No More Learning

What is this, that Satan is said to go forth from the presence of the Lord? For how is it possible to go forth from Him, Who is every where present? Whence it is that He says, Do not I fill heaven and earth? [Jer. 23, 24] Hence it is written concerning His Spirit, For the Spirit of the Lord filleth the world. [Wisd. 1, 7] Hence it is that His Wisdom saith, I alone compassed the circuit of heaven. [Ecclus. 24, 5] Hence it is that the Lord says again, The heaven is My throne, and the earth is My footstool. [Isa. 66, 1] And again it is written of Him, He meteth out heaven with the span, and comprehended the dust of the earth in a measure, [Is. 40, 12. Vulg. ] for He abides both within and without the seat, whereon He rules. By His ‘meting out heaven with a span, and comprehending the earth in a measure,’ He is shewn to be Himself on every side beyond the circuit of all things which He has created. For that which is enclosed within is from without held in by that which encloseth it. "By the throne, therefore, whereon He is seated, it is meant that He is within and above; by the ‘measure,’ wherewith , ‘He comprehends,’ He is represented to be beyond and beneath; for whereas the same Being abides within all things, without all things, above all things, beneath all things, He is both above by virtue of His Dominion, and beneath by virtue of His Upholding; without, by His Immensity, and within, by His Subtlety; ruling from on high, holding together from below; encompassing without, penetrating within; not abiding by one part above, by another beneath, or by one part without, and by another part within, but One and the Same, and wholly every where, upholding in ruling, ruling in upholding; penetrating in encompassing, encompassing in penetrating; whence He ruleth from above, thence upholding from beneath, and whence He enfoldeth from without, thence filling up within; ruling on high without disquietude, upholding below without effort; within, penetrating without attenuation, without, encompassing without expansion. So that He is both lower and higher, without place; He is wider without breadth; He is more subtle without rarity.
21. Whither then is there any ‘going forth’ from Him, Who being through the bulk of a body no where present, is through a Substance unlimited no where absent? Still, so long as Satan, kept down by the power of His Majesty, was unable to execute the longing of his wickedness, he, as it were, stood in the presence of the Lord, but he ‘went forth’ from the presence of the Lord, because, being freed from above from the pressure of an inward withholding, he went to the execution of his desire. He went forth from the presence of the Lord, forasmuch as his evil will, long bound by the fetters of a severe control, did at length proceed to fulfilment. For, as has been said, whilst that which he desired he had no power to fulfil, in a manner, he ;stood in the presence of the Lord,’
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because the Supreme Providence restrained him from the execution of his wickedness, but ‘he went forth from His presence,’ because in receiving the power to tempt, he arrived at the goal, at which his wickedness aimed, It goes on:
Ver. 13, 14, 15, And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
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22. We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe. But we should observe the craft with which the losses that were inflicted by him are themselves related; for it is not said, ‘the oxen have been carried off by the Sabeans,’ but ‘the oxen, which have been carried away, were ploughing,’ with the view doubtless that by mention of the profit of their labour, his cause for sorrow should be increased; for the same reason also [LXX. ai yhlei-ai onoi] among the Greeks it is not only asses, but asses with young, that are reported to have been taken away, that while such insignificant animals might less hurt the mind of the hearer from their value, they might from their productiveness inflict the sorer wound; and as misfortunes afflict the mind the more in proportion as, being many in number, they are also suddenly announced, the measure of his woes was enlarged even through the junctures at which the tidings arrived. For it follows,
Ver. 16, While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.
23. Lest the loss of his property might not stir up sufficient grief at the hearing, he urges his feelings to exceed by the very words of the messengers. For it is to be remarked how craftily it is said, the fire of God, as though it were said, thou art suffering the visitation of Him, Whom thou desiredst to appease by so many sacrifices: thou art undergoing the wrath of Him, in Whose service thou didst daily weary thyself! For in signifying that God, Whom he had served, had brought upon him his misfortunes, he mentions a sore point on which he may break forth; to the end that he might recall to mind his past services, and reckoning that he had served in vain, might be lifted up against the injustice of the Author. For the godly mind, when it finds itself to meet with crosses from the hands of man, finds repose in the consolations of Divine favour; and when it sees the storms of trial gather strength without, then seeking the covert of trust in the Lord, it takes refuge within the haven of the conscience. But that the cunning adversary might at one and the same moment crush the bold heart of the holy man, both by strokes from man and by despair in God, he both brought tidings at first that the Sabeans had made an irruption, and announced immediately afterwards that the fire of God had fallen from heaven, that he might as it were shut up every avenue of consolation, whereas he shews even Him to be against him, Who might have solaced his spirit amidst his adversities; so that considering himself in his trials to be on every side forsaken, and on
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every side in a strait, he might burst into reviling with so much the more hardihood as he did it in the greater desperation. It goes on;
Ver. 17. While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
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24. Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he shews that wrath is repeated in the heavens. For it follows;
Ver. 18, 19. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
25. He who is not laid low by one wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire from heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his servants, and the fury of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the comers of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir up the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elements into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into storms, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that they should be many in number; he obtained that they should come suddenly. Now the first time that he brought bad tidings he inflicted a wound upon his yet peaceful breast, as upon sound members; but when he went on smiting the stricken soul, he dealt wound upon wound, that he might urge him to words of impatience.
