Job 12

1–2

Job speaks in an admirable way. Instead of briefly saying, “You would not be able to be men,” he questions them, and what does he ask? “So are you really men, and shall wisdom die with you?” This means, “Is the honor of rational beings really intact within you? Do you know the decisions that God forms with regard to sinners and righteous people?” It is convenient, in fact, that people are aware of this. Know that God tests the righteous and shows tolerance with sinners. That is why the latter are wealthy and the former in the ordeal, because for sinners God’s long tolerance will be the reason for a return to repentance, while to the righteous the long battle will offer the occasion to be crowned. If you knew that, you would not condemn the righteous person who is in the ordeal, and you would not consider the sinner who is wealthy, as the righteous.

Homilies on Job 15.12.2

1–2

In the preceding chapter Sophar had tried to show that man cannot understand the secrets of the wisdom of God (11:6) to insult Job who seemed almost to demand a debate with God. So one can posit from his words and the words of the other friends that their whole intention was directed to three things. First, they were eager to speak about the wonderful things of God, extolling his wisdom, power, and justice, to make their case appear more favorable. Second, they applied these wondrous things which are accepted by everyone about God to certain false dogmas, specifically, that men prospered in this world because of justice and had tribulations because of sins, and that after this life one should hope for nothing. Third, from these sorts of assertions, they denounced Job as evil because of the adversity which he had suffered, and they promised him certain vain things if he would desert his evil. This was specifically, that "after he was buried" he would sleep in a "safety" (11:17,18) and that the radiance of noon would rise in the evening for him, promises which Job considered almost derision. Job's whole response turns around these points. First, he speaks against them because they praised themselves in speaking about certain wondrous things of God as though they alone knew them and Job were ignorant of them. So the text says, "But Job answered: So are only you men?" which follows if you consider yourselves alone to know these things about the greatness of God which all men know. Further, since wisdom consists in the knowledge of the greatness of God, it follows that, if you alone know these things, that wisdom is found only in you, and thus wisdom will pass away when you pass away. So he continues, "and will wisdom die with you?" as if to say: It is not fitting either that you alone are men or that you alone are wise.

Commentary on Job

No doubt but ye are the only men, and wisdom shall die with you.

Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly. But whereas he sets himself to give an holier man admonition concerning the way of living, and to instruct one more skilled than himself with the tutorage of wisdom, he by his own act makes the weight of his words light, in that by letting in indiscreetness he undoes all that he says; in that he is pouring on the liquid element of knowledge into a full vessel. For the treasures of knowledge are possessed by the indiscreet just as treasures of corporal substance are often in the possession of fools. For some that are sustained by a full measure of earthly goods at times give largely even to those that have, that they may themselves seem to have them in fuller measure than all men. So the wicked, since they are imbued with truth, speak in some respects right even to those that are more light than they are, not that they may instruct others that hear them, but that they may make it appear with what a fund of instruction they are furnished. For they hold that they excel all men in wisdom, therefore they imagine that there is nothing that they can say to any man beyond the measure of their greatness. Thus all the wicked, thus all heretics are not afraid to instruct their betters with a high tone, in that they look upon all as inferior to themselves. But Holy Church recalls everyone that is high minded from the height of his self esteem, and fashions him anew by the hand of discretion in the jointing of equality. Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered, thereupon answered, saying, No doubt but ye are the only men, and wisdom shall die with you.

Whosoever reckons himself to excel all men in the faculty of reason, what else does such a man but exult that he is the 'only Man?' And it often happens that when the mind is borne on high through pride, it is uplifted in contempt of all men, and in admiration of self. For self-applause springs up in the imagination, and folly is itself its own flatterer for singularity of wisdom. It ponders all that it has heard, and considers the words that it utters; and it admires its own, and scoffs at those of others. He then, who thinks that he only is wise, what else is this but that he believes that that same 'wisdom dies with him?' For what he denies to be with others, ascribing to himself alone, he doth, in truth, confine within the period of his brief span. But we are to consider what exact discretion the holy man employs, in order that the arrogance of his friends in the fulness of pride might be brought within bounds.

Morals on the Book of Job, Book 10

Job wants to reveal their wrong perceptions with the words, “But I have understanding as well as you,” and still I do not think the same thoughts as you. Or do you think that your thinking is unsurpassed? I am reasonable too, and reason is not different from reason, but the difference is in the application. So it is said for example about the evil ones, “Listen to me, you stubborn of heart,” for not the creature but its evil activity he calls “stubbornness of heart.”

Commentary on Job 12:3

But I have understanding as well as you; I am not inferior to you. Yea, who knoweth not such things as these that ye know?

For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends have? Now in order to correct their pride, he asserts that he is 'not inferior' to them, and lest he should transgress the limits of his own humility, he keeps to himself that he is superior to them; not by setting himself above, but by equalling himself to them, he points out what they should learn concerning themselves, who are far unlike to him; that whereas that wisdom which is high is voluntarily bowed down, the knowledge which lies grovelling may never erect itself against the nature of its powers, and he does well that he immediately recalls these to a sense of their equal condition, reflecting that they are swoln to excess as if for singularity in greatness, when he afterwards proceeds, Yea, who knoweth not such things as these that ye know?

As though he said in plain words; Since what ye say is known to all men, wherefore are ye puffed up by the knowledge contained in your sayings, as of singular merit? Therefore whereas in bringing back the pride of the self-conceited to a common level of equality, he has reproved with a full correction, he now breaks out into statements of instruction; that his friends having been humbled first might learn the weightiness of Truth, and how reverently they should hear it.

Morals on the Book of Job, Book 10

Since they could object, 'We are not the only ones who know, but even so, you still do not know,' he answers saying, "I too have a heart," to know these things, "as do you, and this heart is not less than yours," in this knowledge. Lest this be ascribed to arrogance, he continues, "For who is ignorant of these things which you know?" as if to say: It is no great thing if I say I know what you know, since it is no great claim to know them, since every man can know them.

Commentary on Job

4–5

“Did I lose my common sense, by any chance,” Job says, “because I fell into misery?” Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. “And that my houses should be spoiled by transgressors,” it was necessary that this happened, he says. It had been ordained from above. “However,” he says, “do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so.”

Commentary on Job 12:2-5

He that is mocked of his neighbour as I am, calleth upon God, and He answereth him.

Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights, so that it lays aside what it inwardly desires, and willingly lies all loosely in that which it gives ear to without. So that it does not so much delight to become as to be called blessed; and whereas it gapes after the words of applause, it gives over what it had begun to be; and so it is severed from God by the same means by which it appeared to be commendable in God. But sometimes it presses forward in good practice with a constant heart, and yet is pushed hard by the scoffs of men; it does admirable deeds, and gets only abuse; and he that might have been made to go forth without by commendations, being repulsed by insults, returns back again into himself; and stablishes himself the more firmly in God, that he findeth no place without when he may rest in peace: for all his hope is fixed in his Creator. And amidst scoffs and revilings, the interior Witness is alone implored. And his soul in his distress becomes God's neighbour, in proportion as he is a stranger to the favour of man's esteem. He forthwith pours himself out in prayer, and being pressed without, he is refined with a more perfect purity to penetrate into all within. Therefore it is well said at this time, He that is mocked of his neighbour as I am, will call upon God, and He will hear him. For whilst the wicked reproach the soul of the good, they are shewing them Whom to seek as the Witness of their actions. And while their soul in compunction braces itself in prayer, it is united within itself to the hearing of the Most High, by the same act whereby it is severed from the applause of man without itself. But we ought to note how thoughtfully the words are inserted, as I am. For there be some men whom both the scoffings of their fellow-creatures sink to the ground, and yet they are not such as to be heard by the ears of God. For when mocking issues against sin, surely no virtuous merit is begotten in that mocking. For the priests of Baal, when they called upon him with clamorous voices, were mocked by Elijah, when he said, Cry aloud; for he is a god either he is talking, or he is staying on a journey. But this mocking was conducive to the service of virtue, in that it came by the deserts of sin. So that it is advisedly said now, He that is mocked of his friend, as I am, calleth upon God, and He heareth him. For the mockery of his fellow-creatures makes Him God's neighbour, whom innocency of life keeps a stranger to his fellow-creatures' wickednesses.

Morals on the Book of Job, Book 10

But by the fact that you say that I am ignorant of these things, you seem to hold me in contempt as though I am ignorant of things which everyone knows. Thus he says, "Someone who is derided by his friends like I am," as you do when you think me foolish, "will call upon God and he will hear him," because God especially helps those bereft of human aid. As Psalm 26 says, "Though my mother and father abandoned me, yet the Lord raised me." (v.10) In this he attempts to answer Sophar's argument above, "Then you will be able to lift up your head," (11:15) as if to say: I should not wait any longer to pray faithfully because by the very fact that I am derided by my friends, hope is given to me of having recourse to God.

He shows why the one derided by a friend is heard by God saying, "For the simplicity of the just man is derided," when he shows who these just men are, who are derided and why, and also by whom when he continues, "his light is condemned by the thoughts of riches." To be derided is the lot of someone deficient in resources, but to deride is the lot of someone who has a superabundance of possessions. But those who super-abound in virtue do not laugh at those who are deficient in virtues. Rather they have compassion on them and help them if they can. But those who abound in temporal goods often especially deride those who lack temporal goods and especially when they do not show enthusiasm for acquiring temporal goods. But the enthusiasm of just men is not to acquire temporal goods, but to pursue righteousness eagerly, and so they abstain from fraud and the evil intent by which more riches are generally acquired. They are accounted naive because of this. So most people laugh at the just.

Commentary on Job

For the upright man's simplicity is laughed to scorn. A lamp is despised in the thought of the rich; prepared for an appointed time.

But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; 'a lamp' because he is bright within, 'despised' because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel. He, when he had brought out seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving 'a lamp despised in the thought of the rich,' who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he 'a lamp despised,' who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this 'lamp despised?' Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the 'lamp is despised in the thought of the rich,' it is therefore added, Prepared for an appointed time.

For the 'appointed time' for 'the despised lamp' is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. Hence Isaiah says, The Lord will come to judgment, with the elders of His people. Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high.

Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly 'a lamp' to us, Who by dying upon the Cross for our redemption, poured light through the wood into our benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. Yet he saw it 'despised in the thought of the rich,' when he soon after brought in, He came unto His own, and His own received Him not. Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this 'Lamp' is straightway 'despised,' according to what is there added, And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe.

Yet the 'despised lamp,' which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. Hence in the Gospel 'Truth' declareth, saying, My time is not yet come. Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. Therefore the 'Lamp' which is now 'despised' is 'prepared' for its coming 'at the appointed season.' For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke.

Morals on the Book of Job, Book 10

Moreover, their simplicity is the cause of their mockery, but simplicity is not mocked as a clear evil but as a hidden good, and so here simplicity is called "a light" because of the clarity of justice. So simplicity is "condemned by the thoughts of the rich" by those who put their end in riches. Truly those who place their highest good in riches must think that goods are greater in proportion to their utility for acquiring riches. They must have contempt for the simplicity of the just since it is the opposition of the growth of wealth. But although the simplicity itself of the just is condemned in the thoughts of the wealthy, at the same time it is not frustrated from realizing its true end, and so he says, "prepared at the appointed time." However, he does not say this as though at some moment in this present life some earthly prosperity must be given to the just as a reward for his simplicity. Rather he leaves the appointed time undetermined and the end to which the simplicity of the just was prepared. For the argument has not yet arrived at this point, but it will be clarified in the following things. So then Job insinuates in a hidden way why he is derided by his friends whom he calls rich men, because they placed the prosperity of this world as the end of man as if it were the reward of the just man. He, however, does not seek this as a reward in his simplicity, but another at the appointed time. Thus he has faith that if he invoked the Lord he will be heard by him.

Commentary on Job

Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous, because not even a contrary breath blows against you. This is a plain accusation against the justice of God or a way to lay blame on his patience. “The tents are abundant,” those, whom above he had called “rich,” he now accuses of corruption by the name of “robbers.”

Exposition on the Book of Job 12:6

The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand.

It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them. Hence it is clearly shewn, how great a contempt of earthly things was lodged in the breast of blessed Job, who then declares that all is nought which the lost enjoy in plenty, at the time when he had lost every thing. Thus he says, The tabernacles of robbers have plenty, and they provoke God with boldness; for it very commonly happens that bad men set themselves up the more against God, even the more they are enriched by His bounty contrary to their desert, and they that ought to be impelled by good gifts to better conduct, are rendered worse men by the blessings.

But we have to make out how they are called 'robbers,' whereas it is thereupon added, When He hath given all into their hands. For if they are robbers, then they took by force, and there is no doubt that God is no abettor of those that use force. In what sense then does He Himself bestow what they that are robbers carry off by wicked means? We are to know then that what Almighty God in His mercy vouchsafes is one thing, and another thing what in His wrath He suffers men to have; for that which robbers do contrary to right the Equal Dispenser no otherwise than justly permits to be done by them, that both the man who is let to rob being blinded in mind may increase his guilt, and that he who suffers from his robbing, may now in the mischief thereof be chastised for some sin, which he had been guilty of before. For look, a man taking post in the pass of a mountain lies in wait for travellers passing by; now he that is taking his journey perchance has done some wickedness at one time or another, and Almighty God requiting him his evil-doing in the present life, and giving him into the hands of the lier-in-wait, suffers him either to be spoiled of his goods, or even to be killed. And so what the robber unjustly aimed at, the same the Equitable Judge justly permitted to be done, that both the one might be repaid what he had done contrary to justice, and the other might one time or another receive the worse chastisement, by whose voluntary deed of atrocity Almighty God brought just vengeance for sin upon the head of another. He is cleansed that suffers the wrong: in the case of him that does the wrong guilt is accumulated; that either from the very depth of wickedness he may one day be brought back to repentance, or else be visited with eternal damnation, aggravated in proportion as he was borne with for long in his sin. With the first He deals in mercy that he may bring his sins to an end, with the other in severity that he may greatly add thereto, unless he betake himself to repentance; in the one evil deeds are wiped away while he suffers violence, in the other they are accumulated while he offers it. Therefore it is meet and right that Almighty God suffer that to be done which He forbids to be done, that by the very same act, whereby He now awaits and bears with the unconverted for long, He may one day smite them the worse. Therefore it is rightly said, The tabernacles of robbers are in plenty, and they provoke God with boldness; when He giveth all into their hand; for what the wicked take away, He does Himself give them, Who might have withstood them in their rapine, if He had been minded to pity them.

