In
relation
to whose words it is further added;
And what profit should we have, if we pray unto Him?
And what profit should we have, if we pray unto Him?
St Gregory - Moralia - Job
And hence in the Lord’s prayer we pray; Thy will be done on earth, as it is in heaven, meaning this, that the will of our Creator, in the same way as it is accomplished in all the righteous, may also be fulfilled in all sinners as well.
Moreover of the righteous it is said, The heavens declare the glory of God [Ps.
19, 1].
And to man when he sinned the sentence is pronounced, Earth thou art, and unto earth thou shalt return.
And so of this ungodly man, when dragged to that awful judgment; ‘the heavens reveal his iniquity, and the earth rises up against him,’ that that man, who here never spared either the good or the bad, should in that tremendous inquest have the life of the righteous and of sinners alike accusing him.
And of the two indeed it is worse if a man injure the good rather than sinners; and hence it is said by the Prophet, For her blood is in the midst of her: she poured it upon the smoothest rock [super limpidissimam petram V.
]; she poured it not upon the ground to cover it with dust: [Ez.
24, 7] by ‘the ground’ and ‘the dust’ indeed denoting sinners, but by the ‘very smooth rock,’ the righteous man, who is not made rough by the hard grazes of sins;
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and so ‘the blood is poured upon the very smooth rock,’ when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, ‘the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by ‘the earth’ we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He ‘calls the heavens from above,’ when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but ‘the earth is called from above,’ when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So ‘the heaven reveals the wickedness’ of the hypocrite, and ‘the earth rises up against him,’ in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light. Hence it is fitly added;
Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God’s wrath.
[xxxii]
38. ‘The shoot of his house is disclosed,’ when every thing bad that sprung up in his consciousness is shewn to view. For now the ‘shoot of the hypocrite’s house’ remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man’s conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the ‘shoot of the hypocrite’s house is herein disclosed,’ because the evil design is laid bare in his heart. ‘And he shall be taken away in the day of God’s wrath,’ in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but ‘in the day of fury he shall be taken away,’ in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge. It goes on;
Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord.
[xxxiii]
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39. For if, while placed in this life, he had been minded to act rightly, he would have had for his ‘portion’ with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his ‘portion from the Lord’ he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord.
For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his ‘portion,’ found fire for his ‘portion’ without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6] But blessed Job, after the manner of the Holy and Universal Church, which bears with patience the darts of words at the hands of the froward, and, when she hears the sayings of the proud, never leaves the pathway of her humility, made answer with great humility of heart, saying,
C. xxi. Ver. 2. Hear I pray you my speech, and practise penitence.
[xxxiv]
40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added;
Suffer me that I may speak; and after my words, if it shall seem so, laugh.
[xxxv]
41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let
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blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for ‘hearing’ is of one who acts of free will, but ‘bearing’ of one who acts against his own inclination. And so if his friends desire to be taught, let them ‘hear,’ but if they are ready to mock, let them ‘suffer’ the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight. It goes on;
Ver. 4. As for me, is my dispute against man, that I should not be justly sad? [xxxvi]
42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. Hence too it is added;
Ver. 5. Mark me, and be astonished.
[xxxvii]
43. i. e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words;
And lay your finger upon your mouth.
As if he had said in plain speech; ‘Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts. ’ Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i. e. by the ‘hands’ denoting practice, and by the ‘fingers,’ discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i. e. ‘join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said. ’ It goes on;
Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh.
[xxxviii]
44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; ‘If I remember that
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I have had any thing of the hypocrite in me, directly I tremble in tears of penitence. ’ And ‘if he remembered, his flesh was shaken with trembling’ he declares, i. e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words, saying,
Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches? [xxxix]
45. For except the patience of God bore with them, they would never live long in their sins. For they are ‘lifted up by riches,’ when they first begin to be powerful, but they are ‘strengthened,’ when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ‘lifted up’ by honours, ‘strengthened’ by substance. But there are very many, who while they are both ‘lifted up’ by honours and ‘strengthened’ by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? It proceeds;
Ver. 8. Their seed is established in their sight with them. [xl]
46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on;
And a crowd of kinfolk and grandchildren before their eyes.
Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful? It goes on;
Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them.
[xli]
47. Their ‘houses are secure and at peace,’ in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the ‘rod’ of discipline from Above ‘does not smite them,’ and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. It goes on;
Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf:
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It is the usage of common talk to call ‘ox [bos]’ masculine, and ‘cow’ feminine, but literary phraseology designates ‘ox’ of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that ‘their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring. ’ But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household [familiae] made to succeed immediately. For it is said,
Ver. 11. Their little ones go forth like flocks, and their children revel in sports.
[xlii]
48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying;
Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.
As if he said in plain speech; ‘Whilst the masters swell with honours and substance, the dependants rejoice in festive sports. ’ But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. It goes on;
Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts. [xliii]
49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that ‘in a point of time they go down to the lower parts,’ saving that all length of time of the present life is then known to be but a ‘point,’ when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was but a ‘point’ of time. For as we have before said, we set down the style in a point, and lift it up; and so he as it were touched life by a point who received and lost it. By a ‘point’ it is possible that this also may be understood, that it often happens that they that were long borne with in wickedness, are seized by sudden death, that it should not even be granted them to bewail before death the things they have done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words of their temporal life, in that whatever was capable of passing away was sudden. But the friends of blessed Job, who believed him to be unrighteous on this account that they saw him afflicted with scourges, rightly have the truth shewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is no witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a scourge to be dragged to infinite woes. Of whom it is yet further added;
Ver. 14. Who say unto God, Depart from us.
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[xliv]
50. To say this in words even foolish men have not the boldness, yet all wicked persons say to God, not by their words but by their ways, Depart from us. For they that do those things which Almighty God forbids, what else are they doing but shutting up their soul against the Almighty.
For just as to think of His precepts, is to introduce Him into one’s self, so to resist His commandments is to keep Him away from the dwelling-place of the heart. And so they say, Depart from us, who refuse to yield Him an approach to them; and assail Him with wicked deeds, even if they seem to praise Him in words. Moreover they say;
For we desire not the knowledge of Thy ways.
[xlv]
51. And that by this alone, that they are too indifferent to acquire the knowledge of Him. For there be some who from this that ‘Truth’ saith; And that servant, which knoweth not his Lord’s will, and doth things worthy of stripes, shall be beaten with few. But he that knoweth his Lord’s will, and did not according to it, shall be beaten with many [Luke 12, 47. 48. ]; choose not to know what they should do, and reckon as if they will be beaten less, if they are ignorant of what they ought to have put in practice. Yet it is one thing not to have known, and another thing not to have chosen to know. For he knoweth not, who is willing to make the acquisition, but is not able. But he who, that he may not know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now ‘the way’ of God is peace, ‘the way’ of God is humility, ‘the way’ of God is patience. But whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they are swollen with honours, whilst, even if they have not, they covet, they slight ‘the ways’ of God in the thoughts of their hearts. For because God’s way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that He might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do. Whose words are further continued, where it is said;
Ver. 15. Who is the Almighty, that we should serve Him? [xlvi]
52. For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? [Ps. 14, 1] For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow
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wearied. For, as has been said, they do not believe Him to be, Whom they do not behold with bodily sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this
ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves.
In relation to whose words it is further added;
And what profit should we have, if we pray unto Him?
[xlvii]
53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow, He is Himself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. [Matt. 6, 33] For in that He saith not, ‘shall be given,’ but shall be added unto you he plainly shews that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is ‘given’ and the other ‘added’ over and above in superabundance. And yet it very often happens, that when men pray for temporal good things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion [speciem] of its Maker, burning with divine longings, it is united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get. It goes on;
Ver. 16. But because their good things are not in their hand, may their counsel be far from me.