26. But we should observe with what craftiness the ancient foe busied himself to break down the patience of the holy man, not so much by the loss of his substance as by the very order of the announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the losses of his property of slight importance, if he heard of them when now childless, and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, considering that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the
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more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space.
27. Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declared above that feasts can scarcely be gone through without transgression. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict of temptations it is placed, which throws off restraint in a sense of security. In the eldest brother's day then he overwhelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the carelessness of the elder ones. But as we have marked with what piercing darts the tidings struck him, let us hear how our man of valour stands fast amid the blows, It proceeds;
Ver. 20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped.
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28. There are some who account it a high degree of philosophical fortitude, if, when corrected by severe discipline, they are insensible to the strokes, and to the pains of those stripes. And there are some who feel to such excess the infliction of the blows, that under the influence of immediate grief, they even fall into excesses of the tongue. But whoever strives to maintain true philosophy, must go between either extreme, for the weightiness of true virtue consists not in dulness of heart, as also those limbs are very unhealthy from numbness which cannot feel any pain even when cut. Again, he deserts his guard over virtue, who feels the pain of chastisement beyond what is necessary; for while the heart is affected with excessive sorrow, it is stirred up to the extent of impatient reviling, and he who ought to have amended his misdeeds by means of the stripes, does his part that his wickedness should be increased by the correction. Agreeably to which, against the insensibility in the chastised, the words of the Prophet are, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction. [Jer. 5, 3] Against the faintheartedness of the chastened the Psalmist hath it, They will never stand fast in adversity; [Ps. 140, 10. Vulg. ] for they would ‘stand fast in adversity,’ if they bore calamities with patience, but so soon as they sink in spirit, when pressed with blows, they as it were lose the firmness of their footing, amidst the miseries inflicted on them.
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29. Thus because blessed Job observed the rule of the true philosophy, he kept himself from either extreme with the evenness of a marvellous skill, that he might not by being insensible to the pain contemn the strokes, nor again, by feeling the pain immoderately, be hurried madly against the visitation of the Striker. For when all his substance was lost, all his children gone, he rose up, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped. In that he rent his mantle, in that he shaved his head and fell down upon the ground, he shews, we see, that he has felt the pain of the scourge; but in that it is added that he worshipped, it is plainly shewn that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i. e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. There are some that use to love God in prosperity, but in adversity to abate their love of Him from whom the stroke comes. But blessed Job, by that sign which he outwardly shewed in his distress, proved that he acknowledged the correction of his Father, but herein, that he continued humbly worshipping, he shewed that even under pain he did not give over the love of that Father. Therefore that he might not shew pride by his insensibility, he fell down at the stroke, but that he might not estrange himself from the Striker, he so fell down as to worship. But it was the practice of ancient times for everyone, who kept up the appearance of his person by encouraging the growth of his hair, to cut it off in seasons of mourning; and, on the other hand that he who in peaceful times kept his hair cut, should in evidencing his distress cherish its growth. Thus blessed Job is shewn to have preserved his hair in the season of rest, when he is related to have shaven his head for the purpose of mourning, that whereas the hand of the Most High was fallen upon him in all the circumstances of his condition, the altered mien of penance might even by his own act overcloud him. But such an one, spoiled of his substance, bereft of his children, that rent his mantle, that shaved his head, that fell down upon the ground, let us hear what he says!
Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither. [xvii]
30. Oh! upon how elevated a seat of the counsels of the heart does he sit enthroned, who now lies prostrate on the earth with his clothes rent! For because by the judgment of the Lord he had lost all that he had, for the preserving his patience he brought to mind that time, when he had not as yet those things which he had lost, that, whilst he considers that at one time he had them not, he may moderate his concern for having lost them; for it is a high consolation in the loss of what we have, to recall to mind those times, when it was not our fortune to possess the things which we have lost. But as the earth has produced all of us, we not unjustly call her our mother. As it is written, An heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. [Ecclus. 40, 1]
Blessed Job then, that he might mourn with patience for what he had lost here, marks attentively in what condition he had come hither. But for the furtherance of preserving patience, with still more discretion he considers, how he will go hence, and exclaims, Naked came lout of my mother's womb, and naked shall I return thither. As though he said, ‘Naked did the earth bear me, when I came upon this scene, naked it will receive me back, when I depart hence. I then who have lost
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what I had indeed given me, but what must yet have been abandoned, what have I parted with that was my own? ’ But because comfort is not only to be derived from the consideration of our creation [conditionis ‘conditoris. ’], but also from the justice of the Creator, he rightly adds,
The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done. [so V. and lxx. ]
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31. The holy man, under trial from the adversary, had lost every thing, yet knowing that Satan had no power against him to tempt him, saving by the Lord's permission, he does not say, ‘the Lord hath given, the devil hath taken away,’ but the Lord gave, the Lord hath taken away. For perchance it would have been a thing to grieve for, if what his Creator had given him, his enemy had taken from him: but when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. For if we have from Him all that we make use of in our present life, what cause for grief that by His own decree we are made to surrender, of Whose bounty we have a loan? Nor is he at any time an unfair creditor, who while he is not bound to any set time of restitution, exacts, whenever he will, what he lends out. Whereupon it is well added, As it hath pleased the Lord, so is it done; for since in this life we undergo things which we would not, it is needful for us to turn the bias of our will to Him, Who can will nought that is unjust. For there is great comfort in what is disagreeable to us, in that it comes to us by His disposal, to Whom nought but justice is pleasing. If then we be assured that what is just is the Lord's pleasure, and if we can suffer nothing but what is the Lord's pleasure, then all is just that we undergo, and it is great injustice, if we murmur at a just suffering.
