Israel to His former favour, after correction in captivity. At another, He wished them to shine forth from the place of His mercy; because He made known by holy preachers even to the Gentiles the miracles of His power, in order by His sole mercy to free those from the yoke of error whom His wrath in their innate unbelief was weighing down. But behold, because Eliu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths; the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says. For he adds at once in a boastful manner,
Ver. 14. Hearken unto these things, O Job, stand, and consider the wondrous works of God.
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59. He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, “Listen” which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the
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power of His doings. For to ‘stand,’ is to act uprightly. Whence also it is said by Paul, Let him that thinketh he standeth, take heed lest he fall. [1 Cor. 10, 12] And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God’s power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Whence it is well said in reproach of Balaam, Who falling, hath his eyes open. [Numb. 24, 4] For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life, Whom by foreseeing he announced. He was lying then, and had his eyes open, when prophecy was directing his mind to heavenly things, and covetousness was confining it to earth. He was lying and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance;
Ver. 15. Dost thou know when God commanded the rains to shew forth the light of His clouds? [xxxvi]
60. If ‘clouds’ are holy preachers, the rains from the clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and shew not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed by persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, shew us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, That ye may know, what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe. [Eph. l, 18. 19. ] This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. [2 Cor. 10, 10] But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed, in order to be quiet, and are not permitted. No one therefore knows when the rains shew the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou know, when God commanded the rains, to shew forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world? Whence it is also fitly subjoined,
Ver. 16. Dost thou know the mighty paths of the clouds, and their perfect knowledge?
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61. These clouds have most subtle paths, namely, the ways of holy preaching. For narrow is the gate, which leadeth unto life. [Matt. 7, 14] They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another’s goods, not to retain one’s own, to despise the praises of the world, to love reproaches for God’s sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs of those who hurt us, and to retain towards them the unchangeable grace of affection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined,
And their perfect knowledge.
62. For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said to them by the voice of Truth; When ye have done all these things which are commanded you, say, We are unprofitable servants. [Luke 17, 10] It is perfect wisdom to know all things, and yet in a certain way to be ignorant of one’s knowledge; by which though we already know the precepts of God, though we are now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of which it is well said by Paul, He who thinketh that he knoweth any thing, knoweth nothing yet as he ought to know. [1 Cor. 8, 2] While we live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth, it is rightly subjoined,
Ver. 17. Are not thy garments warm, when the earth hath been blown upon by the south wind?
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63. We have often said already that blessed Job stands for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shall be clothed with all these, as with an ornament. [Is. 49, 18] But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and come thou south, blow upon my garden,
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and let its sweet spices flow out. [Cant. 4, 16] For the north wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may fly away. For the south wind comes, and blows through the garden, that its sweet spices may flow abroad; because, while the mind of man is filled by the coming of the Holy Spirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the south wind, may now justly say, We are unto God a sweet odour of Christ. [2 Cor. 2, 15] The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members.
64. For every one; who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm: but when they have become warm, by retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well? Which receives,
as it were, warmth through the pores; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation. Which expels, as it were, its own cold, when it departs from its former iniquity; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching: and from seeing that they are burning and glowing for the highest objects, they are themselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the progress of their disciples, and are ashamed of being themselves blameable, even in the smallest matters: lest they should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation: because, if the Holy Spirit fill not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within; For neither is he who planteth any thing, neither he that watereth, but God Who giveth the increase. [1 Cor. 3, 7] Let it be said then, Are not thy garments warm, when the earth hath been blown upon by the south wind? Because, namely, hearers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saving plainly to blessed Job; Thou in vain attributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposest to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance, saying,
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Ver. 18. Thou perchance madest with Him the heavens, which are most solid, as if cast in brass.
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65. By ‘heavens,’ those who are created in the heavens, the angelic spirits, can be designated. Whence also we are instructed by the voice of Truth to say in our Prayer, Thy will be done as in heaven, so in earth. [Matt. 6, 10] That the will of God may be doubtless observed in all things even by human infirmity, as it is done by the higher creation. Of whom it is well said, They are most solid, as if cast in brass. For it is of the nature of brass, that it is difficult to be consumed by rust. And the angelic powers, which stood fixed in Divine love, when the proud angels fell, received this, as their reward of retribution, that they are no longer consumed by any rust of sin stealing upon them, that they continue in the contemplation of their Creator, without end to their felicity, and exist with eternal stability, in that which they were created. Which the very words of the history in Moses concerning the origin of the world will attest, when both the heaven is said to have been first made, and this is after wards called the firmament. [Gen. l, 17] Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was afterwards still more wonderfully strengthened, that it might never fall. But, as we have often said, by the ‘heavens’ can be expressed the minds of the Elect, raised up by inward love from all earthly pollutions. For though, in the body, they dwell below, yet, because they cleave in their heart, even now, to the highest objects, they truly say, Our conversation is in heaven. [Phil. 3, 20] Who are most solid, as if cast in brass, because they are not wasted away from the integrity of their original strength, by any rust of changeableness. To whom, boldly bearing up against adversities, it is said by the voice of their Maker, Ye are My friends, which have continued with Me in My temptations. [John 15, 14; Luke 22, 28] But though this learned and haughty one, when endeavouring to make a jest of this holy man, blends noble sayings with his derision, yet he ever falls back, from those noble sayings, into empty words. For he again subjoins deridingly,
Ver. 19. Shew us what to say to Him; for we in truth are involved in darkness.