[xlviii]
54. He ‘holds his good things in his hand,’ who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than
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them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, ‘their good things were in their hand,’ because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are holden with minds in bondage by the things they possess. Therefore because ‘their good things are not in their hand,’ it is rightly added, let their counsel be far from me. For what is ‘the counsel of the wicked,’ saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory sorrows for eternal woes? Let the holy man, then, regarding these aims of the wicked, turn from them and say, Let their counsel be far from me. Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising. Whence it is added;
Ver. 17. How often shall their candle be put out? and how oft shall a flood come over them, and shall He divide sorrows in His fury?
[xlix]
55. It often happens that the wicked man reckons the life of his children as a ‘candle,’ but when the son, that is loved overmuch, is taken away, what seemed the ‘light’ of the wicked is ‘put out. ’ Often the wicked man reckons the credit of present honour his ‘candle,’ but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the ‘candle of the wicked is put out,’ at once there ‘cometh a flood upon them, and God divideth sorrows in His fury. ’ ‘A flood cometh’ upon the wicked when they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He that reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, ‘divideth sorrows in His fury’ upon the head of the ungodly. For neither does present punishment, which does not turn the mind of the wicked man from his bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon the wicked He shall rain snares, fire, and brimstone, and blasts of storms; this shall be a portion of their cup. [Ps. 11, 6] In mentioning ‘snares, fire, and brimstone, and blasts of storms,’ he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but ‘a portion of his cup,’ seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance. Concerning whose end it is yet further added;
Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth.
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[l]
56. When the wicked man is seen in power, when he is utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. But when the sentence of the strict Judge cometh, ‘all the wicked shall be as chaff before the wind,’ because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the storm scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our God, and shall not keep silence. A fire shall devour before Him, and there shall be a mighty tempest round about Him. [Ps. 50, 3] For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but ‘chaff’ and ‘ashes,’ because those persons the storm seizes and transports to eternal punishment. It goes on;
Ver. 19. God shall lay up for his children the grief of their father. And when He repayeth, then he shall know it.
[li]
57. We know that it is written; Visiting the iniquity of the fathers upon the children, and upon the children’s children unto the third and fourth generation. [Ex. 34, 7] And again it is written, What mean ye that ye make this a proverb among you concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge? As I live, saith the Lord, ye shall not have this for a proverb any more in Israel. Behold all souls are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die. [Ezek. 18, 2-4] Thus in these two sentences whereas there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the way of discernment. Since original sin we derive from our parents, and, except by the grace of Baptism we be loosed from it, we bear with us the sins of our very parents, seeing that surely we are still one with them. And so ‘He visiteth the iniquity of the fathers upon the children,’ when on account of the guilt of the parent, the soul of the offspring is polluted by original sin. And again He does not ‘visit the sins of the fathers upon the children,’ in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, but those which we have ourselves been guilty of. Which however may be understood in another way as well, in that whosoever imitates the wicked ways of a bad father, is bound in his sins also. But whosoever does not follow the wickedness of his parent, is never burthened by his offence. And hence it comes to pass that the bad son of a bad father not only pays for his own sins, which he has added; but the sins of his father as well; seeing that to the evil practices of his father, which he is not ignorant that the Lord is angry with, he is not afraid to add yet further his own wickedness too. And it is meet that he who being liable to a strict Judge does not fear to follow the ways of a wicked parent, should be compelled in this present life to pay for even his parent’s misdeeds. And hence it is there said, The soul of the father is Mine, and the soul of the son is Mine: the soul that sinneth, it shall die, because in the flesh by the sin of the father the sons too are sometimes ruined. But now that original sin has been done away, they are not bound in the soul by the parent’s
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wickedness. For how is it that little children are very often seized by devils, saving that the flesh of the son is mulcted in punishment of the father? For the bad father is stricken in his own person, and is too stubborn to feel the force of the blow. Very often he is stricken in his children, so as to be more sharply stung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are stricken by the parent’s sin, what else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated? And hence it is rightly said, Even unto the third and fourth generation. For whereas it is possible that ‘even to the third and fourth generation,’ children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate.