32. But since we have heard how the intrepid speaker put forward the vindication of his cause against the adversary, now let us hear how in the end of his speech he extols the Judge with benedictions. It follows, Blessed be the Name of the Lord. See how he concluded all that he felt alight with a blessing on the Lord, that the adversary might both perceive hence, and for his punishment under defeat take shame to himself, that he himself even though created in bliss had proved a rebel to that Lord, to Whom a mortal even under His scourge utters the hymn of glory.
But be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Thus blessed Job, when stricken with the loss of his substance and with the death of his children, forasmuch as he turned the force of his anguish into praise of his Creator, exclaiming, The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the Name of the Lord: by his humility, struck down the enemy in his pride, and by his patience, laid low the cruel one. Let us never imagine that our combatant received wounds, and yet inflicted none. For whatever words of patience he gave forth to the praise of God, when he was stricken, he as it were hurled so many darts into the breast of his adversary, and inflicted much sorer wounds than he underwent; for by his affliction he lost the things of earth, but by bearing his affliction with humility, he multiplied his heavenly blessings. It follows,
Ver. 22. In all this Job sinned not, nor charged God foolishly.
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33. Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God foolishly: for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of murmuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does ‘charge God foolishly,’ who, when the strokes of divine chastisement are fallen upon him, strives to justify himself. For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser? Let it suffice for us to have run through the words of the history thus far: let us now turn the discourse of our exposition to investigate the mysteries of allegory. And herein, that it is written,
Ver. 6. Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
[xx] ALLEGORY
34. It is first to be made out, wherefore any thing is said to be done on a particular day before the Lord, whereas with Him the progress of time is never marked by the variation of day and night.
For neither does that light, which without coming enlighteneth whatsoever it chooseth, and without going forsaketh those things which it rejects, admit any imperfection of mutability; for, while it abideth unchangeable in itself, it orders all things that are subject to change, and has in such sort created all transient beings in itself, that in it they are incapable of transition, nor is there inwardly in His sight any lapse of time, which with us, without Him, has its course. Whence it comes to pass that those revolutions of the world remain fixed in His eternity, which, having no fixedness out of Him issue into existence [emanant]. Why then in relation to Him is it said, one day, in that His one day is His eternity? Which same the Psalmist perceived to be closed by no ending, and to open with no beginning, where he says, One day in Thy courts is better than a thousand. [Ps. 84, 10. Vulg. ]
35. But as Holy Scripture speaks to those who are brought forth in time, it is meet that it should use words significant of time, in order that it may lift us up by so condescending, and that while it relates something that belongs to eternity after the manner of time, it may gradually transfer to the eternal world those who are habituated to the things of time, and that that eternity, which is unknown, while it amuses [blanditur] us with words that are known, may successfully impart itself to our minds. And what wonder is it, if in Holy Writ God is not overhasty to disclose the unchangeableness of His Nature to the mind of man, since after He had celebrated the triumph [solemnitate] of His Resurrection, it was by certain progressive steps that He made known the incorruptibility of the Body which He resumed again. For we have learnt from the testimony of Luke, that He first sent Angels to some, that were seeking for Him in the tomb; and again to the disciples who were talking of Him by the way, He Himself appeared, yet not so as to be known by them, Who indeed after the delay of an exhortation did shew Himself to be known of them in the breaking of bread; but at last, entering suddenly, He not only presented Himself to be known by sight, but to be handled also. For because the disciples still carried about with them faint hearts, in coming to the knowledge of this marvellous mystery they were to be nourished by such a method of its dispensation, that by little and little in seeking they might find some portion, that finding they
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might gain growth, and growing they might hold the faster the truths which they had learnt. Inasmuch then as we are not led to the eternal world at once, but by a progression of cases and of words as though by so many steps, this or that is said to be done on a certain day before Him within, Who views even time itself also out of time.