Yet this may likewise be understood of spiritual things. For it very often happens that some have gifts of teaching vouchsafed them, yet they are swoln with the same, and have a desire to appear great by comparison with others. And to 'provoke' Almighty God is to be lifted up amongst our neighbours on the score of His gifts. Which same also are not unjustly called 'robbers,' in that whilst they speak what they never do, they take away the words of the righteous to serve the turn of their own speech. But because those very words heavenly Grace vouchsafes to some persons, whose lives notwithstanding it leaves in a course of wickedness, in themselves they are 'robbers;' but yet the good that is theirs they have gotten from above.

Morals on the Book of Job, Book XI

Since the rich who deride the simplicity of the just do not stop at this but go as far as contempt of God, he adds, "the tents of the robbers abound." Because some place their end in riches, it follows they search carefully for all the ways to attain this last end either by fraud or by some other manner. So they become robbers who abound in the wealth when they rob. Contempt of God follows from this abundance, and so he adds, "and they audaciously provoke God." For someone acts audaciously when he believes what he is doing is good. For since the conscience is vexed about evil, man does not perpetrate evil without fear, as Wisdom says, "Since iniquity is fearful, it is condemned by all." (Wisdom, 17:10) Those who place their ultimate end in riches, think from this very fact that everything is good which is useful to attain this end. Now it is clear that when they acquire riches by robbery, they provoke God by acting against his justice, and so they consequently audaciously provoke God. Or, another interpretation is: from riches man becomes so swelled with pride he thinks he is sufficient unto himself through them and so he has audacious contempt for God, because he put his confidence in riches. As Deuteronomy says, "The beloved grew fat and disobedient." (Deut. 32:15)

He had said that the tents of robbers who provoke God abounded. So lest someone perhaps object that this kind of abundance is not from God, he says, "since he has given everything into their hands," into their power. For the power to harm someone comes only from God, but the will to do evil comes only from oneself. By the fact then that they rob they provoke God, but their resulting abundance comes to them from God.

Commentary on Job

7–10

Why do you behave as if you had made a great and wonderful discovery? It was necessary, in fact, that such a man died, and nobody ignores it. At the same time, we all know that “in his hand is the life of every human being.” Do you see how not only creation but Providence also testifies to God? They both give witness that he controls everything and supports both the life and soul of human beings, so well that he can, when he wants, punish and correct them.

Commentary on Job 12:7A-10B

7–8

But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall answer thee: and the fishes of the sea shall declare unto thee.

What are we to understand by 'the beasts,' but men of slow parts; and what by 'the fowls of the air,' but those that are skilled in high and sublime truths? For of 'the beasts,' i.e. the dull of sense, it is written; Thine animals shall dwell therein. And forasmuch as those, who have minds for sublime themes, soar among the words of the Redeemer, it is written, So that the birds of the air come and lodge in the branches thereof. And what by 'the earth,' saving men whose taste is for earthly things? Hence too it is said to the first man on his forsaking the things of heaven, Dust thou art, and unto dust shalt thou return. What are we to understand by 'the fishes of the sea,' but the inquisitive ones of this world, concerning whom the Psalmist saith, The fish of the sea, that pass through the paths of the seas. Which same busy themselves in large researches into things, as it were in undiscoverable floods.

Morals on the Book of Job, Book XI

7–8

He proves this as a consequence when he continues, "Ask the beasts and they will teach you, the birds of the air will be your counselors; Speak to the earth and it will answer you, the fish of the sea will make it known to you." Man asks creatures when he diligently considers them. But they respond to the questioner when in considering them, he perceives that there is such a great order found in their disposition of parts and in the order of their actions that they could exist only governed by the disposition of some superior wisdom.

Commentary on Job

Who knoweth not in all these that the hand of the Lord hath wrought this?

As if he said in plain terms; 'Whether you ask the dull of understanding, or persons full of the loftiest subjects, or those devoted to earthly ways, or the men busied with investigations that belong to this world, all of them acknowledge God to be the Creator of all things, and with one consent agree about His Power, though they do not with one consent live in submission to it. For that which the righteous man speaks by his way of living too, that the unrighteous man generally is constrained to own concerning God by his voice alone, if not otherwise; and it comes to pass that evil-doers, by attesting Him, do homage to the Creator of all things, Whom by their deeds they rebel against, in that Him, Whom they have dared to fight against by their lives, they cannot deny to be the Creator of all things.

Yet this same may also be understood to good purpose after the mere form of the letter alone; in that every creature, when it is looked at, as it were utters a voice of its own, bearing witness by that mere form which it has. We ask 'the beasts,' or 'the fowls of the air,' 'the earth,' or 'the fish,' whilst we view them, and these answer us with one accord, that 'the Hand of the Lord hath wrought all things,' in that whilst they present their lineaments to our eyes, they bear witness that they are not from themselves. For by the mere circumstance that they are created, by the figure they present, they render as it were the voice of confession to their Creator, Who, as He created all things, likewise ordained how they should be conducted.

Morals on the Book of Job, Book XI

He shows that all these things answer when asked, "Who does not know that the hand of the Lord made all these things?" So, then, all things confess that they have been made by God.

Commentary on Job

In Whose Hand is the soul of every living thing, and the spirit of all flesh of man.

For by the 'Hand' Power is denoted. Thus 'the soul of every living thing, and the breath of all mankind,' is in the Power of Him, from Whom it has its being, that He Himself should appoint in what condition it should be, Who vouchsafed that to be, which was not. But by 'the soul of every living thing' may be denoted the life of beasts. Now Almighty God quickens the soul of beasts to the extent of the corporeal senses, but man's spirit He draws out to a spiritual understanding; and thus 'in His Hand is the soul of every living thing and the breath of all flesh of men,' in that both the one, He bestows this power on the soul that it should give life to the flesh, and in the other He quickens the soul to this degree, that it should attain to the understanding of eternity. But we are to bear in mind that in Holy Writ 'the spirit of man' is wont to be put in two ways. For sometimes 'the spirit' is put for the soul, sometimes for spiritual agency. Thus 'the spirit' is put for the soul, as it is written of our own Head Himself, And He bowed His Head, and gave up His Spirit. For if the Evangelist had called any thing else 'the spirit' saving the soul, then surely upon that spirit departing, the soul would have remained. Moreover, the term 'spirit' is used for spiritual agency, as where it is written, Who maketh His Angels spirits, His Ministers a flaming fire. For Preachers are occasionally called 'Angels,' i.e. 'bearers of tidings,' in Holy Writ, as where it is said by the Prophet, The priest's lips keep knowledge, and they seek the law from his mouth: for he is the Angel of the Lord of Hosts. Thus Almighty God 'maketh His Angels spirits,' in that He changeth His Preachers into spiritual men. But in this passage, if by 'the soul of every living thing,' the mere life of the body is denoted, by the 'spirit of all flesh of man,' there is set forth the agency of a spiritual understanding.

