Job 20
Commentary from 8 fathers
I did not suppose that thou wouldest answer thus: neither do ye understand more than I.
οὐχ οὕτως ὑπελάμβανον ἀντερεῖν σε ταῦτα, καὶ οὐχὶ συνίετε μᾶλλον ἢ καὶ ἐγώ.
не та́кѡ мнѣ́хъ сїѧ̑ тебѣ̀ рещѝ проти́вꙋ, и҆ не разꙋмѣ́ете па́че не́жели и҆ а҆́зъ.
I will hear my shameful reproach; and the spirit of my understanding answers me.
παιδείαν ἐντροπῆς μου ἀκούσομαι, καὶ πνεῦμα ἐκ τῆς συνέσεως ἀποκρίνεταί μοι.
Наказа́нїе срамле́нїѧ моегѡ̀ ᲂу҆слы́шꙋ, и҆ дꙋ́хъ ѿ ра́зꙋма ѿвѣщава́етъ мѝ.
Ver. 3. The lesson whereby thou dost reproach me I will hear; and the spirit of my understanding will answer me.
2. As though he said in plain words; 'Thy words indeed I hear, but whether they were delivered aright, I discern by the spirit of my understanding.' For they that disregard the words of the teacher, employ his teaching not for an assistance but for an occasion of contention, rather that they may criticise the things heard than to follow them. This then being premised with a sort of restraint, he now springs out into the open reviling of the blessed man.
Morals on the Book of Job, Book XV
For he thought that he should not reject the opinion of Job about the hope of the future life, and so he says, "I will hear the teachings by which you argue with me," in believing what you have said about the future resurrection, but I still do not dismiss my first opinion totally. He expresses this saying, "and the spirit of my understanding will answer for me," as if to say: My intellect still knows what it should answer for its own opinion.
Commentary on Job
Hast thou [not] known these things of old, from the time that man was set upon the earth?
μὴ ταῦτα ἔγνως ἀπὸ τοῦ ἔτι, ἀφ᾿ οὗ ἐτέθη ἄνθρωπος ἐπὶ τῆς γῆς;
Є҆да̀ си́хъ не ᲂу҆разꙋмѣ́лъ є҆сѝ ѿ вѣ́ка, ѿне́лѣже положе́нъ человѣ́къ бы́сть на землѝ;
4–5In this passage Zophar speaks impudently and seriously insults Job. By scorning him, as the other two friends had already done, Zophar also defamed him for the following reason. After the beginning, after human beings came into existence, they felt “joy” and happiness in the fall “of the impious” and the “destruction of the iniquitous.” Zophar wants to include Job among them as well, according to what he says afterwards. Actually, forgetting that great number of people, Zophar addresses his words to a single person.
Homilies on Job 24.20.5
4–5Ver. 4, 5. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment.
3. Now it is clear to be seen that being puffed up with the spirit of his understanding, he warps the sentences, which he pronounces against the ungodly, to the reproving of blessed Job. For in him whom he first saw following right ways, and afterwards undergoing punishment, he reckons all that he saw to have been but hypocrisy, in that he did not believe it possible for a just servant to be put to distress by a just God. But those same sentences, which, being right, he did not pronounce in a right way, let us go through, weighing them with earnest intentness of mind; and setting at nought what he says untrue against blessed Job, let us consider how true are the things he speaks, if he were speaking them against the ungodly. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short. Going to tell the shortness of the present life, he carried back the eye of the interior to the outset of the commencement, in order to collect from the past how nothing all things are, that while they continue to be, seem to be something. For if we carry the eyes of our imagination from the very commencement of the human race up to the present time in which we now are, we see how short all was that was of a nature to come to an end. Let us imagine a man to have lived from the first day of the world's creation to this present day, yet on this day to end the life, which he seemed to have continued to so great a length, lo, the end is come, the things past are already become nought, in that every thing has passed away. For the future in this world is nought, in that not a moment, or the very shortest particle of time remains to our life. Where then is that long time, which, comprehended between the beginning and the end, is so wasted in substance, just as if it had not ever been even short in duration?
4. Therefore because the wicked have their heart centered in this life, surely they set themselves up therein and seek to win applause. They are lifted up by the flattery of the lips, having no desire to be good, but only to be called so. Which praise they think is of a great length while they receive it, but understand to have been brief when they lose it. Whence it is well said against these wicked persons, This I know of old, since man was placed upon earth, that the triumphing of the wicked is short; and it is well added, And the joy of the hypocrite but for a moment. It often happens that while the hypocrite passes himself off for holy, without a fear of letting himself appear wicked, he is honoured of all men, and the high credit of holiness is awarded to him, by those who can make out the outside, but have no eyes to look into the interior of things. Whence it happens, that he triumphs in having the first seat, is overjoyed in getting the first couch, filled with pride at receiving the first invitation, elevated at the respectful address of his followers, swoln in the pride of his heart at the observance of his dependents, as is said of such by the voice of Truth Himself. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. [Matt. 23, 5] But all this joy of theirs, compared with eternity, what will become of it, when, the crisis of death being upon them, it perishes, as though it had never been? Of which same joy the mirth is all gone, the punishment remains, and when the thing is lost, the guilt endures. And it is well said; The joy of the hypocrite like a point. For in making a point the style is lifted up as soon as set down, and there is no lingering, that it may be drawn along a line to be described. And so the joy of the hypocrite 'is like a point,' in that it appears for a moment, and is gone for ever; and just as the style, in the case of a point, while set down is lifted up in one, so the hypocrite, whilst he touches, parts with the joys of the present life.
Morals on the Book of Job, Book XV
4–5It seemed most certain to him and proved by experience that although the evil enjoy some prosperity, still it is brief and is also quickly destroyed in this life either by a premature death or by some subsequent adversity. He expresses this saying, "I know this," looking, "from the beginning when man was placed upon the earth," as though to say, from the beginning of the human race, "the praise of the wicked is shortlived." For they are sometimes praised for a little while because of some signs and beginnings of goodness which appear in them. But those are immediately darkened by the evil works which appear in them, and so the joy which they have from the favor which they take from pretense passes away in a short time. So he says, "and the joy of the hypocrites is like a speck," passing away in a moment, because afterwards they are known by their fruits, as Matthew 7:16 says.
Commentary on Job
But the mirth of the ungodly is a signal downfall, and the joy of transgressors is destruction:
εὐφροσύνη γὰρ ἀσεβῶν πτῶμα ἐξαίσιον, χαρμονὴ δὲ παρανόμων ἀπώλεια,
весе́лїе бо нечести́выхъ паде́нїе стра́шно, ѡ҆бра́дованїе же беззако́нныхъ па́гꙋба.
although his gifts should go up to heaven, and his sacrifice reach the clouds.
ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα, ἡ δὲ θυσία αὐτοῦ νεφῶν ἅψηται·
А҆́ще взы́дꙋтъ на не́бо да́ры є҆гѡ̀, же́ртва же є҆гѡ̀ ѡ҆блакѡ́въ ко́снетсѧ:
6–7Ver. 6, 7. Though his pride mount up unto the heavens, and his head reach unto the clouds: Yet he shall perish at last like the dunghill.
5. The pride of the hypocrite is said to 'mount up unto the heavens,' when his high-mindedness has the appearance of leading a heavenly life; and his 'head as it were reaches unto the clouds,' when the leading part, i.e. his intellect, is thought to equal the merits of the Saints that have gone before. Yet he 'perishes at last like the dunghill,' because at his death, when he is led to torments, being full of the dung of evil habits, he is trodden under foot of evil spirits. For the joys of the present life, which the unrighteous account great good, righteous men look upon as dung. Whence it is written; A slothful man is stoned with the dung of oxen. [Ecclus. 22, 2] Thus he that will not follow God is made slothful in the love of the life everlasting. And as often as he is stricken with the loss of temporal goods, he is surely troubled on the score of those things, which the righteous look down upon as 'dung:' what else is it with him, then, that is bruised with the buffeting of things earthly, than that he 'is stoned with the dung of oxen' And the hypocrite is justly described like a dunghill, in that while he aims to obtain temporal glory, at one time in the imagination of his heart he swells within himself, at another time he grudges that same glory to some, and laughs at others having it really. For all the evil qualities then that he is full of, his breast as it were is defiled with so much dung, in the eye of the Eternal Judge. Therefore it may be said, Though his pride mount up unto the heavens, and his head reach unto the clouds, yet he shall perish at last like the dunghill. Which same, though he feign to lead a heavenly life, though he shew his view of truth to accord with the true preachers, yet he 'perishes like a dunghill in the end,' in that his soul is damned for the stench of his evil qualities. It goes on; They which had seen him shall say, Where is he?
6. It generally happens that the life of the hypocrite is even by all men discovered at the end to be damnable, for it to be made appear by plainer marks now what sort they were of. They then that saw him elate at this present time shall say of him when dead, Where is he? For neither is he seen here where he was elated, nor yet in the rest of eternity, which he was supposed to be of. Concerning the shortness of whose life it is yet further added with fitness.