36. Or forasmuch as Satan too was there, was it the aim of Holy Scripture, when it says that this was done on a certain day, to point out that in the light God beheld the darkness? For we are unable to embrace light and darkness in one and the same view, in that when the eye is fixed upon darkness, the light is put to flight, and when the eye is directed to the glittering rays of light, the shades of darkness disappear. But to that Power, Which in unchangeableness beholds all things changeable, Satan was present as in the day, in that It embraces undimmed the darkness of the apostate Angel. We, as we have said, cannot survey at one view both the objects which we choose in approval, and those which we condemn in disapproval; for while the mind is directed to the one subject, it is withdrawn from the other, and when it is brought back to this latter it is taken off from that, to which it had attached itself.
37. But forasmuch as God without changing beholds all things at the same instant, and without extension embraces all, i. e. both the good that He aids, and the evil that He judges; both that which thus aiding He rewards, and that which so judging He condemns; He is not Himself different in the things which He sets in different order. Accordingly Satan is said to have come before Him on a day, in that the light of His eternity is proof against the overclouding of any change; and herein, that the darkness is made present to Him, he is said to have presented himself among the sons of God, because in fact the impure spirit is penetrated by the self-same Power of Righteousness, wherewith the hearts of pure spirits are replenished; and that being is pierced through with the same ray of light, which is so shed abroad in them as that they shine.
38. He came among the sons of God, in that, though they serve God in rendering aid to the elect, he does this, in putting them to trial. He presented himself among the sons of God, in that, although they dispense the succours of mercy to all that labour in this present life, this one unwittingly serves the ends of His secret justice, while he strives to accomplish the ministry of their condemnation. Whence it is justly said by the Prophet in the books of Kings, I saw the Lord sitting upon His throne, and all the host of Heaven standing by Him, on His right hand and on His left. And it was said, Wherewith shall I deceive Ahab, that he may go up and fall at Ramoth Gilead; And one said on this manner, and another said on that manner. And there came forth one and stood before the Lord, and said, I will deceive him. And it was said, Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. [1 Kings 22, 19. &c]
For what is the throne of the Lord, unless we understand the Angelic Powers, in whose minds enthroned on high He disposeth all things below? And what is the host of heaven, unless the multitude of ministering Angels is set forth? Why then is it, that the host of heaven is said to stand on His right hand and on His left? For God, Who is in such sort within all things, that He is also without all, is neither bounded on the right hand nor on the left. However, the right hand of God is the elect portion of the Angels, and the left hand of God signifies the reprobate portion of Angels. For not alone do the good serve God by the aid which they render, but likewise the wicked by the trials which they inflict; not only they who lift upward them that are turning back from transgression, but they who press down those who refuse to turn back. Nor because it is called the
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host of heaven, are we hindered from understanding therein the reprobate portion of the Angels, for whatsoever birds we know to be poised in the air, we call them ‘the birds of heaven. ’ And it is of these same spirits that Paul saith, Against spiritual wickedness in high places. [Ephes. 6, 12] And describing their head, he says, According to the prince of the power of the air. [Ephes. 2, 2] On the right hand and on the left hand of God, then, stands the Angelic Host, forasmuch as both the will of the elect spirits harmonizes with Divine mercy, and the mind of the reprobate, in serving their own evil ends, obeys the judgment of His strict decrees. Hence too it is said, that a spirit of falsehood immediately leaped forth in the midst, to deceive king Ahab, as his deserts called for. For it is not right to imagine that a good spirit would ever have served the ends of deceit, so as to say, I will go forth, and I will be a, lying spirit in the mouth of all his prophets. But because king Ahab by his previous sins had made himself worthy to be cursed with such deception, in order that he who had many times willingly fallen into sin, might for once unwillingly be caught for his punishment, leave is given by a secret justice to the evil spirits, that those whom with willing minds they strangle in the noose of sin, they may drag to the punishment of that sin even against their will. What then it is there to describe the Host of heaven as having stood on the right hand and on the left hand of God, the same it is here to declare Satan to have presented himself among the sons of God. So on the right hand of God there stood Angels, for that the sons of God are named; so on His left hand angels are standing, because Satan presented himself among them.
39. But as we have determined to search out the hidden senses of the allegory, we not unfitly take it to mean, that the Lord beheld Satan in the day, in that He restrained his ways in the Incarnation of His Wisdom; as though it were not to have seen him, to have for so long borne with his wickedness in the ruin of the human race. Whence it is straightway said to him by the voice of God,
Ver. 7. Whence comest thou?
[xxi]
40. In the day Satan is demanded of his ways, for that in the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined, And the Lord said unto Satan, Whence comest thou?
For He then by arraigning attainted the ways of Satan, when by the Advent of the Mediator restraining the wickedness of his persuasions, He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, forasmuch as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But since the old enemy, at the coming of the Redeemer, is questioned of his ways, let us hear what he says. Ver. 7. From going to and fro in the earth, and from walking up and down in it.