66. As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance. But soon starting away from his derision, he subjoins contemptuously;
Ver. 20. Who will tell Him the things which I say?
As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat, even after he has heard them? But because, when learning and arrogance contend together in the habitation of the same mind, there sounds forth from the mouth of the speaker not merely levity of behaviour, but also gravity of sentiment; after Eliu had been puffed up in levity by arrogance, saying, Who will tell Him the things which I say? he presently subjoined, through his learning,
Even if a man shall speak, he shall he swallowed up.
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67. Every thing which devours any thing, draws it inwards, and conceals it from the eyes of beholders, and hurries into the deep an object which could be seen on the surface. A man, therefore, when he is silent about God, seems to be something on account of the reason with which he was
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made. But if he begins to speak about God, it is at once shewn how nought he is; because he is devoured by the immensity of His greatness, and is hurried, as it were, into the deep, and is concealed. For wishing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circumscribed spirit of the Uncircumscribed, the creature of the Creator, the temporal of the Eternal, the mutable of the Immutable, the mortal of the Quickener. And since, being placed in darkness, he knows not the inward light, as it really is, a man wishing to discourse of eternity, speaks as a blind man of the light. If then a man shall speak, he shall be swallowed up: because if a man wishes to speak of eternity as it is, he takes away also from himself even the sense he has of it when silent. But, behold! eternity then became truly known to men, when It shewed Itself to them by assuming man’s nature. But because this had not yet been revealed, it is rightly subjoined of the same men;
Ver. 21. But now they see not the light.
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68. Of which light doubtless it is said even by the Prophet, The people which was sitting in darkness, saw a great light. [Is. 9, 2] But he shews how this light is seen by men, when he immediately adds;
The air will suddenly be gathered into clouds.
For the air is so diffused by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the ‘air,’ but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and thither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, strengthened with the solidity of virtue, in order that, by thinking of what is right, they may gather themselves within the bosom of their heart, and may not melt away in empty thoughts.
69. Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith. But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined;
And the wind passing over will drive them away.
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70. For the wind that passes over is the present life. The wind then passes over, and drives the clouds away; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds: because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought
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by their labours in Holy Church, when he immediately subjoins;
Ver. 22. Gold will come from the north.
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71. What is designated by the ‘north,’ but the Gentile world, fast bound in the cold of sin? Which he held under the yoke of his tyranny, who proudly said, I will sit in the mount of the covenant, in the sides of the north, I will ascend above the height of the clouds, I will be like the Most High. [Is. 14, 13. 14. ] And what is expressed by ‘gold,’ but faithful souls? Of which it is said by Jeremiah, How is the gold become dim?
the finest colour is changed? [Lam. 4, 1] For he lamented that the gold was dimmed, because he beheld in some persons the brightness of innocence changed into the blackness of sin. Gold, therefore, is said to come from the north; because through the favour of the grace of the Redeemer, the life of the faithful, which is precious before God, is increased within Holy Church, from the Gentile world, which had been long frozen in the torpor of unbelief. For gold comes from the north, when the true faith in God shines forth from the very worshippers of idols. But when the Gentiles were converted to the faith, the Jewish people gainsays them; and scorns to admit to the recompense of eternal rewards, those who had been so long worshippers of idols. Whence it is said to Peter, after the conversion of the Gentiles, Wherefore wentest thou in, to men uncircumcised, and didst eat with them? [Acts 11, 3] In contradiction to which, the Lord rightly says by Isaiah, I will say to the north, Give up, and to the south, Keep not back. [Is. 43, 6] For as the Gentile world is signified by the ‘north,’ so is the Jewish People signified by the ‘south,’ which was warmed, as it were, by the mid-day sun, because when our Redeemer appeared in the flesh, it first received the warmth of faith. Give up, then, is said to the north, when the Gentile world is ordered to offer to God the gifts of its faith. But the south is commanded not to keep back, because the Hebrews who stood firm in the faith were ordered not to condemn and reject the life of the Gentiles. Whence here also, because it was said, Gold cometh from the north; it is fitly subjoined;
And from God fearful praise.