Morals on the Book of Job, Book XV
6–7It sometimes happens that from that favor which he enjoyed for a short time from his pretense he was lifted up to some high rank, and so as a consequence he shows that this also will not endure for him, saying, "If his pride should ascends up to heaven," that is, if because of this high state which he has attained he ascends to such great pride that he does not think himself liable to fall as the earth, but immovable as the heaven, "and his head touches the clouds," so that it is like he is advanced beyond the common state of man, "he will be lost in the end like dung." This will happen either from a premature death by which he is rendered a human corpse and worthless, abominable like dung as Jeremiah says, "The dead body of a man falls like dung upon the face of the earth," (9:22) or by the fact that his evil will be disclosed to all and he will be reputed vile by all, as Scripture says, "Every woman who fornicates will be tread under foot like dung on the road." (Sirach 9:10) When his pride is cast down, wonder will arise in the hearts of men about such sudden loss, and the reverence which he enjoyed will end. So he says, "and those who saw him will say: Where is he?" either in wonder or contempt.
Commentary on Job
For when he shall seem to be now established, then he shall utterly perish: and they that knew him shall say, Where is he?
ὅταν γὰρ δοκῇ ἤδη κατεστηρίχθαι, τότε εἰς τέλος ἀπολεῖται· οἱ δὲ εἰδότες αὐτὸν ἐροῦσι· ποῦ ἐστιν;
є҆гда́ бо мни́тсѧ ᲂу҆жѐ ᲂу҆твержде́нъ бы́ти, тогда̀ въ коне́цъ поги́бнетъ. ви́дѣвшїи же є҆го̀ рекꙋ́тъ: гдѣ́ є҆сть;
Like a dream that has fled away, he shall not be found; and he has fled like a vision of the night.
ὥσπερ ἐνύπνιον ἐκπετασθὲν οὐ μὴ εὑρεθῇ, ἔπτη δὲ ὥσπερ φάσμα νυκτερινόν.
Ꙗ҆́коже со́нъ ѿлетѣ́вый не ѡ҆брѧ́щетсѧ, ѿлетѣ́ же а҆́ки мечта́нїе нощно́е.
Ver. 8. He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.
7. What else is the life of the hypocrite but the vision of a phantom, which exhibits that in semblance which it does not possess in truth? Whence too it is justly likened to 'a dream,' in that all praise and glory is, as it were, gone from him whilst it is being held. For oftentimes in a 'vision of the night,' some that are poor are full of wonder that they are made rich, they see honours awarded to them, they behold heaps of riches, a multitude of attendants, the most beautiful garments, abundance of food presented to them. They are delighted to have escaped poverty, which they bore with a grieved spirit; but on a sudden, when they wake, they find how false all the joy was which they felt, and they are sad that they have awoke, in that real want gripes them awake. Thus the minds of hypocrites, whilst what they do is one thing, and what they exhibit to men another, win applause by the mere exhibiting of holy living; in the esteem of men they are set before numbers that are better, and whilst they are highminded with the secret thought within, they exhibit themselves without as humble. And whereas they are excessively commended by men; they imagine that in the eyes of God also they are such, as they delight to make themselves known to be to their fellow-creatures. Hence it comes to pass that they assume that they will likewise obtain the rewards of eternal life, and they who triumph here below, upon the commendations of their fellow-creatures, doubt not for a moment that they will have rest there; but in the midst of this the secret hour of their call creeps upon them, and while they shut the eyes of the flesh they open those of the spirit, and so soon as they have gotten eternal punishments, they there see, that they were rich in the repute for virtues only in sleep. Well then is it said of such a hypocrite, Yea, he shall be chased away as a vision of the night. For this, that he sees himself for a brief space rich in man's esteem, is of the show of a phantasm, not of the substance of virtue. For when his soul wakes up at the dissolution of the flesh, it learns, assuredly, that it was in a sleeping state that it saw the partial regards of men about it.
Morals on the Book of Job, Book XV
To show his dejection is irreparable he then says "Like a dream flying away he will not be found," for as a bird flying away easily disappears from the eyes of men, so also dreams easily disappear from human knowledge. As little or no trace remains of them, nor does there exist any testimony by which it could be brought back if it is lost, his knowledge passes away irreparably. Sophar likewise gives one to understand that the downfall of the wicked is irreparable. He shows the causes of this irreparability are many. First, on the part of the sinner himself who perishes, and so the text says, "he will pass away like a vision in the night," which is a vision of sense image which is not lasting, and so after he loses it, it cannot return. A vision during the day is of something permanent, which if someone has ceased to see it, he can run back to see it again. In the same way, as long as he remains a sinner, if adversity should come to him, he can hope for recovery. But when he passes out of this life, there is not further hope for recovery.
Commentary on Job
The eye has looked upon him, but shall not [see him] again; and his place shall no longer perceive him.
ὀφθαλμὸς παρέβλεψε καὶ οὐ προσθήσει, καὶ οὐκέτι προσνοήσει αὐτὸν ὁ τόπος αὐτοῦ.
Ѻ҆́ко призрѣ̀, и҆ не приложи́тъ, и҆ ктомꙋ̀ не позна́етъ є҆го̀ мѣ́сто є҆гѡ̀.
9–10This means that their ruin comes suddenly, so that you may not believe that their calamity comes from a natural condition but that it is in accordance with a divine and extraordinary power. Moreover, this concerns not only their crimes but also their sacrifices. If they offer any, they turn out to be useless. “Let his inferiors,” Zophar says, “destroy his children.” This sentence also demonstrates clearly that the blow comes from God, because inferior people prevail on those who are stronger, and those who are outcast prevail on those who have power.
Commentary on Job 8:10
Ver. 9. The eye also which saw him shall see him no more: neither shall his place any more behold him.
8. What is the 'place' of the hypocrite, saving the heart of his flatterers? For there he rests, where he finds partialities towards him. Therefore 'the eye that saw him shall see him no more,' because being removed by death, he is hidden from his foolish lovers, who were wont to behold him, admiring him. 'Neither shall his place any more behold him,' because the tongues of his flatterers do not follow him with their partialities to the Judgment. Yet so long as he lives he does not cease to teach his followers likewise the things that he practises himself; and through the frowardness of his erring way he begets others also in a likeness to that false pretension which he shews forth. Concerning whom it is fitly added in this place.
Morals on the Book of Job, Book XV
Second, he shows his fall to be irreparable on the part of other men when he then says, "The eye which saw him will not see:" for things which pass out of sight also pass easily out of mind, and so the dead who are withdrawn from human sight are easily forgotten. As a result, they neither have honor in the memories of men nor do their friends care to give them further aid. Third, he shows the cause of his inability to be restored, because he cannot return to his former state, and so he says, "nor will his place behold him any more." For man cannot return after death to the same mode of living.
Commentary on Job
Let [his] inferiors destroy his children, and let his hands kindle the fire of sorrow.
τοὺς υἱοὺς αὐτοῦ ὀλέσαισαν ἥττονες, αἱ δὲ χεῖρες αὐτοῦ πυρσεύσαισαν ὀδύνας.
Сынѡ́въ є҆гѡ̀ да погꙋбѧ́тъ ме́ньшїи, и҆ рꙋ́цѣ є҆гѡ̀ возжгꙋ́тъ бѡлѣ́зни.
Ver. 10. His children shall be wasted with poverty.
9. It is written, For into a malicious soul wisdom shall not enter [Wisd. 1, 4]; and it is declared by the Psalmist, The rich have lacked and been a hungred [Ps. 34, 10]. For if their want and hunger were spoken of outward starving, then surely they would be any thing but rich, who were in want of the bread of the body. But forasmuch as whilst they are increased without, they are rendered void within, they are described as rich and needy at one and the same time, in that they never entitle themselves to be filled with the bread of wisdom. And so the children of this hypocrite are 'worn down with want,' because they that are born in hypocrisy in mimicry of him, whilst they do not hold the substance of truth, are brought to nought in the penury of the heart. And his hands shall repay him his own grief.
10. What is denoted by 'hands,' saving works? Thus 'his hands will repay him grief,' because he will reap just damnation from his wicked course of life. Now it is well said, not 'give,' but 'repay,' in that his froward deeds shall pay him back eternal punishment like a kind of debt. But before he is brought to eternal punishment, let him add more fully the sort of character that he shews himself here. It goes on, His bones shall be full of the sin of his youth, and shall sleep with him in the dust.
[MORAL INTERPRETATION]
11. The origin of a bad beginning by preoccupying further multiplies the causes of sin. For when a man has begun to do evil, by custom he now grows to a worse height in that which he had begun. What then is the 'youth' of this hypocrite, but the beginning of wickedness, since in youth passion now begins to kindle? And the hypocrite then has youth, when he begins to long for and to embrace the passion for glory. Which same, whilst the soft salves of flatterers redouble it, they give strength to, and as it were turn it into bones. For what he begins badly, he is daily strengthening for the worse by custom. Therefore let it be said; His bones shall be full of the sin of his youth; in that the rigid habits of evil practices in him are taken from the sin of an ill beginning. Hence it is written in the Proverbs, The young man according to his own way, when he is old, will never depart therefrom. [Prov. 22, 6] Which same 'bones' truly 'will sleep with him in the dust,' for so long do evil practices endure in him, until they drag him to the dust of death. Since for his 'bones,' or evil habits, to 'sleep with him in the dust' is for these never to quit him even to the very dust, that is, never to cease from sin even until death. Therefore bad habits, which are once begun, keep hold of him, and daily become more hardened. And they 'sleep with him in the dust,' because they are never ended but with his life. But this may be taken in another sense also.