Morals on the Book of Job, Book XI

If, however, creatures of this sort were made by God, it is evident that they are in the power of God as artifacts in the power of the artisan, and so he adds, "In whose hand," in whose power "lies the soul of every living thing," not only of other animals, "and even the spirit of all human flesh." If, then, they are in his power, it is clear that no one can have them, except from him, as Daniel says, "The Most High rules in all the kingdoms of men, and he will give to each one what he will." (4:14) So it is evident that no man can possess the earth and the animals spoken of above which are the wealth of man unless God will give them into his hand. So if robbers prosper, God gave it into their hands. By this opinion he refutes those who asserted that wealth is given by God as a reward for justice, since wealth is even given to thieves by God.

Commentary on Job

Consider if this does not refer to the following words, “But ask the animals, and they will teach you.” The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the resolutions of Providence, but it is given to reason. There is an example, as the palate judges food, so reason judges what is said and what is in the nature of the cosmos. “Consider also this yourselves,” he says to his friends, “and you will find out the nature of what happened to me.”

Commentary on Job 12:11

“It is reason that discerns words, and the palate that recognizes the taste of foods.” Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better. Or it means, since I am not devoid of reason, I know that. In fact, if God has granted us a palate to recognize the taste of foods, he has also given us reason to make our decisions and the time to acquire knowledge.

Commentary on Job 12:11A

The ear trieth words, and the mouth of the eater savour.

There is scarce a person that is ignorant that the five senses of our body, viz. of seeing, hearing, tasting, smelling, and touching, in all their operations of perceiving and discriminating derive the power of perception and discrimination from the brain. And whereas there is but one judge that presides within, viz. the percipient faculty of the brain, yet by their proper passages he keeps five senses distinct, God causing great marvels, so that neither the eye should hear, nor the ear see, the mouth take in scent, the nose taste, nor the hands smell; and whereas all things are determined by the one faculty of the brain. Yet no one of the senses can do aught but what it received by the Creator's appointment. And so by these corporeal and external arrangements we are left to gather the interior and spiritual ones; so that by that which is open to the eye in us, we ought to pass on to the secret thing that is in us, and escapes our eyes. For we are to observe, that whereas there is one Wisdom, it dwells in one man less, in another more. To one it gives this function, to another that; and in the manner of the brain, it uses ourselves like so many senses, that though in itself it bears no dissimilitude to itself, yet by us it is ever working different and dissimilar operations, so as for this man to receive the gift of wisdom, and that the gift of knowledge; one to have kinds of tongues, and another the grace of healing.

But in these words wherein blessed Job saith, The ear trieth words, and the mouth of the eater savour, he seems likewise to imply something about the Elect and the damned; for the words of wisdom, which the children of perdition hear, the Elect not only hear but taste too, that that should have a savour for them in the heart, which conveys no sound to the minds of the damned, but only to their ears. For it is one thing to hear food named only, and another thing to taste of it also; then the Elect so hear of the meat of wisdom, that they taste of it, in that what they hear is full of relish to them in their very marrow from love; but the knowledge of the reprobate extends only to the cognizance of the sound, so that they hear indeed of virtues, but yet from coldness of heart they know nothing what a relish they have. By which same words blessed Job condemns the inexperience of his friends, and the presumption of all that are puffed up for their learning in wisdom, in that it is one thing to know somewhat concerning God, and another to taste with the mouth of understanding the thing that is known. Therefore it is well said, Doth not the ear try words? and the mouth of the eater savour? As if it were said to the presumptuous in plain words, 'The words of instruction, which came to you only so far as to the ear, to me touch the mouth of understanding likewise in the inward savour.' But because a weak age, even when it hath a right sense, should not spring forth with incautious haste to preach, it is rightly added;

Morals on the Book of Job, Book XI

11–12

Job asserted above (v.2) that what Sophar had said about the excellence of the greatness of God was evident to all men. Here he intends to show that men can come to an understanding of these things by the experience of divine power and wisdom in human affairs. First, then, he shows how men arrive at knowledge in things from experience, saying, "Does not the ear judge words" namely when it hears them, "and" does not "the palate of one eating," distinguish "flavor". Since experience is from sense, he fittingly shows the power of experience for the judgment of the senses especially in hearing and taste. For, since hearing is the most teachable of all the senses, hence it is most valuable in the contemplative sciences. Taste, however, is appreciative of food, which is necessary for the life of men; and hence through the judgment of taste he expresses the experience which one has about things in the active life. Because of this, from the judgment of the two senses, he shows the power of experience as much in speculative things as in practical things. When he then says, "There is wisdom in the ancients," this expresses the contemplative life because old men heard many things. "Prudence comes with advanced age." This expresses the active life because men taste many things in a long life, both helpful and harmful.

Commentary on Job

12–13

“In the length of time is wisdom, and in long life knowledge.” In this passage it can be gathered that reason is natural to humanity as well as eating; or, at the beginning he said, “Are you really the only men?” Since I am a man, he means, I can understand what you also understand. “In length of time,” he says, “is wisdom.” It seems to me that he is criticizing them. “Do you believe,” he says, “that you have found out all things?” Even if we possess reason to discern, we need a long time to find out things. “With him are wisdom and power, with him counsel and understanding.” “All wisdom indeed,” he says, “is in God, in his fullness, and it is in him without any need of time.” … Therefore, is it possible that since we know that, we also know all things? I know that the wicked are punished; but I am punished despite my justice, so time is needed to understand this.

Commentary on Job 12:12-13

With the ancient is wisdom, and in length of days understanding.

For these sayings are set fast in the root of wisdom, which by continuance in living, are also made strong by the practice of deeds. But because there are many to whom at once longer life is given, and yet no grace of wisdom vouchsafed, it is further shewn with propriety on whose decision the gifts themselves depend.

Morals on the Book of Job, Book XI

With Him is wisdom and strength: He hath counsel and understanding.