[xxii]
41. For from the time of Adam till the coming of the Lord, he drew after him all the nations of the Gentiles; he went to and fro in the earth, and walked up and down in it, in that he stamped the foot- prints of his wickedness throughout the hearts of the Gentiles. For when he fell from on high he gained lawful possession of the minds of men, because he fastened them as willing captives in the chains of his iniquity; and he wandered the more at large in the world, in proportion as there was no
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one found who was in all things free from that his guilt. And his having gone to and fro in the world as with power, is his having found no man who could thoroughly resist him. But now let Satan return back, i. e. let the Divine power withhold him from the execution of his wickedness, since He has now appeared in the flesh, Who had no part in the infection of sin from the infirmity of the flesh. He came in humility for the proud enemy himself to wonder at, that he who had set at nought all the mightiness of His Divinity, might stand in awe even of the very infirmities of His Humanity. Wherefore also this very weakness of His human nature is immediately set forth against him with wonderful significance as an object to confound him; whereas it is said,
Ver. 8. Hast thou considered My servant Job, that there is none like him in the earth? [xxiii]
42. That Job means by interpretation, ‘Grieving,’ we have already said a little above. And He is truly called ‘Grieving’ in figure, Who is declared by the testimony of the Prophet ‘to bear our griefs. ’ [Isa. 53, 4] Who has not His like on the earth; for every man is only man, but He is both God and Man. He has not His like on earth, because though every son by adoption attains to the receiving of the Divine nature, yet none ever receives so much, as to be, by nature, God. He was even rightly styled a servant, because He did not disdain to take the form of a servant. Nor did His taking the humility of the flesh injure His sovereignty, for in order that He might both take upon Him that which He was to save, yet not undergo alteration in that which He had, He neither lessened the Divine by the Human, nor swallowed up the Human in the Divine; for although Paul hath it, Who being in the form of God thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant; [Phil. 2, 6. 7. ] yet to Him it is ‘emptying Himself,’ of the greatness of His Invisible Being to manifest Himself as Visible; so that the form of a servant should be the covering of That Which without limitation enters into all things by virtue of Godhead. Again, God's saying to Satan in figure, Hast Thou considered My servant Job, is His exhibiting in his despite the Only-Begotten Son as an object of wonder in the form of a servant.
For in that He made Him known in the flesh as of so great virtue, He as it were pointed out to the adversary in his pride what it would grieve him to contemplate; but now that He had brought before him a perfect object for him to admire, it remains that in order to strike down his pride he should further go on to enumerate its excellencies. It goes on,
Ver. 8. A perfect and an upright man, one that feareth God, and escheweth evil.
[xxiv]
43. For there came among men the Mediator between God and Man, the Man Christ Jesus, for the giving an example of living, perfect [simplex]; in respect of His rigour towards the evil spirits, upright; for the exterminating pride, fearing God; and for the wiping off impurity of life in His Elect, departing from evil. For it is said of Him by Isaiah in a special manner, And shall make him of quick understanding in the fear of the Lord. [Is. 11, 3] And He did in a special manner depart from evil, who refused to imitate the actions which He found among men, since, as Peter bears witness, He did no sin, neither was guile found in His mouth. [1 Pet. 2, 22] It follows;
Ver. 9, 10. Then Satan answered the Lord, and said, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.
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The old enemy knew that the Redeemer of mankind was come to be the conqueror of himself; and hence it is said by the man possessed in the Gospel, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time? [Mat. 8, 29] Yet before, when he perceived Him to be subject to passion, and saw that He might suffer all the mortal accidents of humanity, all that he imagined concerning His Divinity became doubtful to him from his exceeding pride. For savouring of nothing else but pride, whilst he beheld Him in humility, he doubted of His being God; and hence he has recourse to proof by temptation, saying, If Thou be the Son of God, command that these stones be made bread. [Matt. 4, 3] In this way, because he saw that He was subject to passion, he did not believe Him to be God by birth, but to be kept by the grace of God. And for the same reason too he is in this place said to allege,
Ver. 10. Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.
[xxv]
44. For he urges that both himself and his house are hedged about by God; because he could not find an entrance to His conscience by tempting him, He declares his substance to be hedged about, in that he dares not to attack His elect servants. He complains that God had blessed the work of his hands, and that his substance was increased in the land, for this reason, that he pines at beholding that faith in Him enlarges its bounds, in man's coming to the knowledge of Him by the preaching of the Apostles. For His substance is said to be increasing, all the time that by the labours of the preachers the number of the faithful daily waxes larger. Satan's saying this to God, is his seeing these things with an envious eye. Satan's saying this to God, is his grieving at these things with a pining spirit. It proceeds:
Ver. 11. But put forth Thine hand a little, and touch all that he hath, and he will curse Thee to Thy face.
45. For He, Whom he thought in time of tranquillity to be under the keeping of God's grace, he imagined might be led to sin by means of suffering; as though he had plainly said, ‘One, Who for the miracles which He works is accounted God, being put to the test by afflictions, is discovered to be a sinner, and nothing better,’ So the Lord said to Satan,
Ver. 12. Behold, all that he hath is in thy power; only upon himself put not forth thine hand.