12. For the hypocrite occasionally has something in practice that is strong and vigorous, but whilst he makes believe to have many good points that he is without, he loses even these which he has. Whence it is well said now; His bones shall be full of the sin of his youth. For whereas in his levity and fickleness he does many things like a child, even in strong ones which he may do he is enervated in sin. Which same 'bones shall sleep with him in the dust,' because as all that hypocrisy which he carries on is dust, so too whatever he has in him that is strong is robbed of all its solidity, so that by pretension to virtue he loses that also which there might have been in him of a virtuous nature. And so for 'his bones' to 'sleep with him in the dust' is even if there be things done well, for them to come to nought together with his evil deeds.
Morals on the Book of Job, Book XV
Not only will he himself be cast aside, passing away in his own person and be taken away from the eyes of men never to be restored to his own place, but his sons will also be punished for his sin. So the text continues, "His children will be wasted by extreme poverty," by the just judgment of God, so that since he sinned to attain the riches for his sons, he is even frustrated in his hope when his sons are impoverished. Then, as though agreeing now with the opinion of Job, he then speaks also about the punishments of the future life saying, "and his hands will cause him pain," because he will suffer pain in punishments for his sinful works which he did.
Commentary on Job
His bones have been filled with [vigour of] his youth, and it shall lie down with him in the dust.
ὀστᾶ αὐτοῦ ἐνεπλήσθησαν νεότητος αὐτοῦ, καὶ μετ᾿ αὐτοῦ ἐπὶ χώματος κοιμηθήσεται.
Кѡ́сти є҆гѡ̀ напо́лнишасѧ грѣхѡ́въ ю҆́ности є҆гѡ̀ и҆ съ ни́мъ на пе́рсти ᲂу҆снꙋ́тъ.
“Their bones are full of marrow and will lie down in the dust with them.” By the “marrow” that is inside the bones, the author signifies prosperity. That is, from his former prosperity he will pass to a profound abasement, so that he will not be inferior to the dead.
Commentary on Job 20:11
It is apparent that this retribution of pain must be understood to be after death, when the text adds, "His bones will be full of the vices of his youth and they will sleep with him in the dust," as if to say: Even after death, when his flesh will be dissipated into dust when only his bones remain in the grave, he will suffer punishment for his sins, not only the ones he committed in old age, but also those he committed in his youth a time more susceptible to sin.
Commentary on Job
Though evil be sweet in his mouth, [though] he will hide it under his tongue;
ἐὰν γλυκανθῇ ἐν στόματι αὐτοῦ κακία, κρύψει αὐτὴν ὑπὸ τὴν γλῶσσαν αὐτοῦ·
А҆́ще ᲂу҆слади́тсѧ во ᲂу҆стѣ́хъ є҆гѡ̀ ѕло́ба, скры́етъ ю҆̀ под̾ ѧ҆зы́комъ свои́мъ:
Ver. 12. For when wickedness shall be sweet in his mouth, he will hide it under his tongue.
13. 'Wickedness is sweet in the mouth' of the hypocrite, in that evil tastes sweet to him in the thought. For 'the mouth' of the heart is the thought, whereof it is written; Deceitful lips spake evil in a double heart. [Ps. 12, 2] Now the evil that is thus sweet in the mouth of the hypocrite is hidden under the tongue, in that the harshness of an evil disposition, which lies hidden in the mind, is concealed under the cloak of a mild address. For the evil would be on the tongue and not under it, if the hypocrite in speaking disclosed the mischievousness of his froward heart. But as is the case with most of the righteous, when they see any persons acting badly, who deserve to be visited with severe rebukes, they put harshness on the tongue, but under the tongue cover the kindness of their feelings; (whence too it is said to Holy Church by the voice of the Spouse; Honey and milk are under Thy tongue. [Cant. 4, 11] For they that shrink from disclosing the sweetness of their inward feeling to the weak, and so in speaking strike them with a degree of harshness, and yet amongst their harsh words secretly as it were let drop a sprinkling of sweetness, these persons clearly have sweetness not on the tongue, but under the tongue, in that amidst the hard words which they utter, they give out some that are sweet and softened, whereby the wounded mind may be cheered and refreshed by kindness;) so with the wicked severally, because they have evil not upon the tongue, but under the tongue, in the words of their mouth they hold out sweet things, and in the thoughts of their heart are plotting mischiefs. For it is hence that Joab held the beard of Amasa with his right hand, whilst secretly putting his left hand to his sword, he shed out his bowels. [2 Sam. 20, 9] For to hold the chin with the right hand is to caress as if in kindness. But he puts his left hand to his sword, who in secret strikes in malice. Hence too it is written concerning their head himself; Under his tongue is mischief and pain. [Ps. 10, 7] For he that doth not display openly the ill that he designs, does not put forth on the tongue the mischief and pain of those, whose destruction he aims at, but keeps them close under the tongue. Now it is rightly added of this hypocrite.
Morals on the Book of Job, Book XV
He shows the reason why he is also punished for sins after death saying, "Since wickedness was sweet in his mouth, he hid it under his tongue." Here he uses the metaphor of a man eating sweet food who does not quickly swallow it, but keeps it in his mouth for a long time so that he may enjoy it longer.
Commentary on Job
though he will not spare it, and will not leave it, but will keep it in the midst of his throat:
οὐ φείσεται αὐτῆς καὶ οὐκ ἐγκαταλείψει αὐτὴν καὶ συνάξει αὐτὴν ἐν μέσῳ τοῦ λάρυγγος αὐτοῦ,
не пощади́тъ є҆ѧ̀, и҆ не ѡ҆ста́витъ є҆ѧ̀, и҆ собере́тъ ю҆̀ посредѣ̀ горта́ни своегѡ̀,
Ver. 13. He will spare it, and forsake it not, but keep it still within his throat.
[LITERAL INTERPRETATION]
14. For the evil that he delights in he 'spares,' because he does not, by practising penance, hunt it down in himself. Whence too it is added; and forsake it not. For if he had the mind to 'forsake,' he would not 'spare' it, but would pursue it closely. Now he 'keeps it within his throat;' because he so retains it in thought, that he never utters it in speech.
Morals on the Book of Job, Book XV
To develop this comparison he then says, "he will spare it," the evil or sin which is sweet to him, and does not want to destroy it. He would destroy it, of course, by letting it go, and so the text continues, "he does not leave it." He shows why he does not leave it saying, "and he will keep it hidden in his throat," that is, he will not show it to anyone, and because of this no one will dissuade him from his hidden sin nor apply any cure. This applies to those who confess their sins. The reason why the sins of a man are punished after death is because in life he did not want to give them up.
Commentary on Job
yet he shall not at all be able to help himself; the gall of an asp is in his belly.
καὶ οὐ μὴ δυνηθῇ βοηθῆσαι ἑαυτῷ· χολὴ ἀσπίδος ἐν γαστρὶ αὐτοῦ.
и҆ не возмо́жетъ помощѝ себѣ̀: же́лчь а҆́спїдѡвъ во чре́вѣ є҆гѡ̀.
They have theories that are not sweet but as the gall of asps, that is, evil; and those theories come from the wine of their doctrine. "For their wine comes from the vine of Sodom." The gall of asps is in the belly of the heretics and those who declare impious dogmas contrary to truth.
Fragments on Job 14.41
Ver. 14. His bread in his belly shall be turned into the gall of asps within him.
15. What bread is in the belly, the same is fulness of earthly gratification in the mind. So let the hypocrite now be filled to the full with the praises tendered him, let him revel in honours, 'his bread in his belly is turned into the gall of asps,' because the fulness of transitory enjoyment, in the final Retribution, will be turned to bitterness, in that what here passed for the praise of greatness is discovered to have been 'the gall of asps,' i.e. the prompting of evil spirits. For the wicked then perceive that they are infected with the venom of the old serpent, when, being delivered over to avenging flames, they are tormented along with that prompter of theirs. And so this 'bread' has one sort of taste in the mouth, and another in the belly, in that the joy of transitory pleasure is sweet, while it is tasted here by a chewing of teeth, as it were, but it turns bitter in the belly, because when the joy is past it is swallowed to his ruing.
16. Or indeed forasmuch as bread is not unsuitably taken for the sense of the Holy Scriptures, which refreshes the mind and furnishes it with the sinews of right practice, and the hypocrite generally makes it his object to be well instructed in the mysteries of Holy Writ, not that he may live by them, but that it may appear to the rest of the world how learned he is, his 'bread in his bowels is turned into the gall of asps,' in that whilst he boasts of the knowledge of the Sacred Law, he converts the draught of life into a cup of poison to himself, and dies in a state of reprobation from the same cause, whence he appeared to derive instruction unto life. Nor is this again unfitly taken to be the meaning, that while the hypocrite sometimes applies himself to the word of instruction for display, being blinded by God's judgment, he takes in a wrong sense that very word which he seeks in a wrong spirit. But when he falls into heretical error, it is his fate, that as by the 'gall of asps,' so the unhappy wretch perishes by 'bread;' and in his own self instruction he finds death, because in the words of life he never sought life. But it often happens that the sentences of divine warning, even if they be understood rightly by the hypocrite, forasmuch as he neglects to observe them in practice, are lost to him even before the course of the present life is at an end, so that it is taken from him to know, what while he knew he refused to practise.
Morals on the Book of Job, Book XV
Since he had said (v.11) that the bones of the evil man must be filled with the vices of youth, so that he is punished after death he now treats more broadly of his punishments. First, he shows that the goods which he had in this world will change into evils for him. He uses the metaphor of one eating whose food sometimes becomes a cause of evil. This happens in two ways: in one way when food remains undigested in the stomach and is changed into venomous fluids. He expresses this saying, "His bread is changed in his stomach into the venom of asps within," as if to say: As the food eaten sometimes turns into venomous fluids, so the goods which he had in this world and remained until death will change into the bitterness of death for him.
