For, whilst he is more inflamed than he ought to be, he rushes
unchecked
into enormous cruelty, under the pretence of just punishment.
St Gregory - Moralia - Job
Because we have heard
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then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble.
Ver. 15. He will deliver the poor from his straitness.
64. The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also,
And will open his ear in tribulation.
To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world’s prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. [Prov. 1, 32] It follows,
Ver. 16. He will therefore bring thee safely from a narrow opening into a broad place.
[xxxvi]
65. Every one who forsakes the way of life, and casts himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinners, saying, Let not the tempest of water drown me, neither let the deep swallow me up, and let not the well press its mouth upon me. [Ps. 69, 15] For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, My life is fallen into a well, and they have placed a stone over me. [Lam. 3, 53] For one’s life falls into a pit, when it is denied with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said, He will bring thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.
66. For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one’s self as a kind of self- contradiction within one’s self. But when a soul, proceeding thus, is assisted by the hand of grace to raise it up, it arrives from a narrow opening to a broad place: because, having overcome its difficulties, it performs the good works which it desires. The prophet David had beheld the enclosure of a narrow opening, when he said, Thou hast delivered my soul from necessities, and
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hast not shut me up into the hands of the enemy. [Ps. 3l, 7. 8. ] But he found that he had been brought safely into a broad place, when he added, Thou hast set my feet in a large room. [ibid. ] For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way.
67. But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says,
And which hath no foundation beneath it.
[xxxvii]
68. Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that ‘foundation’ is put for bottom, as hearing is derived from ear, and yet the ear itself is frequently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss, And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Prophet, wishing to describe fully its boundless immensity, says, The infernal pit hath enlarged its soul, and hath opened its mouth without measure. [Is. 5, 14] As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying, He will bring thee safely from a narrow opening into a broad place, he fitly subjoined, And which hath no foundation beneath it. As if he were saying, He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the
narrow opening, He withdraws from the depths of hell.
69. Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place, When a sinner hath come into the lowest depth of sins, he contemneth. [Prov. 18, 3] For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It
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follows,
But the rest of thy table shall be full of fatness.
[xxxviii]
70. The rest of the table, is the refreshment of inward satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, I shall be satisfied, when Thy glory shall be manifested. [Ps. 17, 15] He was thirsting for the cups of this table, when saying, My soul thirsted for the living God; when shall I come and appear before the face of God? [Ps. 42, 2] Eliu, therefore, wishing to console the temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly due to him as his desert, saying, But the rest of thy table shall be full of fatness. It follows,
Ver. 17. But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment.
[xxxix]
71. The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that they may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, with which they now live, they hereafter [‘tune’] shine forth in the height of judicial power; so that they are then able to judge all things the more powerfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new promise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they venture to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it were, their ability; in order that they who seemed to have condescended in soothing speech [‘blandientes testes’ Ben. ‘testes’ seems a misprint. ], may be dreaded when reproof has suddenly sprung up. Whence also Eliu immediately added, saying,
Ver. 18-21. Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.
[xl]
72. In most manuscripts we find ‘gifts;’ [‘donorum’] in a few, however, but more ancient, we find ‘places. ’ [‘locorum’] But since the expression, Let not the multitude of gifts turn thee aside, needs no explanation, we have thought good that that expression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate
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they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons’ doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says, Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.
73. But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying, And let not the multitude of places bow thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility more in prosperity. Because thou art every where regarded with the reverence of faith, beware that thou art not elated with the power [‘fascibus,’ al. ‘fastibus’] this reverence bestows. For they behold certain persons, who under the guise of religion, are puffed up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care for the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others’ sins, since she is aware that even her Head endured such wrongs as this. For it is written of Him, And He was numbered with the wicked. [Is. 53, 12] Of Him it is said again, He Himself hath borne our weaknesses, and He Himself hath carried our sorrows. [Mark 15, 28; Is. 53, 4] Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.
74. But it must be observed that he does not say, Let not the multitude of places elate thee, but, Let
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not the multitude of places bow thee down. For every one who is raised up in this world, is turned aside by his very exaltation; because when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude of places bow thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. It follows,
Ver. 19. Lay down thy greatness without sorrow, and all the mighty in strength.