We not unfitly interpret these words of the Only begotten Son of the Supreme Father, so as to understand Him to be Himself 'the Wisdom and Strength of God.' For Paul also bears testimony to our interpretation, in the words, Christ the Power of God and the Wisdom of God. Who is ever 'with Him,' in that, In the Beginning was the Word, and the Word was with God, and the Word was God. But God 'hath counsel and understanding;' 'counsel,' in that He orders His own matters, 'understanding,' in that He knows ours. By the naming of 'counsel' may also be denoted the mere delay of secret judgment alone, as that He is sometimes slow in striking offenders, not because the sin of bad men is not seen, but that their sentence of condemnation, which is delayed for the practising of penance, may seem as if out of counsel slow to issue forth. And so what the public declaration one day reveals without, that lay hid with the Almighty Lord in counsel before the world began.

Morals on the Book of Job, Book XI

After he has shown the power of experience, he then adds what men can know by experience about God when he says, "With him is wisdom and courage, he has counsel and understanding." Here he attributes four things to God which have an order among themselves. The first, certainly, is to know hidden things, which pertains to understanding. Second, from the things he understands one discovers in actions means which are fitting for an end. This pertains to the counsel just as in speculative things, by also those things which a man understands he deduces reasons to know certain conclusions. The third is for the purpose of having a right judgment about the things which man investigates, which pertains to wisdom. The fourth is that he might vigorously execute those things which he judges ought to be done, and this pertains to fortitude.

Commentary on Job

If He break down, there is none that can build again: if He shut up a man, there is none that can open.

Almighty God 'breaks down' the heart of man, when He forsakes it; He 'builds it up,' when He fills it. For He does not destroy man's soul by consummation of war, but by withdrawing Himself from it; in that when it is left to itself, it wants nothing to its own ruin. Whence it commonly happens, that when the heart of the hearer, in due of his sins, is not filled with Almighty God's grace, it is in vain that he is outwardly admonished by the preacher. For every mouth that speaks is but mute, if He does not utter a voice in the heart within, Who inspires the words that are admitted into the ears. Hence the Prophet saith, Except the Lord build the house, they labour in vain that build it. Hence Solomon saith, Consider the work of God; for who can set him right whom He hath despised? Nor is it strange, if the preacher is not attended to by the reprobate soul, since it sometimes happens that the Lord Himself, in the things which He speaks, is withstood by the tempers of those that withstand Him. For hence it is that Cain could be admonished even by the voice of God, yet could not be changed, because as due to the sin of his evil heart, within God had already forsaken the soul, to which outwardly He addressed words to serve for a testimony. And it is well added, If He shut up a man, there is none that can open; in that every man, whereinsoever he does wrong, what else does he but make for himself a prison-house of his own conscience, that guiltiness of soul may oppress him even though no man accuse him without? And when by the judgment of God he is left in the blindness of his evil heart, he is as it were shut up within himself, that he may never find a place of escape, which he never deserves to find. For it often happens that there are persons who long to quit their bad practices, but because they are weighed to the ground by the burthen of them, being shut up in the prison-house of bad habit, they are unable to go forth of themselves. And there are some that anxiously desiring to visit their own offences with punishment, turn into worse offences what they reckon themselves to be doing aright; and it is brought to pass in a lamentable way, that what they take for their going out they find to be their imprisoning. Thus the reprobate Judas, when he inflicted death upon himself to spite sin, was brought to the punishment of eternal death, and repented of sin in a more heinous way than he had committed sin.

Therefore let it be said, If He shutteth up a man, there is none that can open. For as no man withstands His bountifulness in calling, so no one withstands His justice in forsaking; and so for God to 'shut up' is, not to open to those that are shut up; and hence it is said to Moses concerning Pharaoh, I will harden his heart. For God is said to harden the heart in executing justice, when He does not soften the reprobate heart in bestowing grace. And so He 'shuts up' the man, whom He leaves in the darkness of his own practices. For Isaac desired to open this shutting up to his first-born son, when he endeavoured to set him before his brother in blessing him. But the son whom the father desired, the Lord rejected; and him, whom the Lord desired, the father blessed even against his will; that he, who had sold his birthright to his brother for a meal, might not get the blessing of the first-born, which he had relinquished through a gluttonous appetite; who, whilst that aiming at earthly objects, following after transitory things, he desired to inherit the blessing, was rejected. For he found no place for repentance, though he sought it with tears; for tears have no fruit, which are spent on regretting with sighs things destined to perish. And so Isaac could not open even to his son, whom Almighty God by a just judgment shut up in the prison-house of his evil heart.

Morals on the Book of Job, Book XI

For since experience proceeds from sensible things, which although prior as to our way of being, are yet simply and in their nature posterior, he therefore begins to show how men can know divine power by experience. He does this first in human affairs themselves. For we can see that some men are totally destroyed, either by death, as far as natural being, or by complete humiliation, as to life in civil society even though they still have many protectors. So when they cannot be helped by men to escape destruction, it is clear that this happens from some concealed cause both divine and excelling human power, since human power cannot resist him. This is what he says, "If he destroys, there is no one who rebuilds." In the same way we see that some are impeded in their projects, even if they are not completely destroyed, although they may have many counselors. Thus it is clear that this destruction also results from some more excellent power. So he then says, "if he closes a man in," by involving him in different kinds of difficulties, "there is no one to free him," i.e. who can set him free, for according to the Qoheleth, "No one can correct him whom God has despised." (7:14)

Commentary on Job

If He withholdeth the waters, all things are dried up. If He sendeth them out, they will overturn the earth.

If 'water' be understood of knowledge for preaching, as when it is written, The words of a man's mouth are as deep waters, and the well-spring of wisdom as an overflowing brook; when 'water is withheld, all is dried up,' in that if the knowledge of the preacher is withdrawn, the hearts of those that might have flourished in eternal hope, are forthwith 'dried up,' that they should remain in hopeless barrenness, whilst, in love with transitory things, they care not to look for those which shall abide. But if by the term of 'water' the grace of the Holy Spirit is denoted, as it is said by the voice of truth in the Gospel, He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water; in which place the Evangelist immediately added, But this spake He of the Spirit, which they that believe in Him should receive; a suitable sense is laid open in these words wherein he saith, Behold He withholdeth the waters, and all things are dried up; in that if the grace of the Holy Spirit be withdrawn from the hearer's mind, the sense is at once 'dried up,' which already through hope seemed to be green in the hearer. But forasmuch as he does not mention 'water' but 'waters,' by the plural designation, he refers to the sevenfold grace of spiritual gifts, inasmuch as everyone is filled, so to speak, with as many waters as he is replenished with gifts, of which it is fitly added, Also if He sendeth them out, they will overturn the earth.