Commentary on Job
[His] wealth unjustly collected shall be vomited up; a messenger [of] [wrath] shall drag him out of his house.
πλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται, ἐξ οἰκίας αὐτοῦ ἐξελκύσει αὐτὸν ἄγγελος,
Бога́тство непра́веднѡ собира́емо и҆зблюе́тсѧ, и҆з̾ хра́мины є҆гѡ̀ и҆звлече́тъ є҆го̀ а҆́гг҃лъ.
What other riches are unjustly gathered but those which are in their speeches? Indeed, they are unjustly gathered. But God, in his benevolence, does not allow those mad people to keep forever their unjustly gathered riches. He will cause them to vomit them up again.… The angel, in fact, through the action and benevolence of God, drags him out of his wickedly built house, that is, the church of those who behave wickedly; it is their house. But the angel drags him out of his house.
Fragments on Job 14.43, 47
Ver. 15. The riches he hath swallowed down, he shall vomit up, and God shall cast them out of his belly.
17. The hypocrite desires to know the revelations of God, yet not to practise them. He would speak sagely, but not live so. For this reason, then, that he does not do what he knows, even that which he knows he loses, that forasmuch as he does not unite pure practice with his knowledge, contemning purity of right practice he loses the knowledge also. Therefore the 'riches' of the Sacred Law, which he 'swallowed' in reading, he vomits in forgetting, and God 'casts them out of his belly,' in that what he would not observe to do, by a righteous judgment He roots out of his recollection, that at all events he should not keep the precepts of God in the tongue, which he kept not in his life. Whence it is said by the Prophet; But unto the wicked God saith, What hast thou to do to declare my statutes, and that thou shouldest take my covenant in thy mouth? [Ps. 50, 16] Which words of instruction if it ever at any time chance that the hypocrite should seem to retain in his mouth until the end, he will be condemned the more on the very grounds, whereon not even a bad man is ever deprived of the good gift of God. For it is written; To those that remember His commandments to do them. [Ps. 103, 18] He then that keeps His commandments in mind, but never does them, such an one holds in the words of instruction the sentences whereby he is condemned.
18. For hence it is written in Zechariah; What seest thou, Zechariah? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. This said he to me; This is the curse that goeth over the face of the whole earth. For everyone that stealeth shall be judged as on this side according to it. [Zech. 5, 2. 3.] For what is a 'flying roll' saving Holy Writ, which whilst it tells us of heavenly themes, lifts up the bent of the mind to things on high; for while we see that it is above us, we leave minding, i.e. desiring things below. And it is described as having 'a breadth of ten cubits' and a 'length of twenty cubits,' in that the breadth of our practice is single, and the long expectance of hope is extended to double, since in return for our good practice both here there is peace of mind, and there eternal joys in store for us, as Truth bears witness, Who saith; And everyone that hath forsaken houses or lands, &c. shall receive an hundredfold, and shall inherit everlasting life. [Matt. 19, 29] For the number one hundred is completed by the number ten multiplied ten times. Thus he gets back an hundredfold, who, though he has nothing, by the mere perfection of his mind alone, no longer seeks to possess any thing in this world. And in this way, since by this same we have a double measure paid back to us for a single one, that roll is justly drawn out through twenty cubits in length, which is carried out in breadth through ten. But because these very sacred oracles stand for eternal condemnation to those who either will not acquaint themselves with them, or in any wise when made acquainted with them set them at nought, it is rightly said of this roll, This is the curse, which goeth forth over the face of the whole earth. And wherefore it is called a curse is added; For everyone that is a thief, as it is therein written, shall be judged. Therefore the hypocrite, as he cares not to live after the words of the law which he knows, and seeks golden opinions by store of instruction, will be 'a thief to be judged,' since by this, that he speaks just words, he usurps to himself the praise of the just man's life.
Morals on the Book of Job, Book XV
Second, the food which has been eaten and if it cannot be digested is sometimes rejected by vomitting it out in disgust and pain. So also it sometimes happens that sinful men lose the temporal goods which they acquire in this world because they do not use them well, by divine judgment painfully like undigested food. So he then says, "The riches which he devoured," which he rapaciously acquired, "he will vomit forth," and will lose them with disgust; "and from his stomach," from his dominion, "God will cast them out," because they will be taken violently from him by divine judgment.
Commentary on Job
And let him suck the poison of serpents, and let the serpent’s tongue slay him.
θυμὸν δὲ δρακόντων θηλάσειεν, ἀνέλοι δὲ αὐτὸν γλῶσσα ὄφεως.
Ꙗ҆́рость же ѕмїе́вꙋ да ссе́тъ, да ᲂу҆бїе́тъ же є҆го̀ ѧ҆зы́къ ѕмїи́нъ.
Ver. 16. He shall suck the head of asps: the viper's tongue shall slay him.
19. The 'asp' is a small serpent, but the 'viper' hath more length of body. And asps produce eggs, and their young are hatched from the eggs. But when vipers have conceived, their 'young ravin in their womb, which bursting the parents' sides issue out of their bellies. Hence too it is called the 'viper,' because it is a 'parent by violence.' Thus the viper is so produced that it comes forth by violence, and is brought into the world by the killing of the mother. What then is represented by the little asps, saving the hidden suggestions of impure spirits, who steal upon the hearts of men by slight prompting at first, and what by the 'viper's tongue' save the violent temptation of the devil? For at first he steals upon them gently, but afterwards he drags them even by force. And so he 'sucks the poison of asps,' in that the little beginning of secret suggestion is first produced in the heart, but 'the viper's tongue slayeth him,' in that afterwards the captive soul is killed by the venom of violent temptation. In the first case unclean spirits speak to the heart of man with their crafty counsels, and these, while they persuade with gentleness, as it were infuse the poison of asps. Whence it is written, They break asps' eggs, and weave the spider's web; He that eateth of their eggs dieth, and that which is hatched breaketh out into a basilisk. [Is. 59, 5] Since to 'break asps' eggs,' to wicked men is, to manifest by evil deeds the counsels of evil spirits, which lurk in their hearts. Moreover, to 'weave spiders' webs' is, on account of the lust of this world, to be busied in any temporal employments. Which, whilst they are established with no stedfastness, assuredly are carried off by the wind of a mortal life. And it is well added; He that eateth of their eggs dieth. In that he that admits the counsels of impure spirits kills the life of his soul in him. 'And that which is hatched, breaketh out into a basilisk,' in that the suggestion of the bad spirit which is covered up in the heart, is nursed unto full iniquity. For 'basilisk' means the king of serpents, and who is the head of the sons of perdition, save Antichrist? Therefore 'that, which is hatched, will break out into a basilisk,' in that he who harbours in himself the counsel of the 'asp' to nourish them to life, being made a member of the wicked head, is engrafted into the body of Antichrist. Of which hypocrite it is said, He shall suck the head of asps, and the viper's tongue shall slay him, in that when he gladly welcomes the evil suggestion of our old enemy, afterwards he surrenders himself vanquished to his forcible temptations. Hence too in Paradise, to man when he was standing, he brought in words of soft suggestion, but him whom he once caught away to the act of consent, now henceforth he forces on even resisting him, and conquered by the gratifications of his corrupt state of being, kills him well nigh by dint of violence. But perhaps we may be able to make out the meaning of these same sentences by a contrary mode of interpretation. Thus because the 'asp' kills quickly by its venom, but the 'viper' more slowly, by the 'asp' we have denoted a violent and instantaneous temptation, but by the 'viper' a gentle and prolonged one. And hence to the one death is said to lie in the 'sucking of the head,' but to the viper 'in the tongue,' in that a sudden temptation often as soon as it arises kills the soul off its guard, but a lengthened temptation, because it is longer recommending evil things by the suggesting of them, kills as does a viper with its tongue. And because every hypocrite, being penetrated with the suggestion of evil spirits, as with the poison of serpents, never considers what are the gifts from above of the Holy Spirit, while he spreads abroad the bent of the heart in golden opinions without, it is rightly added.
Morals on the Book of Job, Book XV
Not only the goods which he possessed will change into evil for him, but also he will suffer evils at the hands of his enemies both in word and in deed. He gives two examples of this. First, he gives the example of the asp which kills by its bite. So he says, "The asps raise their head," against him to bite him. By this he means the head of evildoers, or even Satan himself attacking him. As the second example he gives the viper which distributes its poison with the tongue. So the text continues, "and the tongue of the viper will kill him," by which he means some harmful thing or other comes from the tongue of a man like the poison from the tongue of a viper.
Commentary on Job
Let him not see the milk of the pastures, nor the supplies of honey and butter.
μὴ ἴδοι ἄμελξιν νομάδων, μηδὲ νομὰς μέλιτος καὶ βουτύρου.
Да не ᲂу҆́зритъ ѿдое́нїѧ скотѡ́въ, нижѐ прибы́тка ме́да и҆ ма́сла кра́вїѧ.
“They will not rejoice on the division of the rivers, the streams flowing with honey and curds.” These words mean that those rivers were divided on Mount Calvary, and the streams derived from the rivers signify the gifts of the Spirit communicated by the revelation of the Gospel.
Commentary on Job 20:17
Ver. 17. He shall not see the streamlets of the torrent river of honey and butter.