[xli]
75. Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, “Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast. ” They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. [Ps. 45, 16] For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible.
76. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved [so old Mss. al. ‘sowed’] to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to
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lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers, it is fitly subjoined,
Ver. 20. Prolong not the night, that people may go up for them. [xlii]
77. As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name ‘people’ [Lat. ‘peoples’] are designated those, who, given up to the common practice, live without restraint in all that they desire. But to ‘prolong the night, that people should go up in the place of the strong,’ is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness [‘superstitionis. ’ vide Ducange]. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation. Whence it is presently subjoined,
Ver. 21. Decline not to iniquity; for thou hast begun to follow this after misery.
Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.
Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case. He says therefore,
Ver. 18. Let not, therefore, anger overcome thee, to oppress any one.
[xliii]
[MORAL INTERPRETATION]
78. Every one, who is required to correct the vices of others, ought first of all to look carefully into himself; lest, while punishing others’ faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment, because it is not restrained by the measure of justice. For it is right, that when we correct others’ faults, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the impulse of its zeal with calm moderation [‘æquitate’]; lest we should sin ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault,
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should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects.
For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let not anger overcome thee to oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added,
And let not the multitude of places bow thee down.
[xliv]
79. We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the body is the place of the body, so is each intention of thought the place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality.
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80. But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be ever the same, they carefully confine themselves to the thought with which they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when saying, One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. [Ps. 27, 4] To this unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. [Phil. 3, 13, 14] For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu, Let not the multitude of places turn thee aside.
81. But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; in order that it may, in infirmity, behold itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined;
Ver. 19. Lay down thy greatness without tribulation, and all the mighty in strength.
[xlv]
82. For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at
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that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues. Whence it is also fitly subjoined;
Ver. 20. Prolong not the night, that people should go up for them. [xlvi]
83. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.
84. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. [Ps. 144, 2] For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while
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they presume to teach those, whom they ought not, it is added;
Ver. 21. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. [xlvii]
85. He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.
86. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.
87. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shewn themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men’s minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.
BOOK XXVII.
The last twelve verses of the thirty-sixth chapter are expounded, with the whole of the thirty-seventh, and their meanings ingeniously examined, for the sake of establishing a system of Christian doctrine, and ethics.
[i]
1. Whoever is endeavouring to gain knowledge from the mighty words of the arrogant, ought carefully to secure himself from imitating their pride of learning, lest, with the words of virtue, he
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should acquire the vices of their habits, and in attaining to skill in speaking, should wound himself through unskilfulness in living. For when we hear these persons speaking powerful words, and yet observe them proud of their powerful words, we enter, as it were, the garden of learning, and pluck roses from thorns. We need, therefore, careful discrimination, to cull that which is sweet scented, and to avoid that which pricks us: lest the incautious hand of the gatherer should be wounded with the thorn of their habits, if the flower of their words happens to be carelessly gathered. Eliu, therefore, being both learned and arrogant, produces at one while something to give a sweet scent, and at another, something to wound. We must then so gather what is fragrant from his teaching, as yet to carefully guard against the wounds of his pride. He introduced, indeed, many remarks above with a moral object, and yet in the words which follow he raised himself solely to the mysteries of prophecy. For he abandons the low ground of morality, and rises to the heights of prophecy.
2. Nor is it to be wondered at, that a haughty man could be filled with the prophetic spirit, when Saul also was in the number of the prophets. [1 Sam. 10, 11] But why do we say this of Saul, when we know that even a she ass learned rational words from the sight of an Angel? [Num. 22, 28; 2 Pet. 2, 16] But as the irrational animal uttered rational words, and yet went not so far as to take a rational nature in exchange; thus does an unworthy person often receive holy words by the spirit of prophecy, but yet does not attain to deserve the glory of sanctity; so as to rise above himself in his words, and listlessly to sink beneath himself in his life. Whence Eliu, though not now humble, beholds the humble advent of our Redeemer: and announces, in prophecy, Him, Whom he assails with his haughty manners, saying,
Ver. 22. Behold, God is lofty in His strength, and none is like Him among lawgivers.