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72. For fearful praise is said to come from God, as if it were said to come from those who are on the side of God, that is, the faithful. When gold then comes from the north, fearful praise proceeds from God; because, while the Gentiles offered the brightness of their faith, the multitude of the faithful Hebrews praised with fear the Divine judgments. But how gold comes from the north, and how fearful praise bursts forth from those who are under God, the sacred history itself informs us. For it is written, Cornelius, a centurion of the band, which is called Italian, a religious man, and fearing God with all his house, giving much alms to the people, and praying to God always, saw in a vision manifestly, about the ninth hour of the day, an Angel of God coming in to him, saying unto him, Cornelius. But he looking on him, being seized with fear, said, Who art thou, Lord? But he said unto him, Thy prayers and thine alms have come up as a memorial in the sight of God. [Acts 10, 1-4] Gold therefore came from the north, when prayer with alms went up from the Gentiles in the sight of God. But when Peter had related to the brethren, either how Cornelius had seen an Angel, or he himself had seen a linen cloth let down from heaven to him with beasts, and creeping things and birds, or how the Holy Spirit had bedewed the hearts of the Gentiles, even before Baptism, [Acts 11, 5-17] Who had never come into the minds of the Jews, excepting after the water
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of Baptism, it is immediately written, When they heard these things they held their peace, and glorified God, saying, God hath therefore granted to the Gentiles also repentance unto life. [ib. 18. ] The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself from its murmurs, by admiring the gifts of heavenly grace offered fearful praise to God. Whence Peter himself also wonders, saying, I have found in truth, that God is no acceptor of persons. [Acts 10, 34]
73. But when the Gentiles receive the faith, why is fearful praise said to come from those who are already believers, when it ought to come from them, joyful rather than fearful? But fearful praise came from the Hebrews who already believed, on the conversion of the Gentiles, doubtless, because Judaea was justly rejected, while the Gentiles were called in mercy; and feared the loss of its own rejection, while it beheld the gain of the others’ calling. Whence we also, when we suddenly behold the wicked raised up to an unexpected eminence of life, daily rejoice with fear under the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy, Who calls thereby those to Himself who are considered unworthy. It follows, Ver. 23. We cannot worthily find Him out.
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74. Even if we can now find Him out, yet not worthily. For whatever we perceive in Him, is of faith, and not of sight. But yet he adds that which he considers he has found, saying;
He is great in power, and judgment, and justice, and cannot be spoken of.
For He is great in power, because He overcomes the powerful adversary, and taking from his house the vessels of dishonour, changes them into vessels of mercy. [Matt. 12, 29] Great in judgment; because, though He here brings down His Elect by adversity, yet He raises them at last in the glory of eternal prosperity. Great in justice: for though He here bears long with the reprobate, yet He at last condemns them for ever. But it is well subjoined; And cannot be spoken of. For if He cannot worthily be thought of, how much less can He be spoken of? But we speak of Him far better, in a measure, if we hold our peace with admiration through fear of thinking upon Him. It follows,
Ver. 24. Therefore men will fear Him, and all who seem to themselves to be wise, will not dare to contemplate Him.
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75. Eliu in this place calls those who are strong of understanding ‘men. ’ [‘viros’] And we must note that he says not, ‘And wise men will not dare to contemplate Him,’ but, They who seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, They were turned into a crooked bow. [Ps. 78, 57] For a crooked bow strikes the very person, by whom it is aimed : but the tongues of arrogant men are in their sayings like a crooked bow ; be- cause when they speak against pride, they fix their arrows in their own makers. Whence
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we must watch with the utmost care, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of ignorance, and should not any longer be wisdom. [Acts 10, 1-4] For though it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride.
76. For some goods are of the highest, others of a mixed, kind. The highest goods are faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country only, and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches. But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy brethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought take care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within.
77. But because secret pride of heart is reproved by this, which Eliu says, All who seem to themselves to be wise will not dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of lions; to rend asunder the arms of bears; to be chosen, when his elder brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride
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at her royal descent, despised him when humbled, saying, How glorious was the king of Israel to- day, uncovering himself before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: [2 Sam. 6, 20] she immediately heard, As the Lord liveth, I will play before Lord, Who hath chosen me rather than thy father. [ibid. 21] And a little after he says, And I will play, and I will become more vile than I have been, and I will be humble in mine own eyes. [ibid. 22] As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility.