20. The Lord saith in the Gospel; He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. [John 7, 38. 39.] Where the Evangelist subjoins, saying, But this spake He of the Spirit, which they that believe on Him should receive. And so 'the streamlets of the river' are the gifts of the Holy Spirit. Charity is 'a streamlet of the river,' faith is 'a streamlet of the river,' hope is 'a streamlet of the river.' But because no hypocrite ever loves either God or his neighbour, when he makes the transitory glory of the world his aim, he does not see the streamlets of the river, in that he is not watered with the overflowing of charity. Whereas the hypocrite goes after present gains, he disregards future blessings, and not having faith, he sees not in the mind 'the streamlet of the river,' inasmuch as faith is the evidence of things not seen. [Heb. 11, 1] And while the hypocrite clings to the things that are seen, he makes light of those, which are not seen, therefore he does not see the 'streamlets of the river' in desire, in that he is taken up with visible things alone. And it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] He then would have seen 'streamlets of the river' if he had shut his eyes to the glory of this world, and opened them to the love of the heavenly country. And observe that he does not say 'streams,' but 'streamlets.' For the 'streamlets of the river' may be taken for those spiritual gifts, which trickle in such fine streams from heavenly sources into the soul of him that loveth, that they can never be compassed by the mouth of the flesh. For it is often the case that the spirit of him that loves is filled with such a mighty gift of contemplation, that it has power to see what it has not power to utter. Now the 'torrent river' is the inundation of the Holy Spirit itself, which in exuberant outpouring is gathered in the soul of him in contemplation, when his mind is full beyond what he is able to comprehend. And it is necessary to be known, that when the grace of the Holy Spirit bathes us, it fills us with 'honey and butter' equally. For 'honey' falls from above, but 'butter' is drawn from the milk of animals, and so 'honey' is from the air, 'butter' from the flesh. But the Only-begotten Son of the Most High Father, while He is God above all things, was made Man one among all things. Who when he replenished us with the sweetness of His Divine Nature and the mystery of His Incarnation, satisfied us with 'honey and butter' at once. And so seeing that the Holy Spirit rejoices the soul It has filled, at once with the sweetness of His divinity and the belief of His Incarnation, these are described as 'the streamlets of the torrent river of honey and butter' together, in that they both refresh the soul with sweetness by the exalted knowledge of God, and anoint it with the mystery of the Benefit by the grace of the Incarnation. But whereas this hypocrite, being dissipated in outward regards, does not taste these interior gifts, he adjoins to what after punishments he is tending, in that it is added.
Morals on the Book of Job, Book XV
Then he continues with the punishment which is the privation of goods when he then says, "Let him not see the stream of the river flowing with butter and honey." Butter and honey are similar in that both fittingly describe what is sweet to the taste, but honey is produced by bees who collect it from flowers. Butter is produced from the labor of men who take it from the milk of domesticated animals. So honey can mean any enjoyable good whatsoever which comes without the industry of man, whereas butter means any enjoyable good which is produced from human endeavor. A torrent comes on someone immediately and unexpectedly. The river means abundance because of the great quantity of water. The streams mean the distributions of goods. Not everyone has every temporal or spiritual good, but some have the latter and others the former. According to the opinion of Sophar, it is necessary to admit that the sweetness of goods come to good men abundantly and unexpectedly, both from human work and from divine providence without human work but in an ordered distribution. The sinner, he asserts, is deprived of this distribution.
Commentary on Job
He has laboured unprofitably and in vain, [for] wealth of which he shall not taste: [it is] as a lean thing, unfit for food, which he cannot swallow.
εἰς κενὰ καὶ μάταια ἐκοπίασε, πλοῦτον ἐξ οὗ οὐ γεύσεται, ὥσπερ στρίφνος ἀμάσητος, ἀκατάποτος·
Вотщѐ и҆ всꙋ́е трꙋди́сѧ, бога́тство, ѿ негѡ́же не вкꙋ́ситъ, ꙗ҆́коже кло́ки не сожва́ємы и҆ не поглоща́ємы.
Ver. 18. He shall pay for all the things that he hath done, nor yet shall he be consumed.
[LITERAL INTERPRETATION]
21. For he 'pays' in torment for those desires, which he retained here contrary to right, and being consigned to avenging flames, he is always dying, in that he is always kept alive in death. For he is never consumed in death, in that if his life in dying were consumed, his punishment likewise would be brought to an end together with his life; but that he may be tormented without end, he is forced to live on without end in punishment, that he whose life here was dead in sin, may have his death there living in punishment. Let him say then; He shall pay for all the things that he hath done, nor yet shall he be consumed, forasmuch as he is tormented, and not put out, he dies and lives, he is falling away and holding on, always finishing, without being finished. These things are very terrible in the healing of the ear only, how infinitely more terrible in the enduring of them! Now because the multiplicity of his wickedness demands that he should never be without punishment, it is fitly added; According to the multitude of his inventions shall he also suffer.
22. For whereas he found out many things in order to sin, he is tormented with new inventions in punishment. Since what he could not have suspected here, he is made sensible of there, when he is given over to vengeance. For as the Elect in exercising themselves in good works, sometimes set themselves to do more than the Lord thought fit to bid them, (for virginity of the flesh is no where commanded, but only commended; since if it were commanded, then it would follow that wedlock must henceforth be deemed sin, and yet there are many strong in the virtue of virginity, so as to render more in service than they received in command,) so very commonly the wicked are each practised in bad ways, so that they find out in evil doing more for them to do than by the practice of the lost they received examples of wickedness. And hence they are stricken with the torments of an ampler retribution, in that they too of their own heads invented practices on an ampler scale, which they deserve to be stricken for. And so it is well said, According to the multitude of his inventions shall he also suffer. For he would not find out new wickedness, except he also sought it; and he would not seek it, except he was eager to do it of set purpose. Therefore in his tormenting the excessiveness of evil devising is taken into account, and he receives the pain of a worthy recompense. And although the woe of all the damned is infinite, yet they have worse torments inflicted upon them, who invented many things in wicked ways by their desires as well. Now since Zophar has brought in the punishment of this hypocrite, he immediately adds his sin, nor does he describe anyone in particular, but that from which all sins have their origin. For it is written, Covetousness is the root of all evil. [1 Tim. 6, 10] He then, whom covetousness is described as having dominion over, surely is proved to be subject to all evil propensities.
Morals on the Book of Job, Book XV
Because sometimes man becomes so weak from excessive punishment that he cannot sustain further punishments, he then adds that although the sinner is punished in many ways in this life, yet he is destined for further punishment in the future life. So the text continues, "He will atone for everything he did," since for each and every sin he will suffer punishment, "yet he will not be consumed," in the soul which is reserved for future punishments. Consequently, he shows us the fitting character of the punishments for blameworthy acts when he then says, "According to the great number of his stratagems," for the sins which he thought about with great care, "he will pay his debt," because the punishment will fit the individual proportion of the sin.
Commentary on Job
For he has broken down the houses of many mighty men: and he has plundered an habitation, though he built [it] not.
πολλῶν γὰρ δυνατῶν οἴκους ἔθλασε, δίαιταν δὲ ἥρπασε, καὶ οὐκ ἔστησεν.
Мно́гихъ бо немощны́хъ до́мы сокрꙋшѝ, жили́ще же разгра́би и҆ не поста́ви.
19–21“For he has broken down the houses of many poor men, and he has plundered a dwelling, though he did not build it. His possessions provide no security.” He has broken down, that is, has shattered mercilessly [their houses], has carried off all their properties and has not given them back. In fact, he has not mended this situation, that is, has not returned what he has stolen. But, as he has carried off the properties of the poor and has not restored them, so his own possessions will not be saved either. “He shall not be saved by his desire. There is nothing remaining of his provisions; therefore his goods shall not flourish.” The impious, Zophar says, will not save himself through his desire, and then he will not have any provision left, because he does not possess anything that has been left to him by his absolute misery.
Commentary on Job 20:19-21
19–20Ver. 19, 20. Because he hath broken down and laid bare the house of the poor, because he hath violently taken it away and not builded it, neither is he satisfied in his belly.
23. He 'breaks in pieces and lays bare the house of the poor,' who is not ashamed as well to rob out of avarice him whom he crushes by power. 'He violently taketh it away and doth not build it.' As if it were expressed in plain words; 'He that ought to have builded it, he over and above takes it away.' For the Lord Who is to come in judgment, shall say to the reprobate, For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in; naked, and ye covered Me not, &c. [Matt. 25, 42. 43.] as the consequence of which sin it is added, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. If then he is sentenced to so great a penalty, who is convicted merely of not having given away his own, with what punishment does not that man deserve to be stricken, who is proved to have taken the things of others also? And so he 'took it away and did not build it up,' in that he not only never gave any thing of his own, but also took away what was another's. Now it is well added; Surely his belly shall not be satisfied. For the 'belly' of the wicked man is avarice, in that there is collected together in it whatsoever is swallowed with wrong desire. But it is plain that avarice is not extinguished, but increased by the objects desired. For like fire, when it has got fuel to feed on, it increases; and from the same cause that the flame appears to be restrained for a moment, it is seen a little while after to spread itself out. And it often happens that when Almighty God is greatly wroth with the covetous soul, He first lets all things accrue to it according to its wish, and afterwards takes it away in vengeance, that it may undergo eternal punishments on account of them. And hence it is added; And when he shall have that which he desired, he shall not be able to possess it.