For what is 'the earth' taken for, but the sinner, to whom it is said in sentence, Dust thou art, and unto dust shalt thou return? Thus the earth remains immoveable when the sinner scorns to obey the precepts of the Lord, when he erects the neck of pride, and shuts the mind's eyes to the light of truth. But whereas it is written, His feet stood, and the earth was moved; in that when Truth is rooted in the heart, the immoveableness of the mind is stirred; if the grace of the Holy Spirit, by bestowal from above, is infused according to the voice of the preacher, instantly the earth is 'overturned,' in that the obduracy of the guilty soul is changed from the stubbornness of its immobility, that it should afterwards bow down itself in weeping to the precepts of the Lord, as much as it afore time erected the neck in swelling high against the Lord. For you may see that the earth of the human heart, when the water of God's blessing is poured upon it, afterwards gladly bears injuries, which before it outrageously inflicted; afterwards even gives its own, whereas before it even laid hands on the things of others; afterwards tortures the flesh by practising abstinence, whereas before, in the plenishing of the flesh, it let itself loose in the deadly gratifications of gross sensualities; afterwards loves its very persecutors, whereas before it refused to love even those that loved itself. When, then, the human soul watered by God's bounty begins to act contrary to what was its wont, 'the earth is overturned,' in that the part is put down, which before reared itself on high, and the face is lifted upwards, which was before weighed down deeply below.

It seems well in illustration of this point to bring forward Paul as one among many. Who when he was on his way to Damascus armed with letters against Christ, being on his journey watered with the grace of the Holy Spirit, was changed on the spot from that bloodthirsty purpose which he had, and afterwards received those strokes in Christ's behalf, which he was journeying with the intention of inflicting upon Christians; and he who before, when living after the flesh, strove to deliver the Saints of the Lord over to death, is afterwards rejoiced to offer the sacrifice of his flesh for the life of the Saints. Those cold-blooded purposes of cruelty are turned into the warmth of pity; and he that aforetime was a blasphemer and a persecutor, afterwards becomes a humble and compassionate preacher. He, who accounted it great gain to him to slay Christ in His Disciples, now holds 'Christ to be his life, and to die gain;' and so when He 'sendeth out the waters, the earth is overturned,' in that the mind of Paul, the moment he received the grace of the Holy Spirit, altered the fixture of his stubbornness and cruelty. Contrary to which the Lord utters the complaint against Ephraim, by the Prophet, saying, Ephraim is a cake under the ashes not turned. For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it. And so with the mind that harbours earthly thoughts, what else does it carry upon itself but a load of ashes? But if it will be 'turned,' the clean surface, which it had kept downwards, it brings back to the top, when it has shaken off the ashes that it had upon it. If therefore we shake off from the mind the ashes of earthly thoughts, as it were we 'turn the cake under the ashes,' that that bent of our mind may henceforth go to the rear, which the ashes of grovelling thought before overlaid, and the clean face come to the top, that our right bent of mind may not henceforth be surcharged with the weight of earthly desire. Which we can never do, except we be bedewed with the grace of the Holy Spirit, in that when Almighty God 'sendeth out the waters, they will overturn the earth.'

Morals on the Book of Job, Book XI

Then he shows how men can experience divine power in natural things, especially in rains and droughts. So he says, "If he will withhold the rain," so that it does not fall, "everything will dry up," which grows on the earth. "If he will send the rain," in great abundance, "it will cover the earth," as in floods. Although from some natural causes the rains sometimes cease to the point of a complete drought and sometimes are so heavy they flood the earth, this still does not detract from divine power which has ordered even natural causes themselves to their proper effects.

Commentary on Job

With Him is strength and wisdom.

A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is 'the Wisdom' of the Father, it is lightly said in the subsequent sentence, that with Him is first 'strength' and then 'wisdom.' Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time.

Morals on the Book of Job, Book XI

Thus, as a conclusion from these premises he says, "With him is strength." Then he begins to progress to the second point, saying, "and wisdom," as though proposing what he intends to clarify. For it is a property of wisdom that through it one may have right judgment about things. The man judges correctly about the truth of things who can discern how someone is deceived in turning aside from the truth. Thus, to show that in God there is wisdom, he then says, "he knows the one who deceives and the one who is deceived," that is, he discerns by right judgment the deception by which someone neglects the truth from a right understanding of the truth. He supposes this from what he and the friends hold in common; which is that human affairs are subjected to divine judgment, which God could not judge unless he knew man's sins, among which frauds and deceptions hold a great place.

Commentary on Job

He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness.

Whereas every man that strives to deceive his neighbour is wicked, and 'Truth' saith to the wicked, I never knew you, depart from Me ye that work iniquity; in what sense is it said here, that 'the Lord knoweth the deceiver?' But forasmuch as God's 'knowing' sometimes means His taking cognizance, sometimes His approving, He at once knows a wicked man, in that in taking cognizance He judges him, (for He would never judge any wicked man, if He did not take cognizance of him,) and yet He does not know a wicked person, in that He does not approve his doings. And so He both knows him, in that He finds him out, and knows him not, in that He doth not acknowledge him in a likeness to His own Wisdom. As it is said of any truthful man, that he does not know falsehood, not because, when any thing false is said even by others, he is too blind to find fault with it, but this very falsehood he at once knows in the tracing out, and knows not in the affection of the heart, so as not to do that himself, which he condemns the doing of in others. And it may often happen that persons, busy in artful contrivances, spread the nets of their wickedness for another's life, and when he, in ignorance of it, is seen to be taken by the snares, perchance it is questioned whether such things are seen from above, and men wonder, why it is, if God does see them, that He suffers them to be done. But He knoweth the deceiver and the deceived. For 'He knoweth the deceiver,' in that generally He sees former sins of his, and by a just judgment suffers him to fall into others also. 'He knoweth the deceiver,' in that, left in the hand of his own doings, He forsaketh him, that he may be precipitated into worse ones, as it is written, He that is unjust let him be unjust still, and he that is filthy let him be filthy still. Moreover 'He knoweth the deceived' too, in that men often do evil things that they know; and therefore they are suffered to be 'deceived,' so as further to fall into evil things which they know not. However, this is used to be done to the deceived sometimes for their purifying, sometimes as the beginning of vengeance.

He bringeth counsellors also to a foolish end, when they do any thing good even, with no good purpose, but are going after the recompensing of a temporary reward. For, if the Only-begotten Son of the Most High Father, because hereby, that He was made Man, He preached eternal truths, is therefore called the Angel of great counsel, we rightly interpret 'the counsellors,' those preachers, who furnish the 'counsel' of life to their hearers. But when any preacher preaches the truths of eternity for this, that he may acquire temporal gains, assuredly he is 'brought to a foolish end,' in that he is aiming to reach that point by laborious effort, whence he ought to have fled in uprightness of mind.

And it is rightly added, And the judges to dulness. For all that are set over the examination of other men's conduct, are rightly called 'judges;' but when he that has this oversight does not diligently examine the lives of those under his authority, nor acquaint himself whom he should correct, and how, 'the judge is brought to dulness,' in that he, who should have judged things that were ill done, never finds out those things which are to be judged.