[xxvii]
46. Whereas we are examining Holy Scripture under its figurative import, by the hand of Satan is to be understood not his power, but the extent of his tempting. All, then, that he hath is given into the hand of the Tempter, and he is only forbidden to put forth his hand upon him, which nevertheless, when his substance is gone, is permitted him; for that first Judaea, which was His possession, was taken from Him in unbelief, and that afterwards His flesh was nailed to the stock of the Cross, He then Who first underwent the opposition of Judaea, and afterwards came even to the Cross, in a manner first lost that He had, and then in His own Person endured the wickedness of the adversary.
So Satan went forth from the presence of the Lord.
[xxviii]
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47. Just as it was said above, Satan went forth from the presence of the Lord, in that he attained the objects of his desire; for he was in a certain sense in His presence, all the time that on account of Him, he failed to accomplish all that he mischievously thirsted after.
Ver. 13, And there was a day, when his sons and his daughters were eating and drinking wine in their eldest brother's house.
[xxix]
48. We have said that the sons and daughters of blessed Job were a representation either of the order of the Apostles, or of the whole multitude of the faithful. Now the Lord Incarnate first chose a few out of Judaea unto faith, and afterwards He gathered to Himself the multitude of the Gentile people. But who was the eldest son of the Lord, unless the Jewish people is to be understood, which had been a long time born to Him by the teaching of the Law which He gave? and who the younger son but the Gentile people, which at the very end of the world was gathered together? And therefore whereas, when Satan was unwittingly contributing to the welfare of the human race, and having corrupted the hearts of those persecutors was demanding warrant for the Passion of the Lord, the Holy Apostles were as yet ignorant that the Gentile world were to be gathered to God,
and preached to Judaea alone the mysteries of the Faith. When Satan is said to have gone out from the Lord, the sons and daughters are described to be feasting in the house of their elder brother. For it had been commanded them, Go not into the way of the Gentiles. [Mat. 10, 5] Now after the Death and Resurrection of our Lord, they turned to preaching to the Gentiles, for which reason too in their Acts we find them saying, It was necessary that the word of God should first have been spoken to you, but since ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. [Acts 13, 46] And thus these children of the bridegroom, of whom it is declared, and that by the voice of the same Bridegroom, The children of the bridechamber shall not fast as long as the bridegroom is with them, [Matt. 9, 15] are feasting in the house of their elder brother, for this reason, that the Apostles still continued to be fed with the sweets of Holy Scripture in the gathering of the single people of the Jews.
Ver. 14, 15. And there came a messenger unto Job, and said, The oxen were ploughing, and the asses feeding beside them; And the Sabeans fell upon them, and took all away; yea, they have slain the servants with the edge of the sword, and I only am escaped alone to tell thee.
[xxx]
49. What else do we take the oxen to mean in figure, but well-doers; what the asses, but certain men of simple ways? These are properly described to be feeding beside the oxen, because simple souls, even when they are incapable of comprehending deep mysteries, are near to the great, inasmuch as they account the excellencies of their brethren to be their own also by force of charity; and while envy of the knowledges [sensibus] of others is a thing unknown, they are never divided at pasture. The asses then take their food in company with the oxen, in that duller minds, when joined with the wise, are fed by their understanding. Now the Sabeans mean by interpretation ‘captivators;’ and who are signified by the name of ‘captivators,’ but the impure spirits who lead all men captive to infidelity, whom they make subject to themselves? These too strike the youths [pueros] with the sword, in that they inflict grievous wounds, with the darts of temptation, upon those whom the constancy of manhood does not yet maintain in freedom and hardiness. These
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indeed enter fairly upon well-doing, but while still in the delicate state of a first beginning, they are prostrated beneath the unclean spirits that take captive; these are stricken with the sword of the enemy, in that he pierces them with despair of life eternal.
50. But what is this, that the messenger comes with these words, and I only am escaped alone? Who is this messenger, who, when the rest are destroyed, ‘escapes alone,’ but the prophetic word, which, whilst all the evils happen, which it foretold, alone returns as it were unharmed to the Lord? For when it is known to speak the truth concerning the fate of the lost, it is in a certain sense shewn to live among the dead. It is hence that the servant is sent to bring down Rebecca, on the occasion of Isaac's marrying; doubtless because the intervening Prophecy does service in espousing the Church to the Lord. So when the Sabeans made their assault, one servant alone escaped to give the tidings, because by means of malignant spirits leading captive weak minds, that declaration of Prophecy was confirmed, which, in foretelling the same captivity, saith, Therefore My people are gone into captivity, because they have no knowledge. [Is. 5, 13] The prophecy therefore is in a manner preserved safe, when the captivity, which it foretold, is brought to light. It proceeds,
Ver. 16. While he was yet speaking, there came also another, and said, The fire of God is fallen from Heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.