24. For it is a mark of greater indignation, when that thing is given which is desired amiss, and therefrom there ensues sudden retribution, because he got that likewise, which he went after when God was wroth the while. And hence it is said by the Psalmist, where the people are described as having lusted after flesh for food in a wrong way; But while their meat was yet in their mouths, the wrath of God came upon them, and slew the most of them. [Ps. 78, 30. 31] For the judgments of God are used to be slower in appearing, when wrong wishes are hindered that they should not be put in execution. For the quicker that a bad wish is suffered to be fulfilled, it is usually punished the more speedily in proportion. And so by the very act, whereby the hypocrite is aggrandized in haste to become powerful, it is brought to pass with proportionate rapidity, that he should not be. For the trees too that grow slower, last to number many years, and those which make way in a short space of time, wither the sooner, and in a manner, whilst they are hasting to be, they are going the way not to be.
Morals on the Book of Job, Book XV
First, he clearly demonstrates this in the case of the sin of theft, where he posits two crimes in proper order. The first of these is the violent pillage which he means when he says, "He broke in pieces and stripped the house of the poor," showing violence in breaking it in pieces and theft in stripping it. Second, he puts the lack of restitution, and to this he says, "he pillaged the house and did not rebuild it," as if to say: He neglected to repay what he took from the house or destroyed in breaking it in pieces.
Commentary on Job
There is no security to his possessions; he shall not be saved by his desire.
οὐκ ἔστιν αὐτοῦ σωτηρία τοῖς ὑπάρχουσιν, ἐν ἐπιθυμίᾳ αὐτοῦ οὐ σωθήσεται.
Нѣ́сть спасе́нїѧ и҆мѣ́нїю є҆гѡ̀, въ вожделѣ́нїи свое́мъ не спасе́тсѧ.
He adds the proportionate punishment for this sin when he says, "His belly is not been satisfied," as if to say: Since he stripped the house of the poor (v.19) and did not allow himself to be satisfied with their goods. Therefore his appetite is satisfied neither with the goods which he possesses lawfully nor with those he has acquired unjustly. As Qoheleth says, "The avaricious man will never have enough money, and he who loves riches does not enjoy them." (5:9) As to this second thing he continues, "and when he has what he desired, he will not be able to possess it," because either he will be taken away from them, or they will be taken away from him. This is fitting, because he did not want to restore by his own will the things which he had stolen, he loses them against his will.
Commentary on Job
There is nothing remaining of his provisions; therefore his goods shall not flourish.
οὐκ ἔστιν ὑπόλειμμα τοῖς βρώμασιν αὐτοῦ, διὰ τοῦτο οὐκ ἀνθήσει αὐτοῦ τὰ ἀγαθά.
Нѣ́сть ѡ҆ста́нка бра́шнꙋ є҆гѡ̀, сегѡ̀ ра́ди не процвѣтꙋ́тъ є҆мꙋ̀ блага̑ѧ.
Ver. 21. There shall none of his meat be left.
25. 'His meat' is all that he coveted with wrong desire; but when the hypocrite is struck, 'there is none of his meat left,' in that when he is himself carried to eternal punishments, he is parted from all the good things that he had gotten here. And hence it is yet further added; Therefore shall nought remain from his goods.
For if 'aught did remain of his goods,' he would take along with him the things that he had possession of. But because while going after every thing, he would not fear the Judge, upon being removed out of this life, he goes naked to the Judge. To which same wicked man, it is but little for his recompensing that he is tormented in after punishment, if only in this life he is let to go free. But there is no liberty in sin, seeing that it is written; where the Spirit of the Lord is, there is liberty; [2 Cor. 3, 17] and to the wicked soul usually its very own sin becomes its own punishment. And hence it is rightly added; In the fulness of his sufficiency, he shall be in straits.
26. For first from avarice he pants to heap together things he covets, and when he has gathered together a great multitude as it were in a kind of belly of avarice, 'in the fulness of his sufficiency, he is in straits,' in that whilst he is full of anxiety how he may keep the things he has gotten, his own fulness itself straitens him. For the field of a certain rich man had brought abundant fruits, but because he had not where to lay up such stores, he said, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do; I will pull down my barns, and build greater. [Luke 12, 17. 18.] He then who from being straitened by his abundance said, What shall I do? was in a fever as if oppressed with a quantity of food. Let us consider with what longings he desired his land might produce abundant crops. Behold now his wishes are completed, seeing that the land did bring him abundant fruits. But forasmuch as there are not places enough to stow it away, the rich man being greatly aggrandized knows not what he should do. O straitness caused by 'fulness of sufficiency!' By the abundance of his land the mind of the covetous man is straitened. For when he says, What shall I do? he clearly shews that, surcharged with the engrossments of his desires, he went heavily under a kind of bundle of stores; and so it is well said, In the fulness of his sufficiency he shall be in straits. Since the mind of the covetous man, which had before looked for rest from plenty, was afterwards put to worse trouble for the keeping thereof. And hence it is also yet further added; He shall burn with heat, and every woe shall come down upon him.
27. For first he had sorrow in the mere wearying of his own concupiscence how to snatch hold of the things coveted, how to secure one sort by arts of flattery, another sort by means of threats; but after that having possessed himself of the gifts of fortune he has attained his desire, another annoyance wears him down, viz. that it is with fear and anxiety he keeps safe that which he remembers it cost him infinite trouble to acquire. On every side he dreads conspirators, and fears to be himself subjected to the very thing that he has done to others. One more powerful he is afraid of, lest he be exposed to violence from him; a poor man, when he sees one, he looks on as a thief. The things themselves which he has hoarded up, he is at great pains about, lest by the failure of their own inherent nature they be consumed by neglect. In all these particulars then, because fear by itself is punishment, the unhappy wretch suffers things as great as he fears to suffer. And after this he is yet further brought to hell, and given over to eternal torments. Therefore 'every woe cometh down upon him,' who is at once consumed first here by the punishment of coveting, afterwards by the trouble of safe keeping, and there at some future time by the punishment of retributive wrath.
28. But it is wonderful security of the heart, not to seek what does not belong to us, but to rest content with each day's sustenance day by day. From which same security it is that the Rest everlasting also arises, seeing that from a good and quiet frame we pass to eternal delights. Contrariwise lost sinners are at once worn down here in desires, and there in torments. And from the labour of taking thought there arises to them the labour of pain, in that by the fever of avarice they are drawn into the fire of hell. And because, as we have already often said, it often happens that the wicked man, the sooner he attains his object, is the more easily carried off to torment, it is added in the form of a wish.
Morals on the Book of Job, Book XV
Then he clearly shows the same is true in the sin of ravenous gluttony when he says, "Nothing has remained of his food," because whatever he had he turned to his own uses, leaving nothing for the need of others. He then adds the fitting punishment saying, "and so nothing will remain of his goods," for him, because he will lose everything. This is a fitting punishment since he did not want to reserve anything from his goods for others, so it is just that nothing is reserved for him.
Commentary on Job
But when he shall seem to be just satisfied, he shall be straitened; and all distress shall come upon him.
ὅταν δὲ δοκῇ ἤδη πεπληρῶσθαι, θλιβήσεται, πᾶσα δὲ ἀνάγκη ἐπ᾿ αὐτὸν ἐπελεύσεται.
Є҆гда́ же мни́тъ ᲂу҆жѐ и҆спо́лнь бы́ти, ѡ҆скорби́тсѧ, всѧ́ка же бѣда̀ на́нь прїи́детъ.
22–23Perhaps not even his goods will flourish, but they will become corrupted while still in bloom. In fact, if he appears to be full and abundant in all goods, then every need and affliction will assault him, so that he fills his belly, that is, fills his soul with every pain. “Let God send upon him the fury of wrath; let him bring a torrent of pains upon him.” God, by striking him with the most severe punishment, will bury him in pains as under a snowstorm.
Commentary on Job 20:21-23
As to the fact that he consumed superfluous things for his own uses he then adds another fitting punishment saying, "When he is satisfied he will be bloated." Here he uses the comparison of a man who eats too much and whose bowels become bloated because of an excess of food. By this he means the man who expends his superfluous goods for his own uses, or who acquired superfluous things for himself, will suffer a kind of bloating, unable to dispose correctly of all the things he acquired. This is clear in the Gospel of St. Luke concerning the rich man whose fields produced such abundant crops, and who wanted to tear down his barns to build larger ones. (12:18) Inordinate temperature and anxiety follow the bloating of the bowels, and so he then says, "and he will burn with desire." The same is true of those who inordinately amass many possessions for themselves and are afflicted with excessive anxiety. Finally, pain from too much food often comes to all the members of the body as a result of surplus food, and so he adds, "and every pain rushes against him." Likewise, many pains arise for those who have amassed surplus goods when they lose most of them.
Commentary on Job
If by any means he would fill his belly, let [God] send upon him the fury of wrath; let him bring a torrent of pains upon him.
εἴ πως πληρῶσαι γαστέρα αὐτοῦ, ἐπαποστεῖλαι ἐπ᾿ αὐτὸν θυμὸν ὀργῆς, νίψαι ἐπ᾿ αὐτὸν ὀδύνας·
А҆́ще ка́кѡ ли́бо и҆спо́лнитъ чре́во своѐ, напꙋ́ститъ на́нь ꙗ҆́рость гнѣ́ва, ѡ҆дожди́тъ на него̀ бѡлѣ́зни:
Ver. 23. Would that his belly might be filled, that God might cast the fury of His wrath upon him, and rain His war upon him.