[ii]
3. As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says, For though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] Of Whom it is rightly subjoined, None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Whom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. [Matt. 16, 13. 14. ] But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality with lawgivers, saying, Thou art Christ, the Son of the living God. [ib. 16] Whence the Bride rightly says of Him in the Song of Songs, By night on my bed I sought Him Whom my soul loveth, I sought Him, and I found Him not. [Cant. 3, 1] And a little after, The watchmen who guard the city found me. [ib. 3] Of Whom she says again, They wounded me, they took my cloak. [ib. 5, 7] And she asks them again, saying, Saw ye Him Whom my soul loveth? When I had passed by them but a little, I found Him Whom my soul loveth. [ib. 3, 4]
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4. For the Beloved is sought for by night on the bed; because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soul is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He says, For judgment have I come into this world, that they which see not, might see, and that they which see might be made blind. [John 9, 39] And again, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. [Matt. 11, 25] In which judgments the Jews are doubtless rejected, the Gentiles gathered. Which fact in truth we can certainly wonder at, but are not at all able to search into. Whence it is now also well subjoined by Eliu,
Ver. 23. Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity?
[iii]
5. As if he said; ‘How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. Whence it is also well subjoined.
Ver. 24. Remember that thou knowest not His work, of Whom men have sung. [iv]
6. In Holy Scripture sometimes Angels, and sometimes persons [‘homines’] of perfect life, are called ‘men. ’ [‘viri. ’] For that an Angel is sometimes called a man, the Prophet Daniel bears witness, saying, Behold, the man Gabriel. [Dan. 9, 21] And again, that persons of perfect life are called by the name of ‘men,’ Wisdom declares in the Proverbs, saying, Unto you, O men, I call. [Prov. 8, 4] Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet
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cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. [Ps. 18, 11] And again, Thy judgments are a great deep. [Ps. 36, 6] And again, The deep like a garment is His clothing. [Ps. 104, 6] Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things. [Eccles. 11, 5]
7. For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen.
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then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble.
Ver. 15. He will deliver the poor from his straitness.
64. The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also,
And will open his ear in tribulation.
To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world’s prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. [Prov. 1, 32] It follows,
Ver. 16. He will therefore bring thee safely from a narrow opening into a broad place.
[xxxvi]
65. Every one who forsakes the way of life, and casts himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinners, saying, Let not the tempest of water drown me, neither let the deep swallow me up, and let not the well press its mouth upon me. [Ps. 69, 15] For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, My life is fallen into a well, and they have placed a stone over me. [Lam. 3, 53] For one’s life falls into a pit, when it is denied with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said, He will bring thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.
66. For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one’s self as a kind of self- contradiction within one’s self. But when a soul, proceeding thus, is assisted by the hand of grace to raise it up, it arrives from a narrow opening to a broad place: because, having overcome its difficulties, it performs the good works which it desires. The prophet David had beheld the enclosure of a narrow opening, when he said, Thou hast delivered my soul from necessities, and
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hast not shut me up into the hands of the enemy. [Ps. 3l, 7. 8. ] But he found that he had been brought safely into a broad place, when he added, Thou hast set my feet in a large room. [ibid. ] For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way.
67. But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says,
And which hath no foundation beneath it.
[xxxvii]
68. Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that ‘foundation’ is put for bottom, as hearing is derived from ear, and yet the ear itself is frequently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss, And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Prophet, wishing to describe fully its boundless immensity, says, The infernal pit hath enlarged its soul, and hath opened its mouth without measure. [Is. 5, 14] As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying, He will bring thee safely from a narrow opening into a broad place, he fitly subjoined, And which hath no foundation beneath it. As if he were saying, He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the
narrow opening, He withdraws from the depths of hell.
69. Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place, When a sinner hath come into the lowest depth of sins, he contemneth. [Prov. 18, 3] For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It
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follows,
But the rest of thy table shall be full of fatness.