58. And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when He repayeth, then he shall know it. For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding to the hearing. For he then ‘understands’ what he has heard, when he now grieves that he is ‘vexed’ for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye is shut hath said: He hath said which heard the words of God, which saw the vision of the Almighty, which shall fail, and so his eyes shall be opened. [Num. 24, 3. 4. ] For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the knowledge of which man, at that time useless from henceforth, the words are next introduced; Ver. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.
[lii]
59. This man, if whilst placed in this life he had been willing to open his eyes to his sin, would not hereafter ‘drink of the wrath of the Almighty. ’ But he that here turns away his eyes from the sight of his guilt, cannot there avoid the sentence of condemnation. But often those that do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is bad. But there are some that have become so hardened in wickedness that they do not fear to be stricken even in the very things that they love, if only they can accomplish what they have iniquitously planned. Hence it is here added concerning the obduracy of the wicked man,
Ver. 21. For what doth it concern him about his house after him? or if the number of his months be halved?
[liii]
60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of ‘his house,’ i. e. of his relations, whom he has left; since ‘Truth’ tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. [Luke 16, 28] For every sinner will turn wise in punishment, who continued foolish in sin, because being now
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wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator’s being offended, he is smitten in his house, children, life. But prompted by his pride, he directly hardens himself, and whatever infliction he may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concern him about his house after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but what does it concern him of the number of his months be cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stiffness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness? But lest anyone presume to sift beyond what he ought the hidden judgments of God, it is rightly added;
Ver. 22. Shall any teach God knowledge? seeing that He judgeth those that are high.
[liv]
61. When in the things, which are done concerning us, we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God’s judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness, He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly, Who judged justly even a nature more refined than ours. So let him say; Shall any teach God knowledge? seeing that He judgeth those that are high. For He that doeth wonderful things above our level, it is surely plain that touching ourselves He ordereth all things with knowledge. This then being set first, he adds, where it is the mind of man is wearied in making research. For it is added;
Ver. 23-25. One dieth in his full strength, being rich and prosperous. His inwards are full of fatness, and his bowels are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth.
[lv]
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62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike. Hence it is added;
Ver. 26. And yet they shall lie down alike in the dust, and the worms shall cover them.
What wonder then if those persons for a moment run a course unlike in the prosperity and adversity of this world, who through the corruption of the flesh return alike to the earth? So that life alone is to be thought on, wherein together with the resurrection of the flesh there is the arrival at an unlike end of recompensing. For what is ‘strength and ease’ to the wicked, what ‘marrow and riches,’ seeing that all is left here in a moment, and There that retribution, which may never be left, is found? For as the mirth of this wicked one passes on to woe, so the woe of the innocent soul in affliction passes on to joy. So neither ought riches to lift up the soul, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receives to the mind no hurts in thoughts; but to them that despise him under the infliction of the rod, he adds rebuking them, saying,
Ver. 27, 28. Behold I know your thoughts, and the devices that ye wrongfully imagine against me. For ye say, Where is the house of the prince? and where are the dwellings of the wicked?
[lvi]
63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as amidst the losses which he had met with, he was standing with undiminished uprightness. For how had his losses of substance without hurt him, who had not lost That Being, Whom he loved within?
[ALLEGORICAL INTERPRETATION]
64. But this that is said, They shall lie down alike in the dust, and the worms shall cover them, if anyone wish to take in the way of allegory, we may shortly accomplish [see cap. xvi. of this Book. ] it, if what has been already said concerning this bad rich man, we repeat again. Thus it is said, His inwards are full of fatness, and his bones are moistened with marrow. [v. 30. ] For as ‘fat’ arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from fatness. [Ps. 73, 7] It follows, And his bones are moistened with marrow. The lovers of this life have ‘bones’ as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have ‘bones’ indeed, but ‘marrow’ in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the ‘bones’ of the rich man are bad and stubborn practices, but the ‘marrow in the bones’ are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures.