29. The Lord 'rains His war' upon this hypocrite, when he smites his deeds with the swords of His judgments. Thus for God to 'rain war,' is His pressing hard to destruction the life of the wicked man by His strict sentences from on high. God 'raining war' is His smiting the hearts that are lifted up against Himself, and His wounding the blasted soul with the darts of His judgments, as with a kind of thickening drops of rain, that when he is now carried off to judgment, one while he should remind himself how he coveted wickedly, and more wickedly set himself to heap together the things he coveted, at another time grieve that he is parted from the things thus heaped together, and one day feel the very fire of retribution, which, that he might not live well, he was too indifferent to foresee.
Morals on the Book of Job, Book XV
Sophar considered then that the abundance of the evil man is harmful to him. As if from zeal for justice, he desires the greatest abundance of temporal goods for Job so that he suffers punishment. So the text continues, "Would that his belly be filled," with the abundance of temporal goods, "that he, "God", might send on him the anger of his fury," revenge without mercy. He shows the measure of his anger saying then, "and would shower his war upon him." He says "he would shower," to show an abundance of evils. By the fact that he says, "on him," that is, upon the strength of the sinner, he shows the impotence of the sinner to resist. When he says, "his war," he shows that evil things are not brought upon him to correct him like a father chastises his son by discipline, but like extermination by which one destroys enemies.
Commentary on Job
And he shall by no means escape from the power of the sword; let the brazen bow wound him.
καὶ οὐ μὴ σωθῇ ἐκ χειρὸς σιδήρου, τρώσαι αὐτὸν τόξον χάλκειον·
и҆ не спасе́тсѧ ѿ рꙋкѝ желѣ́за, да ᲂу҆стрѣли́тъ є҆го̀ лꙋ́къ мѣ́дѧнъ,
Ver. 24. He shall flee from the iron weapons; and rush upon the bow of brass.
30. We ought to know, that avarice sometimes steals upon men from pride, and sometimes from apprehension. Thus there are some who whilst they aim to appear with greater power, are kindled to the going after the things of others; and there are some, who while they are afraid lest the necessaries of the aids of life should be wanting to them, freely give their minds to covetousness, and go after the things of others when they fancy that their own may not be enough for them. Now all necessity is not unaptly termed 'iron,' in that it pains the life of him that wants with the wound of grief, as it is likewise expressed concerning the necessities of him, who, being sold by his brethren, led an afflicted life; The iron entered into his soul. [Ps. 105, 18] What then are 'the iron weapons' but necessities of the present life, which press hard upon, and push to extremity, the life of the needy? Since iron is consumed by rust, but brass is naturally more difficult to be consumed by it. Therefore by 'iron' there is represented present necessity which is transient, but by 'brass' the eternal doom. And whereas the judgment Above is not heeded by the mind of the wicked man, it is justly likened to a 'bow,' since it strikes as it were out of ambush, whilst the person that is struck does not observe it. And thus, He shall flee from the iron weapons, and rush upon the bow of brass; in that whilst from dreading present necessities, he seizes things without number, through maliciousness he is exposing himself before the severe strokes of the final judgment; and, while he 'fleeth the weapons of iron,' he is encountered by the arrows from the bow of brass, in that, while foolishly providing against the ills of time, he is struck by eternal doom. For whosoever with guilt fleeth the hardness of need here, meets there an everlasting duration of just retribution. But before the time that he is hurried off to judgment, what are the things which this wicked man is busied in here, he yet further informs us.
Morals on the Book of Job, Book XV
So he then says, "He will flee before the weapons of iron," the present punishments by sustaining impatiently the punishments which wound him at close quarters, like an iron sword. "And he will fall on a bronze bow," in the punishments of the future life which wound from afar like a bronze bow, which cannot be broken, to show the infinite duration of future punishments.
Commentary on Job
And let the arrow pierce through his body; and let the stars be against his dwelling-place: let terrors come upon him.
διεξέλθοι δὲ διὰ σώματος αὐτοῦ βέλος, ἀστραπαὶ δὲ ἐν διαίταις αὐτοῦ· περιπατήσαισαν ἐπ᾿ αὐτῷ φόβοι,
и҆ да про́йдетъ сквозѣ̀ тѣ́ло є҆гѡ̀ стрѣла̀: ѕвѣ́зды же въ жили́щихъ є҆гѡ̀: да прїи́дꙋтъ на́нь стра́си,
Ver. 25. He is drawn and cometh out of his sheath, yea, lightening in his bitterness.
31. This wicked man lays plots in arts of robbery on his neighbours. And whilst he is plotting mischief in the thoughts of his heart, it is as if 'the sword were still in its sheath;' but when he wickedly executes the mischief, which he has contrived, he 'cometh out of his sheath,' in that he is brought out to view, from the secresy of his thoughts, in the wickedness of evil doing. He is shewn to light in the deed, such as he was, hidden from view, in the thought. And observe that he says, drawn and cometh out; i.e. 'drawn' by the deceiver, but 'coming out' by the act of his own free will. For he that is 'drawn' unquestionably follows one that draws him. But he that 'cometh forth,' seems to act according to his own will. That man, then, who is at once drawn to the several wicked practices by our old enemy, and yet fast bound in the desire of them by his own free will, is described as 'drawn and coming forth from his sheath,' since this thing, that he issues forth from the bad thought to the worst enacting, belongs at once to the wickedness of that spirit that prompted, and of him that consented by an act of his own will.
32. The terribleness of whose power is further shewn, where it is immediately added, Yea, lightening in his bitterness. For when the lightning comes suddenly from above, when it shines with terribleness before our eyes, it displays shining brightness, and strikes the object before it. Thus, thus is it with the wicked man, when he has secured to himself the glory of the present life: by the same cause by which he is shewn to view bright by power in the present world, it is brought to pass that he is blasted at the last. For the wicked man's as it were 'lightening,' is his shining in this life's honour; but whereas the splendour of that glory is consigned to the eternal woes of hell, it is rightly said in this place, 'Yea, lightening in his bitterness.' For he that now seems as though he took delight in striking by terribleness and brightness, for this cause afterwards undergoes punishments for everlasting. And indeed it is written of a certain rich man that he 'fared splendidly' every day. Now it is one thing to shew 'splendidly,' and another to 'lighten;' for sometimes there is splendour without striking, but splendour with striking is described by the title of 'lightning.' He then who being placed in power does injury to others, is not unaptly entitled 'lightening,' in that from the same means whereby he is himself exalted against the good, as it were by the light of glory, the life of the good is made to feel torture. It goes on; Terrible ones shall come and go over him.
33. Who are here called 'terrible ones' except evil spirits, who are to be feared and avoided by godly minds? And whereas those same evil spirits are to be believed to attach themselves severally to certain particular vices, when this wicked man seems to quit for a moment one set of faults, and begins to commit another, then surely 'the terrible ones come and go over him,' in that the soul of the bad man though one set of bad habits abandons, yet another takes possession of it. For you may often see the bad man, who is set in earthly power, agitated with furious passion, and executing all that his rage suggests; and when his fury is gone, then directly lust ravages his soul; when lust is stopped for a time, self-exaltation as on the ground of continency is immediately made to take its place in his heart, and that he may be feared by others, he aims to shew himself as an object of terror. But when the occasion requires that he should say any thing with double-dealing, laying aside in a certain sort the terribleness of pride, he flatters with an easy address, and when he ceases to shew himself proud, he does not dread to turn double-dealing. And so it is rightly said of him, in whose mind one vice continually takes the place of another, Terrible ones come and go upon him; since for all the evil habits that he is borne down with departing and taking each other's place, his soul is as it were overrun by as many evil spirits going and returning. But it is these things which he does in act, that issue outwardly by parts and pieces, for on his soul he has all things bad tied fast at once and together.
Morals on the Book of Job, Book XV
He consequently develops the image of this bronze bow saying, "drawn and coming out of its sheath." (Understand: "Will be that bow") For as long as the bow is in its sheath, it does not strike down. In the same way, the revenge of future damnation does not condemn as long as it remains in the foreknowledge of God like a sheath, but it is taken out of the sheath by malice which provokes God, and then it is brought forth by divine disposition. He shows its effect when he then says, "and flashing for him in his bitterness." For as a bolt of lightening comes from above, suddenly, violently, and brightly, so that vengeance will be born to the sinner by God unexpectedly, with such great violence that he is unable to resist, and with such a clarity of justice that there will be no room for excuse. Because of this the sinner will be filled with bitterness. He then explains in detail the punishments of this vengeance. First, he explains that the sinner will be surrendered to the power of the demons. As to this he says, "Terrors will go and come upon him," for the demons will receive free reign over him.
Commentary on Job
And let all darkness wait for him: a fire that burns not out shall consume him; and let a stranger plague his house.
πᾶν δὲ σκότος αὐτῷ ὑπομείναι· κατέδεται αὐτὸν πῦρ ἄκαυστον, κακώσαι δὲ αὐτοῦ ἐπήλυτος τὸν οἶκον.
и҆ всѧ́ка тьма̀ на не́мъ да пребꙋ́детъ: да поѧ́стъ є҆го̀ ѻ҆́гнь нераздеже́ный, да ѡ҆ѕло́битъ же пришле́цъ до́мъ є҆гѡ̀:
Ver. 26. All darkness is hid in his secret places.