[xxxviii]
70. The rest of the table, is the refreshment of inward satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, I shall be satisfied, when Thy glory shall be manifested. [Ps. 17, 15] He was thirsting for the cups of this table, when saying, My soul thirsted for the living God; when shall I come and appear before the face of God? [Ps. 42, 2] Eliu, therefore, wishing to console the temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly due to him as his desert, saying, But the rest of thy table shall be full of fatness. It follows,
Ver. 17. But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment.
[xxxix]
71. The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that they may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, with which they now live, they hereafter [‘tune’] shine forth in the height of judicial power; so that they are then able to judge all things the more powerfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new promise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they venture to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it were, their ability; in order that they who seemed to have condescended in soothing speech [‘blandientes testes’ Ben. ‘testes’ seems a misprint. ], may be dreaded when reproof has suddenly sprung up. Whence also Eliu immediately added, saying,
Ver. 18-21. Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.
[xl]
72. In most manuscripts we find ‘gifts;’ [‘donorum’] in a few, however, but more ancient, we find ‘places. ’ [‘locorum’] But since the expression, Let not the multitude of gifts turn thee aside, needs no explanation, we have thought good that that expression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate
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they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons’ doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says, Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.
73. But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying, And let not the multitude of places bow thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility more in prosperity. Because thou art every where regarded with the reverence of faith, beware that thou art not elated with the power [‘fascibus,’ al. ‘fastibus’] this reverence bestows. For they behold certain persons, who under the guise of religion, are puffed up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care for the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others’ sins, since she is aware that even her Head endured such wrongs as this. For it is written of Him, And He was numbered with the wicked. [Is. 53, 12] Of Him it is said again, He Himself hath borne our weaknesses, and He Himself hath carried our sorrows. [Mark 15, 28; Is. 53, 4] Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.
74. But it must be observed that he does not say, Let not the multitude of places elate thee, but, Let
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not the multitude of places bow thee down. For every one who is raised up in this world, is turned aside by his very exaltation; because when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude of places bow thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. It follows,
Ver. 19. Lay down thy greatness without sorrow, and all the mighty in strength.
[xli]
75. Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, “Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast. ” They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. [Ps. 45, 16] For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible.
76. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved [so old Mss. al. ‘sowed’] to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to
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lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers, it is fitly subjoined,
Ver. 20. Prolong not the night, that people may go up for them. [xlii]
77. As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name ‘people’ [Lat. ‘peoples’] are designated those, who, given up to the common practice, live without restraint in all that they desire. But to ‘prolong the night, that people should go up in the place of the strong,’ is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness [‘superstitionis. ’ vide Ducange]. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation. Whence it is presently subjoined,
Ver. 21. Decline not to iniquity; for thou hast begun to follow this after misery.
Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.
Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case. He says therefore,
Ver. 18. Let not, therefore, anger overcome thee, to oppress any one.
[xliii]
[MORAL INTERPRETATION]
78. Every one, who is required to correct the vices of others, ought first of all to look carefully into himself; lest, while punishing others’ faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment, because it is not restrained by the measure of justice. For it is right, that when we correct others’ faults, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the impulse of its zeal with calm moderation [‘æquitate’]; lest we should sin ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault,
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should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects.
For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let not anger overcome thee to oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added,
And let not the multitude of places bow thee down.
[xliv]
79. We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the body is the place of the body, so is each intention of thought the place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality.
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80. But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be ever the same, they carefully confine themselves to the thought with which they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when saying, One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. [Ps. 27, 4] To this unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. [Phil. 3, 13, 14] For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu, Let not the multitude of places turn thee aside.
81. But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; in order that it may, in infirmity, behold itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined;
Ver. 19. Lay down thy greatness without tribulation, and all the mighty in strength.
[xlv]
82. For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at
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that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues. Whence it is also fitly subjoined;
Ver. 20. Prolong not the night, that people should go up for them. [xlvi]
83. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.
84. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. [Ps. 144, 2] For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while
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they presume to teach those, whom they ought not, it is added;
Ver. 21. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. [xlvii]
85. He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.
86. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.
87. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shewn themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men’s minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.
BOOK XXVII.
The last twelve verses of the thirty-sixth chapter are expounded, with the whole of the thirty-seventh, and their meanings ingeniously examined, for the sake of establishing a system of Christian doctrine, and ethics.
[i]
1. Whoever is endeavouring to gain knowledge from the mighty words of the arrogant, ought carefully to secure himself from imitating their pride of learning, lest, with the words of virtue, he
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should acquire the vices of their habits, and in attaining to skill in speaking, should wound himself through unskilfulness in living. For when we hear these persons speaking powerful words, and yet observe them proud of their powerful words, we enter, as it were, the garden of learning, and pluck roses from thorns. We need, therefore, careful discrimination, to cull that which is sweet scented, and to avoid that which pricks us: lest the incautious hand of the gatherer should be wounded with the thorn of their habits, if the flower of their words happens to be carelessly gathered. Eliu, therefore, being both learned and arrogant, produces at one while something to give a sweet scent, and at another, something to wound. We must then so gather what is fragrant from his teaching, as yet to carefully guard against the wounds of his pride. He introduced, indeed, many remarks above with a moral object, and yet in the words which follow he raised himself solely to the mysteries of prophecy. For he abandons the low ground of morality, and rises to the heights of prophecy.
2. Nor is it to be wondered at, that a haughty man could be filled with the prophetic spirit, when Saul also was in the number of the prophets. [1 Sam. 10, 11] But why do we say this of Saul, when we know that even a she ass learned rational words from the sight of an Angel? [Num. 22, 28; 2 Pet. 2, 16] But as the irrational animal uttered rational words, and yet went not so far as to take a rational nature in exchange; thus does an unworthy person often receive holy words by the spirit of prophecy, but yet does not attain to deserve the glory of sanctity; so as to rise above himself in his words, and listlessly to sink beneath himself in his life. Whence Eliu, though not now humble, beholds the humble advent of our Redeemer: and announces, in prophecy, Him, Whom he assails with his haughty manners, saying,
Ver. 22. Behold, God is lofty in His strength, and none is like Him among lawgivers.
[ii]
3. As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says, For though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] Of Whom it is rightly subjoined, None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Whom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. [Matt. 16, 13. 14. ] But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality with lawgivers, saying, Thou art Christ, the Son of the living God. [ib. 16] Whence the Bride rightly says of Him in the Song of Songs, By night on my bed I sought Him Whom my soul loveth, I sought Him, and I found Him not. [Cant. 3, 1] And a little after, The watchmen who guard the city found me. [ib. 3] Of Whom she says again, They wounded me, they took my cloak. [ib. 5, 7] And she asks them again, saying, Saw ye Him Whom my soul loveth? When I had passed by them but a little, I found Him Whom my soul loveth. [ib. 3, 4]
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4. For the Beloved is sought for by night on the bed; because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soul is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He says, For judgment have I come into this world, that they which see not, might see, and that they which see might be made blind. [John 9, 39] And again, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. [Matt. 11, 25] In which judgments the Jews are doubtless rejected, the Gentiles gathered. Which fact in truth we can certainly wonder at, but are not at all able to search into. Whence it is now also well subjoined by Eliu,
Ver. 23. Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity?
[iii]
5. As if he said; ‘How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. Whence it is also well subjoined.
Ver. 24. Remember that thou knowest not His work, of Whom men have sung. [iv]
6. In Holy Scripture sometimes Angels, and sometimes persons [‘homines’] of perfect life, are called ‘men. ’ [‘viri. ’] For that an Angel is sometimes called a man, the Prophet Daniel bears witness, saying, Behold, the man Gabriel. [Dan. 9, 21] And again, that persons of perfect life are called by the name of ‘men,’ Wisdom declares in the Proverbs, saying, Unto you, O men, I call. [Prov. 8, 4] Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet
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cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. [Ps. 18, 11] And again, Thy judgments are a great deep. [Ps. 36, 6] And again, The deep like a garment is His clothing. [Ps. 104, 6] Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things. [Eccles. 11, 5]
7. For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen.