Morals on the Book of Job, Book XI

Then he shows that there is counsel in God by those things which appear in human affairs. On this point, consider that as God knows both the principles and conditions of speculative sciences and their order to one another, and he still does not acquire knowledge of the conclusions through the principles, but he knows all things in the first, simple glance. In the same way, in practical matters we know the end and those things which are for the end and what ways are most expeditious for attaining the end, but he does not inquire as to the means in view of the end as we do when we take counsel. Thus just as one says that there is reason in God, insofar as he knows the order of principles with respect to their consequences; yet it does not belong to him to investigate anything by the method of reasoning as reason does. Thus counsel is attributed to him not by the method of investigation, but by way of simple and absolute knowledge. The depth of a man's counsel can depend on two things. First, when from the ingenuity of his counsel he leads his adversaries (even though they may seem skilled in counsels) to the necessary fact that they must arrive at an unfitting conclusion when all their means prove inadequate. To this he says, "He leads counselors to a foolish end," when by the profundity of his counsel he keeps them from the means by which they seek to attain such an end. Second, someone shows the depth of his counsel when he can lead his adversaries by the subtlety of his counsel to ignore what they ought to do. To this he says, "and judges to dullness." He calls judges wise who usually have the habit of right judgment about what should be done. Just as in speculative disputes someone is called a skilled debater who can lead his adversary into an erroneous conclusion, or can so prove some proposition that nothing can be said against it, so God does against his adversaries. Since by ways which they themselves chose, he both leads them to perdition, and so he strengthens his truth and works so that they cannot be shaken by his adversaries.

Commentary on Job

18–19

These words must not refer to the sons of Aaron, who did not live anymore at that time, but to priests such as Job himself and Melchizedek. If the narrative is about real and holy priests, how is it said that they are led away in amazement? Evidently, [they are led away] in order that they may be astonished and admire the prodigies that are brought agains the impious through the decision of God and through the godhead. And so Job proceeds to relate here the admirable things that through the power and will of God happen in the sea, among the nations, among the kings and the leaders, and among all those, who prevail with force, deal with weapons and are called to war. Therefore, he submits.

Commentary on Job 12:19

He looseth the belt of kings, and girdeth their reins with a cord.

They that know how to regulate aright the motions of their members, are not unjustly called 'kings.' But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so 'He looseth the belt of kings,' when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by 'a cord,' but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. And because fleshly gratification has its dominion in the 'reins,' the strict Judge of the conscience, Who 'looseth the belt of kings,' 'girdeth their reins with a cord,' that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may shew even publicly to be as abominable as they are.

Morals on the Book of Job, Book XI

Since he has said this in a general way, he now makes it clear by specific examples, showing how all things which seem excellent in human affairs are brought by the depth of divine counsel "to a foolish end" and "to dullness." In human affairs, kings excel with respect to power. As to them he says, "The belt," that is the swordbelt, "of kings he loosens," for their power is designated in their swordbelt, according to the Psalm 44, "Gird your sword upon your thigh, O mighty one" (v.4); "and he girds their loins with ropes," when they are led into captivity, in which he notes the complete failing of their power.

Commentary on Job

He leadeth the priests inglorious, and overthroweth the mighty.

The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord? But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called 'inglorious?' Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said, And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore 'the mighty are overthrown,' in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures.

Morals on the Book of Job, Book XI

Priests excel by the reverence in which they are held, concerning which he adds, "he makes the priests inglorious." The first men and counselors in a kingdom or a city seem to excel in the prudence of their advice, and he says regarding them, "and he dispossesses the nobles," that is, he deceives them.

Commentary on Job

20–21

“By changing the speech of those who speak truly.” He is not referring here to those who speak truly, so much as to those who believe they speak truly. He convinces them of their falsehood when he makes what they had predicted happen in a different way.“By taking away the doctrine of the elders,” Job shows them that the frustration of their projects occurs without any consideration for their authority. “He pours contempt on princes,” both those who are entrusted with teaching and the leaders who take care of the administration of common goods. When God opposes them, they lose completely the high position they previously had where they stood. “He lifts up those who were oppressed.” After showing what God can do to these people, who are considered to be illustrious, he includes the wealth and protection he can grant to the humble, so that the divine power may be known by both these classes of people.

Exposition on the Book of Job 12:20-21

Who changeth the lip of the truthful, and taketh away the instruction of the aged.

When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, 'What hast thou to do, to declare My statutes, or that thou takest My covenant in thy mouth? Whence also he beseeches, saying, And take not the word of truth utterly out of my mouth. For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those that do it not. He then that prayed that he might not have it 'taken out of his mouth,' what did he else than pray for the grace of good practice? As if he said in plain words, 'Let me not go astray from good works, lest, while I lose the regularity of good living, I also part with the right rule of speaking.' And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly things. Whence 'Truth' saith in the Gospel, For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. Hence also John saith, They are of the world, therefore speak they of the world. Therefore it is well said, Who changeth the lip of the truthful, and taketh away the instruction of the aged. In that while they, who were aforetime 'truthful' in preaching heavenly things, setting their affections on those of time, are sunk down to the same, 'the lip of the truthful is changed, and the instruction of the aged taken away;' in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour.

Which nevertheless may be understood more plainly of the Jews, who before the Lord's Incarnation were 'truthful,' in that they believed that He was to come, and proclaimed the same; but when He appeared in the flesh, they denied that it was He. Therefore 'the lip of the truthful was changed,' in that Him, of Whom they had told that He was about to come, they denied when present; 'and the instruction of the aged was taken away,' in that they never followed in believing the things, which they remembered their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall 'turn the hearts of the children to their fathers;' that 'the instruction of the aged,' which is now 'taken away' from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by 'the aged' we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of 'Truth,' then 'the instruction of the aged was taken away,' when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I understand more than the ancients. And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly, Because I keep thy precepts. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach.

Morals on the Book of Job, Book XI

Philosophers excel in the consideration of the truth. He says regarding these, "He alters the truth from their lips," i.e. the lips of those who are eager to speak the truth. For God sometimes darkens the mind of those men by taking away his grace so that they cannot find the truth, and, consequently cannot speak it, as Romans says, "Saying that they were wise, they have become foolish." (1:22) Old men also excel in the direction of the young, and in their regard he continues, "he takes away instruction from the elders," either because old men are made fools of, or because they are completely taken out of society, as Isaiah says, "the Lord will take away from Jerusalem the judge and the prophet, the diviner and the elder." (Is. 3:1)

Commentary on Job

He poureth contempt upon princes, and lifteth up those that were oppressed.

For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as 'Princes' by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord's Incarnation, and the Gentile world believed it, both 'the princes' fell into contempt, and they that had been borne down in the sin of unbelief, were 'lifted up' in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as it were an enemy; He hath swallowed up Israel; He hath thrown down all his palaces; He hath destroyed his bulwarks. Now 'palaces' in cities are for ornaments, but the 'bulwarks' are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of working cures, are a kind of 'palaces' of the mind, which though a man have not, yet he is able to stand fast defended by faith and righteousness, though he does not shew himself at all adorned with the towering height of the gifts of virtue; but faith, hope, and charity, are not our 'palaces,' but our 'bulwarks,' which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judaea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, 'He overthrows all her palaces.' And because, for her hardness of heart, He let faith, hope, and charity, be taken away from her, He was bent to 'destroy her bulwarks.' Now we have the right order observed, in that the 'palaces' first, and then the 'bulwarks,' are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the things, which He took from the unbelievers, He adorned the believers' minds. Whence it is written, And to divide the spoils of the beauty of the house. For when He took away from the Jews the spoils of the powers of virtue, He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere 'letter,' which 'killeth,' and on the other, by the converted Gentiles penetrated in the 'spirit, which maketh alive.'