65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance
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or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, And another dieth in the bitterness of his soul, and without any wealth. Observe from the same cause whence the rich man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to ‘lie down in the dust’ is to close the eyes of the mind in earthly desires; hence it is said to every individual living in sin, and lying asleep in his wickedness, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Ep. 5, 14] But the ‘worms’ that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly. For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both.
[LITERAL INTERPRETATION]
66. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no worms of the heart covering him;’ and because he had not sunk his mind in earthly care, he did not ‘lie asleep in the dust. ’ It goes on; Behold I know your thoughts, and your wrongful sentences against me. [1 Cor. 2, 11] As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? on what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; [Matt. 7, 20] it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise.
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and so ‘the blood is poured upon the very smooth rock,’ when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, ‘the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by ‘the earth’ we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He ‘calls the heavens from above,’ when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but ‘the earth is called from above,’ when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So ‘the heaven reveals the wickedness’ of the hypocrite, and ‘the earth rises up against him,’ in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light. Hence it is fitly added;
Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God’s wrath.
[xxxii]
38. ‘The shoot of his house is disclosed,’ when every thing bad that sprung up in his consciousness is shewn to view. For now the ‘shoot of the hypocrite’s house’ remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man’s conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the ‘shoot of the hypocrite’s house is herein disclosed,’ because the evil design is laid bare in his heart. ‘And he shall be taken away in the day of God’s wrath,’ in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but ‘in the day of fury he shall be taken away,’ in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge. It goes on;
Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord.
[xxxiii]
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39. For if, while placed in this life, he had been minded to act rightly, he would have had for his ‘portion’ with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his ‘portion from the Lord’ he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord.
For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his ‘portion,’ found fire for his ‘portion’ without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6] But blessed Job, after the manner of the Holy and Universal Church, which bears with patience the darts of words at the hands of the froward, and, when she hears the sayings of the proud, never leaves the pathway of her humility, made answer with great humility of heart, saying,
C. xxi. Ver. 2. Hear I pray you my speech, and practise penitence.
[xxxiv]
40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added;
Suffer me that I may speak; and after my words, if it shall seem so, laugh.
[xxxv]
41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let
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blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for ‘hearing’ is of one who acts of free will, but ‘bearing’ of one who acts against his own inclination. And so if his friends desire to be taught, let them ‘hear,’ but if they are ready to mock, let them ‘suffer’ the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight. It goes on;
Ver. 4. As for me, is my dispute against man, that I should not be justly sad? [xxxvi]
42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. Hence too it is added;
Ver. 5. Mark me, and be astonished.
[xxxvii]
43. i. e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words;
And lay your finger upon your mouth.
As if he had said in plain speech; ‘Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts. ’ Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i. e. by the ‘hands’ denoting practice, and by the ‘fingers,’ discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i. e. ‘join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said. ’ It goes on;
Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh.
[xxxviii]
44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; ‘If I remember that
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I have had any thing of the hypocrite in me, directly I tremble in tears of penitence. ’ And ‘if he remembered, his flesh was shaken with trembling’ he declares, i. e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words, saying,
Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches? [xxxix]
45. For except the patience of God bore with them, they would never live long in their sins. For they are ‘lifted up by riches,’ when they first begin to be powerful, but they are ‘strengthened,’ when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ‘lifted up’ by honours, ‘strengthened’ by substance. But there are very many, who while they are both ‘lifted up’ by honours and ‘strengthened’ by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? It proceeds;
Ver. 8. Their seed is established in their sight with them. [xl]
46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on;
And a crowd of kinfolk and grandchildren before their eyes.
Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful? It goes on;
Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them.
[xli]
47. Their ‘houses are secure and at peace,’ in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the ‘rod’ of discipline from Above ‘does not smite them,’ and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. It goes on;
Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf:
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It is the usage of common talk to call ‘ox [bos]’ masculine, and ‘cow’ feminine, but literary phraseology designates ‘ox’ of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that ‘their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring. ’ But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household [familiae] made to succeed immediately. For it is said,
Ver. 11. Their little ones go forth like flocks, and their children revel in sports.