51. All, who held the office of preaching in the Synagogue, were rightly named, 'the heavens,' plainly because they were supposed to be imbued with heavenly wisdom; and for this reason, when Moses was urging the Priests and the people to take heed of his words of admonition, he exclaimed, Give ear, O ye Heavens, and I will speak; and hear, O earth, the words of my mouth; [Deut. 32, 1] evidently signifying by the Heavens the order of rulers, and by the earth the people under them. There is then in this place no unfitness in interpreting the Heavens to mean either the Priests or the Pharisees, or the Doctors of the Law, who, to the eyes of men, while they attended on heavenly duties, seemed as it were to shed light from on high. Now because they were greatly stirred up in opposition to our Redeemer, it was as though ‘fire fell from heaven;’ whilst from those very men, who were accounted teachers of the truth, the flames of envy burst out, to the deceiving of the ignorant people. For we know from the testimony of the Gospel, that through envy at the truths which He taught they sought an opportunity for His betrayal, but that from fear of the people they dared not make known what they went about. Hence too it is therein written, that in order to dissuade the people they say, Have any of the rulers or of the Pharisees believed on Him? but this people, who knoweth not the Law, are cursed. [John 7, 48. 49. ] But what do we understand by the sheep and the servants, save all inoffensive, but still as yet fainthearted persons, who, while they feared to undergo the persecution of the Pharisees and the Rulers, were devoured by the fires of infidelity. So let it be said; The fire of God is fallen from Heaven, and hath burned up the sheep and the servants; i. e. the flame of envy hath come down from the hearts of the rulers, and burnt up all that there was of good springing up in the people; for while the wicked rulers are claiming honour to themselves in opposition to the Truth, the hearts of their followers are turned from every right way. And here too it is well added, And I only am escaped alone to tell thee; for whereas the predicted case of wickedness is fulfilled, that word of prophecy escapes the extinction of falsehood, wherein it is said, yea, the fire of thine enemies shall devour them [Is. 26, 11]; as though it were plainly expressed, ‘not only are the wicked afterwards tormented by fire sent in vengeance, but even now they are consumed therewith through envy;’ in that they who are hereafter to be visited with the punishment of just retribution, inflict upon themselves here the tortures of envy. And thus
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the servant flies and returns alone, and announces that the sheep and the servants have been destroyed by fire, when Prophecy in forsaking the Jewish people shews that she has declared the truth, saying, Jealousy has taken hold of a people without knowledge; as though it said in plain words, ‘when the people would not make out the words of the Prophets, but gave their belief to the words of the envious, the fire of jealousy consumed them, seeing that they were burnt in the fire of other men's envy. ’ It goes on,
Ver. 17. Whilst he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword, and I only am escaped alone to tell thee.
[xxxii]
52. Knowing that the Chaldeans are to be interpreted ‘fierce ones,’ who else are represented by the name of Chaldeans but the stirrers of that of the persecution, who burst out even in open cries of malice, saying, Crucify Him! Crucify Him! [Luke 23, 21. ] These made themselves into three bands, when the Pharisees, Herodians, and Sadducees came severally to put questions. [Mk. 15, 13. 15. ] Assuredly they were vanquished by the mouth of Wisdom, but forasmuch as we must suppose that they drew some foolish ones after them, having made themselves into bands, they carried away the camels; for each set of them poisoned the hearts of the foolish according to the evil notions, with which it was itself embued; and while by their persuasions they drag them to destruction, it was as if they led captive the crooked [tortuosas] minds of the weaker sort. Thus when the Lord preached in Samaria, there were many of the Samaritans that were joined to the heritage of that our Redeemer. But did not they, who, on the ground of the seven husbands of one woman that were dead, tempted the Lord against the hope of resurrection, do their best to bring back the believing Samaritans from their faith, who plainly knew nothing of the hope of a resurrection? Who, while they receive some things out of the Law, and disregard others, do as it were, after the manner of camels, ruminate indeed like a clean animal, but like an unclean animal do not cleave the hoof. Though camels which ruminate, yet do not cleave the hoof, are likewise a representation of those in Judaea, who had admitted the historical fact after the letter, but could not spiritually discern the proper force thereof. Upon these the Chaldeans seize in three bands, in that the Pharisees, Herodians, and Sadducees, by their evil persuasions, turn them aside from all right understanding. And at the same time they smite the servants with the sword; for though there were those among the people who were now capable of exercising reason, yet these they met not with force of reasoning, but with authoritativeness of power; and while they desire to be imitated as rulers by their subjects, notwithstanding if their followers can understand somewhat, yet they drag them to destruction by the prerogative of assumed authority. And it is fitly that one servant escapes from them to bring the tidings, in that when the Pharisees, Herodians, and Sadducees do wickedly, that word of Prophecy, whilst forsaking them, is established sure, which saith, And they that handle the Law knew me not. [Jer. 2, 8] The account proceeds,
Ver. 18, 19. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon thy children, and they are dead.