78. But there are some who think humbly of themselves; because, when placed in honour, they consider that they are nothing but dust and ashes; but yet they shrink from appearing contemptible before men, and, contrary to what they think of themselves within, they cover themselves, as it were, with a rigid cloak of beauty without. And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have displayed; and they are the more elated in their heart, the more they seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from without, saying, I will play, and I will become more vile. And since he does not swell with pride within, because he made himself vile without, he adds, And I will be humble in mine own eyes. As if he said, Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying, And I will be humble in mine own eyes?
79. It is well said therefore by Eliu, Therefore men will fear Him, and all who seem to themselves to be wise will not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God; because they are the more removed from His light, the more they are not humble in themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the light of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For hence it is written, God hath chosen the foolish things of this world to confound the wise. [1 Cor. l, 27] Hence again it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. [ib. 3,18] Hence the words of the Gospel history attest, that when Zaccheus could see nothing for the crowd, he ascended a sycamore tree, to see the Lord as He passed by. [Luke 19, 4] For the barren [lit. ‘foolish’] fig is called a sycamore. Zaccheus therefore, being small of stature, ascended a sycamore, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because the tumult of worldly cares keeps the infirmity of the human mind from looking at the light of truth. But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added? For the Lord commands us, as it were, to ascend a sycamore, when He says, Of him that taketh away thy goods, ask them not again; [ib. 6, 30] and again, If any man smite thee on the right cheek, turn to him the other also. [Matt. 5,
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39] The Lord is seen, as He passes along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord.
PART VI. BOOK XXVIII.
The first eleven verses of the thirty-eighth chapter are explained, in various senses, but especially in a moral sense.
PREFACE.
1. After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters, and the darts of so many sorrows boldly received, blessed Job ought to have been praised by his Judge for such great power of constancy, if he had been now going to be called out of this present world. But after he is here about to receive back yet two-fold, after he is restored to his former health, to enjoy longer his restored possessions, Almighty God is obliged to reprove with strict justice him, whom He preserves alive, lest his very victory should lay him low with the sword of pride. For what commonly slays a soul more fatally than consciousness of virtue? For while it puffs it up with self- consideration, it deprives it of the fulness of truth; and while it suggests that it is sufficient of itself for the attainment of rewards, it diverts it from the intention of improvement. Job, therefore, was just before his scourges, but he remained more just after his scourges; and, having been praised before by the voice of God, he afterwards increased from the blow. For as a ductile tube is lengthened by being hammered, so was he raised the higher in praise of God, as he was smitten with heavier chastisement. But he who stood thus firm in his virtues, when prostrated by wounds, needed to be humbled. He needed to be humbled, lest the weapons of pride should pierce that most sturdy breast, which it was plain that even the wounds that had been inflicted had not overcome. It was doubtless necessary to find out a person, by comparison with whom he would have been surpassed. But what is this, which is said of him by the voice of the Lord; Thou hast seen My servant Job, that there is no man like him upon the earth. [Job 1, 8; 2, 3] By comparison with whom then could he be surpassed, of whom it is said, on the witness of God, that he cannot be equalled, on comparison with any man? What then must be done, except for the Lord Himself to relate to him His own virtues, and to say to him, Canst thou bring forth the morning star in its season, and canst thou make the evening star to rise over the sons of men? [Job 38, 32] And again, Have the gates of death been opened to thee, and hast thou seen the gloomy doors? [ib. 17] Or certainly; Hast thou commanded their dawn after thy rising, and hast thou shewn the morning its place? [ib. 12] But who can do these things, but the Lord? And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! O how great is the victory of the man, to have been foiled on comparison with God! O how much greater is he than men, who is proved by testimony to be less than God! For he is very
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mighty, who is proved by such questioning not to be mighty. But since we are being led to discuss very obscure questions, let us now come to the words of the text.
Chap, xxxviii. ver. 1. But the Lord answered Job out of the whirlwind, and said.
[i]
1. I see it must be observed, that if the speech were said to have been addressed to one in health and safety, the Lord would not be described as having spoken out of the whirlwind. But because He speaks to one who has been scourged, He is described as having spoken out of the whirlwind. For the Lord speaks to His servants in one way, when He improves them inwardly by compunction, and in another, when He presses on them with severity, lest they be puffed up. For by the gentle address of the Lord, is shewn His affectionate sweetness, but by His terrible, is pointed out His dreadful power. By the one the soul is persuaded to advance, by the other, that which is advancing is checked. In the one it learns what to desire, in the other what to fear. By the one He says, Be glad and rejoice, O daughter of Sion, for, lo, I come, and I will dwell in the midst of thee. [Zech. 2, 10] By the other it is said; The Lord will come in a tempest, and in the whirlwind are His paths. [Is. 66, 15] For He in truth is gentle, Who comes to dwell in the midst of us. But when He makes His way by the tempest and whirlwind, He doubtless disturbs the hearts which He touches; and puts Himself forth to tame their pride, when He is made known as mighty and terrible.