[xlii]
48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying;
Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.
As if he said in plain speech; ‘Whilst the masters swell with honours and substance, the dependants rejoice in festive sports. ’ But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. It goes on;
Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts. [xliii]
49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that ‘in a point of time they go down to the lower parts,’ saving that all length of time of the present life is then known to be but a ‘point,’ when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was but a ‘point’ of time. For as we have before said, we set down the style in a point, and lift it up; and so he as it were touched life by a point who received and lost it. By a ‘point’ it is possible that this also may be understood, that it often happens that they that were long borne with in wickedness, are seized by sudden death, that it should not even be granted them to bewail before death the things they have done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words of their temporal life, in that whatever was capable of passing away was sudden. But the friends of blessed Job, who believed him to be unrighteous on this account that they saw him afflicted with scourges, rightly have the truth shewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is no witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a scourge to be dragged to infinite woes. Of whom it is yet further added;
Ver. 14. Who say unto God, Depart from us.
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[xliv]
50. To say this in words even foolish men have not the boldness, yet all wicked persons say to God, not by their words but by their ways, Depart from us. For they that do those things which Almighty God forbids, what else are they doing but shutting up their soul against the Almighty.
For just as to think of His precepts, is to introduce Him into one’s self, so to resist His commandments is to keep Him away from the dwelling-place of the heart. And so they say, Depart from us, who refuse to yield Him an approach to them; and assail Him with wicked deeds, even if they seem to praise Him in words. Moreover they say;
For we desire not the knowledge of Thy ways.
[xlv]
51. And that by this alone, that they are too indifferent to acquire the knowledge of Him. For there be some who from this that ‘Truth’ saith; And that servant, which knoweth not his Lord’s will, and doth things worthy of stripes, shall be beaten with few. But he that knoweth his Lord’s will, and did not according to it, shall be beaten with many [Luke 12, 47. 48. ]; choose not to know what they should do, and reckon as if they will be beaten less, if they are ignorant of what they ought to have put in practice. Yet it is one thing not to have known, and another thing not to have chosen to know. For he knoweth not, who is willing to make the acquisition, but is not able. But he who, that he may not know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now ‘the way’ of God is peace, ‘the way’ of God is humility, ‘the way’ of God is patience. But whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they are swollen with honours, whilst, even if they have not, they covet, they slight ‘the ways’ of God in the thoughts of their hearts. For because God’s way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that He might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do. Whose words are further continued, where it is said;
Ver. 15. Who is the Almighty, that we should serve Him? [xlvi]
52. For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? [Ps. 14, 1] For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow
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wearied. For, as has been said, they do not believe Him to be, Whom they do not behold with bodily sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this
ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves.
In relation to whose words it is further added;
And what profit should we have, if we pray unto Him?
[xlvii]
53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow, He is Himself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. [Matt. 6, 33] For in that He saith not, ‘shall be given,’ but shall be added unto you he plainly shews that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is ‘given’ and the other ‘added’ over and above in superabundance. And yet it very often happens, that when men pray for temporal good things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion [speciem] of its Maker, burning with divine longings, it is united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get. It goes on;
Ver. 16. But because their good things are not in their hand, may their counsel be far from me.
[xlviii]
54. He ‘holds his good things in his hand,’ who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than
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them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, ‘their good things were in their hand,’ because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are holden with minds in bondage by the things they possess. Therefore because ‘their good things are not in their hand,’ it is rightly added, let their counsel be far from me. For what is ‘the counsel of the wicked,’ saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory sorrows for eternal woes? Let the holy man, then, regarding these aims of the wicked, turn from them and say, Let their counsel be far from me. Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising. Whence it is added;
Ver. 17. How often shall their candle be put out? and how oft shall a flood come over them, and shall He divide sorrows in His fury?
