Whence, because very many commit sins from abundance, it is said by the Prophet, Their
iniquity
has come out as it were from fatness.
St Gregory - Moralia - Job
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. [Prov. 27, 19] Again blessed Job, when he declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked?
67. The weak, that desire to thrive in this world’s fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job’s friends were persuaded that he, whom they be held under the rod, had been ungodly, i. e. as reckoning that if he had not been ungodly, his ‘dwelling-places would have remained:’ but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence it is well added;
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Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath.
[lvii] [MORAL INTERPRETATION]
68. For often the patience of God bears for long with those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation of the wicked man, it is rightly premised, Ask anyone of the wayfarers, and ye shall "now that he understandeth these same things. For he is called a ‘wayfarer,’ who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world’s good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, in describing the glory of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. [Ps. 37, 35. 36. ] But because he did not submit his heart to this world, he justly looked down upon him, saying; I passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, who [Oxf. Mss. read ‘qui’] to one not ‘passing by’ would have been something great, to one ‘passing by’ in mind, how little he was, was shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, I will now pass on, and see this great sight. [Ex. 3, 3] For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! [Lam. 1, 12] For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind’s eye the sorrow of heart of the Elect. These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Open thy mouth for the dumb, and in the cause of all such as are passing by. For those are called ‘the dumb,’ who never set themselves against the Preacher’s words by gainsaying them; who are also persons ‘passing by,’ in that they disdain to fix the bent of their mind in the love of the present life. Therefore that the bad man is being ‘reserved for the day of perdition,’ and ‘brought to the day of fury,’ this thing there is none but he who is ‘a wayfarer’ that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man. Of whom it is still further added;
Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done? [lviii]
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69. Often that wrath of God, which the wicked man is to suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is ‘the way of the wicked man reproved to his face’ here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked.
[PROPHETICAL INTERPRETATION]
For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says, Who shall reprove his way to his face? ‘Who,’ that is to say, ‘of mankind may dare to rebuke him? whose face does he dread to endure [or, ‘the sight of whom he dreads’]? Yet not only Elijah and Enoch who are brought forward for the rebuking of him, but even all the Elect ‘reprove his way to his face,’ whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Who shall reprove his way before his face? For ‘who’ is there save God, by whose aid the Elect are supported to have power to withstand him? For sometimes in Holy Scripture, when in asking a question the word ‘who’ is put, the Almighty is denoted. Hence it is written, Who shall raise him up? [Gen. 49. 9] Of Whom it is said by Paul, Whom God raised from the dead. [Gal. 1, 1] In respect then that holy men oppose themselves to his wickedness, it is not themselves, that ‘reprove his way,’ but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face. For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see. But when he shall come in that damned man, whoever withstands his presence, ‘reproves his way before his face,’ the powers of whom he at once sees and sets at nought. Or surely, to ‘reprove his way before his face’ is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone is to do by His own might, of Whom it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, [2 Thess. 2, 8] it is rightly said, Who shall reprove his way before his face? And hence the words follow, And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall ‘repay that lost man what he hath done,’ when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear. It goes on; Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch.
[lix]
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70. Whereas graves cover dead bodies, what else is denoted by ‘the graves’ but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be ‘brought to the graves,’ in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell ‘are about him,’ in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ‘the heap of dead bodies,’ that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan’s ‘keeping watch in the heap of dead bodies,’ is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added;
Ver. 33. He was sweet to the pebbles of Cocytus.
[lx]
71. ‘Cocytus’ in the Greek tongue is the term for ‘lamentation,’ which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man ‘Cocytus’ means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be ‘strengthened’ in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become ‘pebbles of Cocytus,’ who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any
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thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations, It goes on;
Ver. 33. And he draweth every man after him, as there are innumerable before him. [lxi]
72. In this place by ‘man’ is meant one whose taste is for things human. But whereas ‘everyone’ is more than an ‘innumerable’ quantity, we have to enquire, wherefore he is said before him to draw an ‘innumerable’ quantity, and after him ‘every man’ saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing ‘draws an innumerable quantity’ indeed, yet not ‘everyone’ of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ‘innumerable quantity,’ when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an ‘innumerable quantity,’ but ‘everyone,’ in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ‘draw every man’ than an ‘innumerable quantity,’ wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ‘an innumerable quantity’ than ‘every man. ’ For he after him ‘draws every man,’ in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than ‘all’ whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ‘every man,’ and he gets a bigger booty now, when he assails the hearts of an ‘innumerable quantity. ’ Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,
[HISTORICAL INTERPRETATION]
touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper ‘in this life, it is necessary that the elect of God should
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be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying,
How then comfort ye me in vain, seeing your answer is shewn to be against Truth?
[lxii]
73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another’s deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.
BOOK XVI.
After going through the twenty-second and twenty-third chapters of the Book of Job, and the twenty-fourth to the middle of verse twenty with a brief explanation, he brings the third Part to a close.
[LITERAL INTERPRETATION]
THOSE persons, who being opposed to the words of truth, get the worst in making out a case, often repeat even what is well known, lest by holding their tongue they should seem defeated. Hence Eliphaz, being pressed closely by the sayings of blessed Job, utters things which no one but is aware of. For he says,
Ver. 2. Can a man be compared unto God, even when he has perfect knowledge? [i]
1. By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? And yet further he subjoins the power of God as defending it.
Ver. 3 Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
[ii]
2. For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. [Ps. 16, 2] For He is truly ‘Lord’ to us, because He is also assuredly ‘God,’ Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary
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pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided. Yet further Eliphaz adds what there is no man but is aware of, saying,
Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment?
[iii]
3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eliphaz, who brought in idle words, immediately burst out into abusive ones, saying,
Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite? [iv]
4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
5. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds;
Ver. 6-8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it.