[xxxiii]
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53. We have said a little above that by the sons and the daughters we understand the Apostles that preached, and the people under them; who are said to be feasting in their eldest brother's house, for that it was in the lot of the Jewish people still that they were fed with the sweets of the sacred truths preached. And, behold, there came a great wind from the wilderness. The wilderness is the heart of unbelievers, which being forsaken by the Lord is without an inhabitant to tend it. And what is the great wind, but strong temptation? Accordingly there came a great wind from the wilderness; for at the Passion of our Redeemer there came from the hearts of the Jews strong temptation against His faithful followers. The wilderness may likewise not unaptly be taken for the forsaken multitude of impure spirits, from whom came a wind and smote the house, in that they were the source whence the temptations proceeded, and overturned the hearts of the persecutors.
54. But this house wherein the sons were feasting was builded on four corners. Now we know the three orders of Rulers in the Synagogue, viz. the Priests, the Scribes, and the Elders of the people; to whom if we add the Pharisees likewise, we shall have found the four corners in this house. There came then a wind from the wilderness. , and smote the four corners of the house; in that temptation burst forth from the unclean spirits and stirred up the minds of the four orders to the wickedness of persecution. That house fell and overwhelmed His children, forasmuch as when Judaea fell into the cruelty of persecuting our Lord, it overwhelmed the faith of the Apostles with fears of despair. For they had only to see their Master laid hold of, and, lo, they fled every way, denying Him. And though the Hand within did by foreknowledge hold their spirits in life, yet meanwhile carnal fear cut them off from the life of faith. They then who forsook their Master, when Judaea raged against Him, were as if killed by the house being overthrown, when its corners were smitten. But what do we think became of the flock of the faithful at that time, when, as we know, the very rams took to flight? Now in the midst of these events one escaped to bring tidings, in that the word of Prophecy, which had given warning of these things, approves itself to have been confirmed in saying of the persecuting people, My beloved one hath done many crimes in Mine house [Jer. 11. 15. Vulg. ]; of the preachers, who though good yet fled at the Passion, My neighbours stood afar off; [Ps. 38, 12] saying again of the whole number, who were greatly afraid, Smite the shepherd, and the sheep shall be scattered. [Zech. 13, 7] It proceeds;
Ver. 20. Then Job arose, and rent his mantle. [xxxiv]
55. When his sons were destroyed in the ruin of the house, Job arose, because when Judaea was lost in unbelief, and when the Preachers were fallen in the death of fear, the Redeemer of mankind raised Himself from the death of His carnal nature; He shewed in what judgment He abandoned His persecutors to themselves. For His rising is the shewing with what severity He forsakes sinners, just as His lying down is the patient endurance of ills inflicted. He rises then, when He executes the decrees of justice against the reprobate. And hence He is rightly described to have rent his mantle. For what stood as the mantle of the Lord, but the Synagogue, which by the preaching of the Prophets clung to the expectation of His Incarnation? For in the same way that He is now clothed with those by whom He is loved, as Paul is witness, who says, That He might present it to Himself a glorious church, not having spot nor wrinkle [Eph. 5, 27]; (for that which is described as having neither spot or wrinkle is surely made appear as a spiritual robe [vestis rationalis]; and at
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once clean in practice, and stretched in hope;) so when Judaea believed Him as yet to be made Incarnate, it was no less a garment through its clinging to Him.
56. But because He was looked for before He came, and coming, taught new truths, and teaching, wrought wonders, and working wonders, underwent wrongs, He rent His mantle, which He had put on Him, seeing that in Judaea some he withdrew from unbelief, whilst some He left therein. What then is the rent mantle but Judaea divided in contrary opinions? For, if His mantle had not been rent, the Evangelist would not have said that, at the preaching of our Lord, there arose strife among the people; For some said, He is a good man; others said, Nay, but He deceiveth the people. [John 7, 12] For that mantle of His was rent, in that being divided in opinions it lost the unity of concord. It proceeds; And shaved his head, and fell down upon the ground, and worshipped.
[xxxv]
57. What is signified by the hair that was shorn but the minuteness [sublilitas] of Sacraments? what by the head but the High Priesthood? Hence too it is said to the prophet Ezekiel, And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head, and upon thy beard; [Ezek. 5, 1] clearly that by the Prophet's act the judgment of the Redeemer might be set out, Who when He came in the flesh ‘shaved the head,’ in that he took clean away from the Jewish Priesthood the Sacraments of His commandments; ‘and shaved the beard,’ in that in forsaking the kingdom of Israel, He cut off the glory of its excellency. And what is here expressed by the earth, but sinful man? For to the first man that sinned the words were spoken; Dust thou art, and unto dust shalt thou return. [Gen. 3, 19] By the name of the earth then is signified the sinful Gentile world; for whilst Judaea thought herself righteous, it appears how damnable she thought the Gentile world, as Paul is witness, who saith, We who are Jews by nature, and not sinners of the Gentiles.