[xlix]
55. It often happens that the wicked man reckons the life of his children as a ‘candle,’ but when the son, that is loved overmuch, is taken away, what seemed the ‘light’ of the wicked is ‘put out. ’ Often the wicked man reckons the credit of present honour his ‘candle,’ but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the ‘candle of the wicked is put out,’ at once there ‘cometh a flood upon them, and God divideth sorrows in His fury. ’ ‘A flood cometh’ upon the wicked when they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He that reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, ‘divideth sorrows in His fury’ upon the head of the ungodly. For neither does present punishment, which does not turn the mind of the wicked man from his bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon the wicked He shall rain snares, fire, and brimstone, and blasts of storms; this shall be a portion of their cup. [Ps. 11, 6] In mentioning ‘snares, fire, and brimstone, and blasts of storms,’ he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but ‘a portion of his cup,’ seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance. Concerning whose end it is yet further added;
Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth.
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[l]
56. When the wicked man is seen in power, when he is utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. But when the sentence of the strict Judge cometh, ‘all the wicked shall be as chaff before the wind,’ because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the storm scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our God, and shall not keep silence. A fire shall devour before Him, and there shall be a mighty tempest round about Him. [Ps. 50, 3] For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but ‘chaff’ and ‘ashes,’ because those persons the storm seizes and transports to eternal punishment. It goes on;
Ver. 19. God shall lay up for his children the grief of their father. And when He repayeth, then he shall know it.
[li]
57. We know that it is written; Visiting the iniquity of the fathers upon the children, and upon the children’s children unto the third and fourth generation. [Ex. 34, 7] And again it is written, What mean ye that ye make this a proverb among you concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge? As I live, saith the Lord, ye shall not have this for a proverb any more in Israel. Behold all souls are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die. [Ezek. 18, 2-4] Thus in these two sentences whereas there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the way of discernment. Since original sin we derive from our parents, and, except by the grace of Baptism we be loosed from it, we bear with us the sins of our very parents, seeing that surely we are still one with them. And so ‘He visiteth the iniquity of the fathers upon the children,’ when on account of the guilt of the parent, the soul of the offspring is polluted by original sin. And again He does not ‘visit the sins of the fathers upon the children,’ in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, but those which we have ourselves been guilty of. Which however may be understood in another way as well, in that whosoever imitates the wicked ways of a bad father, is bound in his sins also. But whosoever does not follow the wickedness of his parent, is never burthened by his offence. And hence it comes to pass that the bad son of a bad father not only pays for his own sins, which he has added; but the sins of his father as well; seeing that to the evil practices of his father, which he is not ignorant that the Lord is angry with, he is not afraid to add yet further his own wickedness too. And it is meet that he who being liable to a strict Judge does not fear to follow the ways of a wicked parent, should be compelled in this present life to pay for even his parent’s misdeeds. And hence it is there said, The soul of the father is Mine, and the soul of the son is Mine: the soul that sinneth, it shall die, because in the flesh by the sin of the father the sons too are sometimes ruined. But now that original sin has been done away, they are not bound in the soul by the parent’s
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wickedness. For how is it that little children are very often seized by devils, saving that the flesh of the son is mulcted in punishment of the father? For the bad father is stricken in his own person, and is too stubborn to feel the force of the blow. Very often he is stricken in his children, so as to be more sharply stung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are stricken by the parent’s sin, what else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated? And hence it is rightly said, Even unto the third and fourth generation. For whereas it is possible that ‘even to the third and fourth generation,’ children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate.
58. And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when He repayeth, then he shall know it. For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding to the hearing. For he then ‘understands’ what he has heard, when he now grieves that he is ‘vexed’ for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye is shut hath said: He hath said which heard the words of God, which saw the vision of the Almighty, which shall fail, and so his eyes shall be opened. [Num. 24, 3. 4. ] For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the knowledge of which man, at that time useless from henceforth, the words are next introduced; Ver. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.