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. [Prov. 27, 19] Again blessed Job, when he declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked?
67. The weak, that desire to thrive in this world’s fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job’s friends were persuaded that he, whom they be held under the rod, had been ungodly, i. e. as reckoning that if he had not been ungodly, his ‘dwelling-places would have remained:’ but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence it is well added;
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Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath.
[lvii] [MORAL INTERPRETATION]
68. For often the patience of God bears for long with those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation of the wicked man, it is rightly premised, Ask anyone of the wayfarers, and ye shall "now that he understandeth these same things. For he is called a ‘wayfarer,’ who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world’s good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, in describing the glory of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. [Ps. 37, 35. 36. ] But because he did not submit his heart to this world, he justly looked down upon him, saying; I passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, who [Oxf. Mss. read ‘qui’] to one not ‘passing by’ would have been something great, to one ‘passing by’ in mind, how little he was, was shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, I will now pass on, and see this great sight. [Ex. 3, 3] For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! [Lam. 1, 12] For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind’s eye the sorrow of heart of the Elect. These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Open thy mouth for the dumb, and in the cause of all such as are passing by. For those are called ‘the dumb,’ who never set themselves against the Preacher’s words by gainsaying them; who are also persons ‘passing by,’ in that they disdain to fix the bent of their mind in the love of the present life. Therefore that the bad man is being ‘reserved for the day of perdition,’ and ‘brought to the day of fury,’ this thing there is none but he who is ‘a wayfarer’ that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man. Of whom it is still further added;
Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done? [lviii]
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69. Often that wrath of God, which the wicked man is to suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is ‘the way of the wicked man reproved to his face’ here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked.
[PROPHETICAL INTERPRETATION]
For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says, Who shall reprove his way to his face? ‘Who,’ that is to say, ‘of mankind may dare to rebuke him? whose face does he dread to endure [or, ‘the sight of whom he dreads’]? Yet not only Elijah and Enoch who are brought forward for the rebuking of him, but even all the Elect ‘reprove his way to his face,’ whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Who shall reprove his way before his face? For ‘who’ is there save God, by whose aid the Elect are supported to have power to withstand him? For sometimes in Holy Scripture, when in asking a question the word ‘who’ is put, the Almighty is denoted. Hence it is written, Who shall raise him up? [Gen. 49. 9] Of Whom it is said by Paul, Whom God raised from the dead. [Gal. 1, 1] In respect then that holy men oppose themselves to his wickedness, it is not themselves, that ‘reprove his way,’ but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face. For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see. But when he shall come in that damned man, whoever withstands his presence, ‘reproves his way before his face,’ the powers of whom he at once sees and sets at nought. Or surely, to ‘reprove his way before his face’ is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone is to do by His own might, of Whom it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, [2 Thess. 2, 8] it is rightly said, Who shall reprove his way before his face? And hence the words follow, And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall ‘repay that lost man what he hath done,’ when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear. It goes on; Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch.
[lix]
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70. Whereas graves cover dead bodies, what else is denoted by ‘the graves’ but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be ‘brought to the graves,’ in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell ‘are about him,’ in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ‘the heap of dead bodies,’ that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan’s ‘keeping watch in the heap of dead bodies,’ is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added;
Ver. 33. He was sweet to the pebbles of Cocytus.
[lx]
71. ‘Cocytus’ in the Greek tongue is the term for ‘lamentation,’ which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man ‘Cocytus’ means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be ‘strengthened’ in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become ‘pebbles of Cocytus,’ who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any
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thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations, It goes on;
Ver. 33. And he draweth every man after him, as there are innumerable before him. [lxi]
72. In this place by ‘man’ is meant one whose taste is for things human. But whereas ‘everyone’ is more than an ‘innumerable’ quantity, we have to enquire, wherefore he is said before him to draw an ‘innumerable’ quantity, and after him ‘every man’ saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing ‘draws an innumerable quantity’ indeed, yet not ‘everyone’ of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ‘innumerable quantity,’ when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an ‘innumerable quantity,’ but ‘everyone,’ in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ‘draw every man’ than an ‘innumerable quantity,’ wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ‘an innumerable quantity’ than ‘every man. ’ For he after him ‘draws every man,’ in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than ‘all’ whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ‘every man,’ and he gets a bigger booty now, when he assails the hearts of an ‘innumerable quantity. ’ Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,
[HISTORICAL INTERPRETATION]
touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper ‘in this life, it is necessary that the elect of God should
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be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying,
How then comfort ye me in vain, seeing your answer is shewn to be against Truth?
[lxii]
73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another’s deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.
BOOK XVI.
After going through the twenty-second and twenty-third chapters of the Book of Job, and the twenty-fourth to the middle of verse twenty with a brief explanation, he brings the third Part to a close.
[LITERAL INTERPRETATION]
THOSE persons, who being opposed to the words of truth, get the worst in making out a case, often repeat even what is well known, lest by holding their tongue they should seem defeated. Hence Eliphaz, being pressed closely by the sayings of blessed Job, utters things which no one but is aware of. For he says,
Ver. 2. Can a man be compared unto God, even when he has perfect knowledge? [i]
1. By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? And yet further he subjoins the power of God as defending it.
Ver. 3 Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
[ii]
2. For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. [Ps. 16, 2] For He is truly ‘Lord’ to us, because He is also assuredly ‘God,’ Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary
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pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided. Yet further Eliphaz adds what there is no man but is aware of, saying,
Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment?
[iii]
3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eliphaz, who brought in idle words, immediately burst out into abusive ones, saying,
Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite? [iv]
4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
5. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds;
Ver. 6-8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it.