2. It should also be known, that the Divine mode of speaking is distinguished in two ways. For either the Lord speaks by Himself, or His words are adapted to us by means of an angelic creature. But when He speaks by Himself, He is disclosed to us, solely by the power of His inward inspiration. When He speaks by Himself, the heart is instructed in His word, without words and syllables; because His power is known by a kind of inward elevation. At which the mind when full is raised up, when empty is weighed down. For it is a kind of weight, to raise up every mind which it fills. It is an incorporeal light, to both fill the inner parts, and circumscribe them without, when filled. It is a discourse without noise, which both opens the ears, and yet knows not to utter a sound. For in that which is written concerning the coming of the Holy Spirit; Suddenly there was made a sound from heaven, as of a mighty wind approaching, and it filled the whole house, where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them;) [Acts 2, 2. 3. ] the Lord appeared indeed by the fire, but He spake to them by Himself within. And neither that sound nor that fire was God; but by that which He displayed outwardly, He expressed what He performed inwardly. For because He made the Disciples both to glow with zeal, and to be skilful in speech within, He displayed tongues of fire without. The elements, therefore, were applied with significance, that their bodies might feel the fire and the sound, but that their hearts might be instructed by the invisible fire, and the voice without a sound. The fire then which appeared was outward, but that which gave knowledge was inward. And when the eunuch of queen Candace was sitting in his chariot, and journeying, and was holding Isaiah in his hands, without understanding him, the Spirit had doubtless said to Philip in his heart, Join thyself to the chariot. [Acts 8, 29] And when Cornelius had sent soldiers who feared God to summon Peter, Peter doubtless heard in his mind by the Spirit, Behold three men seek thee. Arise therefore, get thee down, and go with them. [Acts 10, 19] For, for the Spirit of God to say, as it were, certain words to us, is for Him to intimate by His hidden power what is to be done, and to instruct in an instant, without the medium of sound or the slowness of speech, the unlearned heart of man in hidden mysteries. For because the hearing does not comprehend at once all the sayings which are
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addressed to it; since it understands reasons by means of words, and words separately by syllables; but our sight apprehends suddenly and at once the whole object, by turning itself towards it; the words of God addressed to us from within are seen, rather than heard; because, while He insinuates Himself, without the delay of words, He illumines by His sudden light the darkness of our ignorance. Whence also when Baruch the son of Neriah was explaining, when demanded, how he had heard the words of Jeremiah prophesying, he said, He pronounced all these words from his mouth, as if he were reading, and I wrote them. [Jer 36, 18] For he who speaks when reading, looks in one direction, but utters his words in another; because he speaks that which he sees. The Prophets of God then, because they rather see than hear His words in the heart, speak as if reading.
3. But when God declares His will by an Angel, He points it out sometimes by words, sometimes by things, sometimes by words and things together, sometimes by images presented to the eyes of the heart, sometimes by images taken for the time from the air and presented even before the eyes of the body sometimes by heavenly substances, sometimes by earthly, and sometimes by earthly and heavenly together. But sometimes God so speaks even by an Angel to the hearts of men, that the Angel Himself is presented to the sight of the mind.
4. For God speaks in words by an Angel, when nothing is displayed in outward appearance, but the words of the Heavenly saying are heard; as on the Lord saying, Father, glorify Thy Son, that Thy Son may glorify Thee; [John 17, 1] it is immediately replied, I have glorified, and will glorify Him again. [John 12, 28] For God, Who speaks without time, by the power of inward impulse, uttered not in time that voice by His own Substance, which voice, circumscribed by time, He made plain by human words. But speaking doubtless from “heavenly places, He fashioned, by the ministry of a rational creature, those His words which He wished to be heard by men.
5. But sometimes God speaks through Angels by things, when nothing is said in word, but future events are announced by an object taken from the elements; as Ezekiel, hearing no words, saw the appearance of amber in the midst of the fire; [Ezek. 1, 4] in order, namely, that while he was looking on this single object, he might understand the things which were to come to pass in the last times. For amber [‘electrum’] is a mixture of the metals of gold and silver, by which admixture the silver indeed is rendered more brilliant, but the brightness of the gold is softened down. What then is pointed out by amber, but the Mediator between God and men?