[lii]
59. This man, if whilst placed in this life he had been willing to open his eyes to his sin, would not hereafter ‘drink of the wrath of the Almighty. ’ But he that here turns away his eyes from the sight of his guilt, cannot there avoid the sentence of condemnation. But often those that do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is bad. But there are some that have become so hardened in wickedness that they do not fear to be stricken even in the very things that they love, if only they can accomplish what they have iniquitously planned. Hence it is here added concerning the obduracy of the wicked man,
Ver. 21. For what doth it concern him about his house after him? or if the number of his months be halved?
[liii]
60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of ‘his house,’ i. e. of his relations, whom he has left; since ‘Truth’ tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. [Luke 16, 28] For every sinner will turn wise in punishment, who continued foolish in sin, because being now
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wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator’s being offended, he is smitten in his house, children, life. But prompted by his pride, he directly hardens himself, and whatever infliction he may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concern him about his house after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but what does it concern him of the number of his months be cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stiffness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness? But lest anyone presume to sift beyond what he ought the hidden judgments of God, it is rightly added;
Ver. 22. Shall any teach God knowledge? seeing that He judgeth those that are high.
[liv]
61. When in the things, which are done concerning us, we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God’s judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness, He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly, Who judged justly even a nature more refined than ours. So let him say; Shall any teach God knowledge? seeing that He judgeth those that are high. For He that doeth wonderful things above our level, it is surely plain that touching ourselves He ordereth all things with knowledge. This then being set first, he adds, where it is the mind of man is wearied in making research. For it is added;
Ver. 23-25. One dieth in his full strength, being rich and prosperous. His inwards are full of fatness, and his bowels are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth.
[lv]
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62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike. Hence it is added;
Ver. 26. And yet they shall lie down alike in the dust, and the worms shall cover them.
What wonder then if those persons for a moment run a course unlike in the prosperity and adversity of this world, who through the corruption of the flesh return alike to the earth? So that life alone is to be thought on, wherein together with the resurrection of the flesh there is the arrival at an unlike end of recompensing. For what is ‘strength and ease’ to the wicked, what ‘marrow and riches,’ seeing that all is left here in a moment, and There that retribution, which may never be left, is found? For as the mirth of this wicked one passes on to woe, so the woe of the innocent soul in affliction passes on to joy. So neither ought riches to lift up the soul, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receives to the mind no hurts in thoughts; but to them that despise him under the infliction of the rod, he adds rebuking them, saying,
Ver. 27, 28. Behold I know your thoughts, and the devices that ye wrongfully imagine against me. For ye say, Where is the house of the prince? and where are the dwellings of the wicked?
[lvi]
63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as amidst the losses which he had met with, he was standing with undiminished uprightness. For how had his losses of substance without hurt him, who had not lost That Being, Whom he loved within?
[ALLEGORICAL INTERPRETATION]
64. But this that is said, They shall lie down alike in the dust, and the worms shall cover them, if anyone wish to take in the way of allegory, we may shortly accomplish [see cap. xvi. of this Book. ] it, if what has been already said concerning this bad rich man, we repeat again. Thus it is said, His inwards are full of fatness, and his bones are moistened with marrow. [v. 30. ] For as ‘fat’ arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from fatness. [Ps. 73, 7] It follows, And his bones are moistened with marrow. The lovers of this life have ‘bones’ as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have ‘bones’ indeed, but ‘marrow’ in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the ‘bones’ of the rich man are bad and stubborn practices, but the ‘marrow in the bones’ are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures.
65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance
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or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, And another dieth in the bitterness of his soul, and without any wealth. Observe from the same cause whence the rich man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to ‘lie down in the dust’ is to close the eyes of the mind in earthly desires; hence it is said to every individual living in sin, and lying asleep in his wickedness, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Ep. 5, 14] But the ‘worms’ that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly. For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both.
[LITERAL INTERPRETATION]
66. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no worms of the heart covering him;’ and because he had not sunk his mind in earthly care, he did not ‘lie asleep in the dust. ’ It goes on; Behold I know your thoughts, and your wrongful sentences against me. [1 Cor. 2, 11] As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? on what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; [Matt. 7, 20] it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise.