For those are not unjustly called 'princes,' who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth contempt upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteth up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground.

Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is lightly subjoined, And revealeth deep things out of darkness.

Morals on the Book of Job, Book XI

Princes excel in the authority which they have for ruling others, and he says about these, "he pours contempt on princes," so that they are despised by those who should obey them. All these things seem to relate to what he had said, "He leads counselors to a foolish end." (v.17) But the fact that sometimes some are advanced from a lower state to the highest seems to relate to what he had said, "and judges to dullness." (v.17) As to this he then says, "and those who have been oppressed he relieves," which refers to the weak oppressed by the power of greater men, who are sometimes elevated to a state of power, after those oppressing them are cast aside.

Commentary on Job

“Revealing deep things out of darkness, and he has brought into light the shadow of death.” The literal meaning is, “He manifests the things which are hidden to all, and preserves those who are in danger and close to death.” He calls danger “the shadow of death,” because, as shadow is very close to the body that produces it, so danger is very close to the death that causes it. However, the profound meaning of this sentence appears to announce prophetically the advent of the Lord, who said to the prisoners, “Come out, and to those who are in the shadow, show yourselves,” “and appeared to those, who sit in darkness and in the shadow of death.”

Commentary on Job 12:22

Who discovereth deep things out of darkness, and bringeth out to light the shadow of death.

For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that 'deep things are discovered out of darkness?' Whence too 'Truth' Himself, speaking in parables to the disciples, saith, What I tell you in darkness, that speak ye in light. For when by explaining we unravel the mystical knots of allegories, then we as it were 'speak in light, what we have heard in darkness.' Now 'the shadow of death' was the hardness of the old Law, which made every one that sinned liable to be punished with the death of the body. But when our Redeemer tempered by mildness the harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, 'He brought out to light the shadow of death.' For this death, wherein the flesh is severed from the soul, is a 'shadow' of that death, wherein the soul is severed from God, and so 'the shadow of death is brought out to light,' when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also.

For the Lord 'revealeth deep things out of darkness,' when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of Him by the Psalmist, He made darkness His secret place. But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is lightly added, And bringeth out to light the shadow of death. For 'the shadow of death' is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom too, in the character of a certain one, it is said, And his name was Death. And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so 'the shadow of death is brought to light,' in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of.

Morals on the Book of Job, Book XI

As to those men who have no prestige, but live hidden in the lowest state, he then says, "he reveals those deep in darkness," that is, men placed in a lower state, who are unknown because of this, as though existing in darkness. He leads these to glory by revealing them to others. As to those that are thought foolish and ignorant, he then says, "he kindles the light where death's shadow lay," for the shadow of death seems to be ignorance or stupidity, since the living are distinguished from the nonliving especially by knowledge. Thus, "he kindles the light where death's shadow lay," when he gives either wisdom to the ignorant or he shows those who were wise but whose wisdom was unknown before actually to be wise. What he has just said, "Those who had been oppressed he relieves," is in opposition to his other statement, "he removes the belt of kings." (v.18) When he added, "he reveals those deep in darkness," he says this in opposition to "he makes the priests inglorious." (v.19) When he next said, "he kindles the light where death's shadow lay," he says this in opposition to everything which follows.

Commentary on Job

Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire.

We may understand it, viz. that 'the Lord multiplieth the nations and destroyeth them,' in this way, that day by day men are born destined to die, and that 'them, that be overturned, He restoreth entire,' in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls.

For 'He increaseth the nations and destroyeth them,' in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but 'them, that were overturned, He restoreth entire,' in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by its own misbelief, it should afterwards rise up against Him, Whom it had before preached.

Morals on the Book of Job, Book XI

As he had said that such alternation of sublimity and dejection happens among particular persons from God, he shows this same thing among all men saying of them, "who brings growth to the races," so that they increase in the great number of men, "and ruin to them," when he destroys them either by wars or pestilence. "And when they have been overturned," either by these things or from the oppression of one or of many who preside unfairly, "he restores them to integrity," for he returns it to a good condition.

Commentary on Job

24–25

Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man.

For 'the heart of the chief of the earth was changed,' when the chief priests and elders of the people in Judaea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to 'wander where there is no way,' because it was impossible that a 'way' could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power, but by a righteous judgment, light itself was made dark to them, in that whilst it came to heal the sound of mind, it blinded those that were puffed up. For in proportion as the light of miracles shone upon their faces, in the same degree were they darkened by the depth of their iniquity; and they that before His Incarnation seemed to 'walk right in the way,' after the Incarnation were made to 'stagger like a drunken man.' For a drunken man walks on that he may arrive at some place, yet he knows not what place he is making for. And so, when for the killing of the Lord, Judaea busied herself with the exertion of her evil intent, she toiled on, and knew not whither; because whereas she thought to destroy Him, Whom she had put to death, she multiplied the numbers of believers without any bounds, and 'staggered' when she was minded to fix her footing in the firmest way, in that wherein by her evil intent she thought to make an end, there being confuted, she increased His glory.

Morals on the Book of Job, Book XI

24–25

After he has shown there is strength, wisdom, and counsel in God, he finally shows that God is intelligent, understanding by this the knowledge which He has of hidden things, which seem above all to designate what is hidden in the heart. He shows that God knows these things by the fact that he works in the hearts of men, and thus he knows the hidden things of hearts like his own effects. So he says, "It is he who changes the heart of the leaders of the people of the land," with respect to their wills. As Proverbs says, "The heart of the king is in the hand of the Lord, who will incline it to whatever he wills." (21:1) Although God inclines the wills of all men, yet special mention is made of kings and princes because their wills carry more weight, for many follow their will. As to the intellect he adds, "he deceives them," which means certainly not that he leads them into falsity, but because he takes his light away from them, so that they may not know the truth, and clouds their reasoning power so that they cannot find suitable means to do the wicked deeds which they propose. So he then says, "so that they proceed in vain and along a trackless way," that is, so they proceed by ways which are unfitting, by means of which they cannot arrive at their end. One errs in acting in two ways: first, by ignorance, and regarding this he says, "they will grope in the darkness and not in the light," so that ignorance is designated by darkness and knowledge by light. Some grope in ignorance like blind men when they only consider what they can feel is right in front of them as if by touch. Some err in another way in actions because of their passions, by which their reason is bound in particular choices, so that they do not apply universal knowledge to action. As to this he adds, "and he will make them wander like drunkards," for their reason is so bound by passion that it is like a kind of drunkenness.

Commentary on Job