34. For though the hypocrite exhibits good actions on the surface, yet a certain 'darkness' of evil deeds appears in him; yet it less comes forth in act, than lies buried in his secret thought. For he who does not fulfil all things at once in execution, does in his heart in silence hold all things that may do mischief. Thus 'all darkness' is said to be 'hid in his secret places,' in that though he does not exhibit to view all things evil in himself, yet he aims to bring down all upon his fellow-creatures. Now let him add the retribution, which this soul so reprobate shall be visited with. It goes on; A fire that is not kindled shall consume him.
35. Most wonderfully in these few words is the fire of hell set forth! For bodily fire, in order to become fire, stands in need of bodily fuel; and when it is necessary for it to be preserved, as we well know, it is nourished by wood heaped upon it, neither can it be, except by being kindled, nor live, save by being cherished. But contrarily the fire of hell, whilst it is a bodily fire, and bodily consumes the children of perdition that are cast into it, is neither kindled by human effort, nor kept alive by wood, but being once made to be, it lasts unextinguishable: at one and the same time it needs no kindling, and lacks not heat. And so it is well said of this wicked one; A fire not kindled shall consume him; in that the justice of the Almighty, foreseeing future events, did from the very beginning of the world create the fire of hell, which should once begin in the punishment of the wicked, but never end its heat even without fuel. But it is necessary to know, that all the children of perdition, as they sinned in Spirit and flesh conjointly, are there tormented in spirit and flesh alike. Hence it is said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger. [Ps. 21, 9] The Lord shall confound them in His wrath, and the fire shall devour them. For an 'oven' is heated within; but he who is 'devoured by fire' begins to be consumed from the outside. Thus that holy Scripture might shew that the lost burn both within and without, it testifies that they are at once 'devoured by fire,' and 'made as a fiery oven,' that by fire they should be tormented in the body, and by grief burn in spirit. Hence in this place too, when it is declared of the ungodly man that a fire that is not kindled shall consume him, it is forthwith added concerning his spirit; Being left in his tabernacle, it shall go ill with him.
36. The 'tabernacle' of the wicked man is his flesh, in that he inhabits it in joyfulness, and, if it were possible, wishes he might never quit it. But the righteous, as they place their delight in the prospect of heavenly rewards, and have their conversation in heaven, while they are still in the flesh are as if they were no longer in the flesh, in that they are not fed with any gratification of the flesh. And hence it is said to some persons; But ye are not in the flesh, but in the spirit [Rom. 8, 9]: not that they were not in the flesh, who by the epistles of their master received charges of exhortation; but it is in a manner to be no longer 'in the flesh,' not to own aught connected with the love of fleshly objects. But on the other hand this wicked man, because he set all his delight in a fleshly life, 'dwelt in the tabernacle' of the flesh. Which very flesh when he shall receive back in the resurrection, he shall burn along with it delivered over to the fires of hell. Then be longs to be brought out of it; then he seeks, if he might be able, to escape from his torments; then be begins to wish he could get quit of that which he loved: but because he preferred that flesh to God, it is brought to pass by the judgment of God, that by it he is more fully tormented in the fire. Here then he has no mind to leave it, and yet is severed from it, and there he wishes to leave it and yet is kept in it for punishments. And so for the increase of his torments, he is at once both removed out of the body here against his will, and held fast in the body there when he would not. Therefore because his spirit in torment longs to get rid of the flesh, which it set before itself in loving amiss, and has not the power, it is lightly said here, being left in his tabernacle it shall go ill with him.
Morals on the Book of Job, Book XV
Next he places the pain of loss when he says, "Utter darkness has invaded his hidden places," because he will suffer perfect interior and exterior darkness, far from the brightness of God. He says this darkness is in secret for as the brightness of the saints is hidden from us in this life, so is the darkness of the evil. He places next the pain of sense when he says, "Fire will devour him," not by consuming him, but by swallowing him in his affliction. This is "a fire," of Hell, "which is not enkindled," by man, but by divine power, according to Isaiah, "The breath of the Lord enkindled it like a torrent of sulphur." (30:33) In these punishments no aid will come to him, and so he says, "abandoned, he will be afflicted in his tent," from the fact that he is left without help and in the place of punishments destined for him.
Commentary on Job
And let the heaven reveal his iniquities, and the earth rise up against him.
ἀνακαλύψαι δὲ αὐτοῦ ὁ οὐρανὸς τὰς ἀνομίας, γῆ δὲ ἐπανασταίη αὐτῷ.
и҆ да ѿкры́етъ не́бо беззакѡ́нїѧ є҆гѡ̀, и҆ землѧ̀ да воста́нетъ на́нь:
Ver. 27. The heavens shall reveal his iniquity; and the earth shall rise up against him.
37. What do we understand by 'the heavens,' but the righteous, and what by 'the earth,' but sinners? And hence in the Lord's prayer we pray; Thy will be done on earth, as it is in heaven, meaning this, that the will of our Creator, in the same way as it is accomplished in all the righteous, may also be fulfilled in all sinners as well. Moreover of the righteous it is said, The heavens declare the glory of God [Ps. 19, 1]. And to man when he sinned the sentence is pronounced, Earth thou art, and unto earth thou shalt return. And so of this ungodly man, when dragged to that awful judgment; 'the heavens reveal his iniquity, and the earth rises up against him,' that that man, who here never spared either the good or the bad, should in that tremendous inquest have the life of the righteous and of sinners alike accusing him. And of the two indeed it is worse if a man injure the good rather than sinners; and hence it is said by the Prophet, For her blood is in the midst of her: she poured it upon the smoothest rock; she poured it not upon the ground to cover it with dust: [Ez. 24, 7] by 'the ground' and 'the dust' indeed denoting sinners, but by the 'very smooth rock,' the righteous man, who is not made rough by the hard grazes of sins; and so 'the blood is poured upon the very smooth rock,' when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, 'the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by 'the earth' we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He 'calls the heavens from above,' when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but 'the earth is called from above,' when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So 'the heaven reveals the wickedness' of the hypocrite, and 'the earth rises up against him,' in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light.
Morals on the Book of Job, Book XV
After he describes the punishments which the sinner will suffer in himself, he then adds the punishments which pertain to him according to what remains of him after death in this life. First, as to how the sinner remains in the memories of men he says, "The heavens will reveal his evil," for by the power of heaven his evil, which was hidden while he lived, will be revealed after death, "and the earth will rise up against him," because when his evil is clearly seen, the men of the earth who perhaps revered him while he was alive will rise up against even the dead man.
Commentary on Job
Let destruction bring his house to an end; let a day of wrath come upon him.
ἑλκύσαι τὸν οἶκον αὐτοῦ ἀπώλεια εἰς τέλος, ἡμέρα ὀργῆς ἐπέλθοι αὐτῷ.
да и҆звлече́тъ до́мъ є҆гѡ̀ па́гꙋба до конца̀, де́нь гнѣ́ва да прїи́детъ на́нь.
28–29[The wrath of God strikes] both the circumcised, who act impiously against Christ, and the heretic and indeed any who are ungodly. The retribution of each is according to what has been shown above. Do you understand who is the overseer mentioned here? God is called “overseer,” and his bishops must endeavor in every way to put into practice his model, if they are good. And as one who emulates a royal model is honored, because he has emulated it in a proper way, so the blessed bishop who meditates upon the true bishop and imitates him also becomes like a god among humans. He really has in himself that bishop and has made himself a bishop in Jesus Christ.
Fragments on Job 14.106, 110
28–29“Let a day of wrath come upon him. This is the portion for the ungodly man from the Lord, and the possession of his goods appointed him by the all-seeing God.” Since he did not recognize the benevolence of God while he possessed his goods, the fullness of wrath is given him as his property and reward. Therefore the bishops, when they hear in holy Scripture that God is invoked with this name, must protect the dignity of his name by taking care of the safety of their herd with watchful guard and faith, being irreprehensible in life and adorned with doctrine.
Commentary on Job 20:28-29
Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God's wrath.
38. 'The shoot of his house is disclosed,' when every thing bad that sprung up in his consciousness is shewn to view. For now the 'shoot of the hypocrite's house' remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man's conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the 'shoot of the hypocrite's house is herein disclosed,' because the evil design is laid bare in his heart. 'And he shall be taken away in the day of God's wrath,' in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but 'in the day of fury he shall be taken away,' in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge.
Morals on the Book of Job, Book XV
He places next his punishment as to what remains in his sons when he says, "The seed of his house will be open," because his sons will be exposed to trials, and this seed, "will be carried off," from this life "on the day of divine vengeance," that is, on the day of divine vengeance although this can also refer to the final judgment, when the saints will reveal the evil of the sinners, and the whole earth, "will wage war against the foolish." (5:21) The seed, that is, the works of sin, will be clearly seen. At last the evil man will be carried off to hell.
Commentary on Job
This is the portion of an ungodly man from the Lord, and the possession of his goods [appointed him] by the all-seeing [God].
αὕτη ἡ μερὶς ἀνθρώπου ἀσεβοῦς παρὰ Κυρίου, καὶ κτῆμα ὑπαρχόντων αὐτῷ παρὰ τοῦ ἐπισκόπου.
Сїѧ̀ ча́сть человѣ́ка нечести́вагѡ ѿ гдⷭ҇а и҆ стѧжа́нїе и҆мѣ́нїй є҆гѡ̀ ѿ надзира́телѧ {Є҆вр.: ѿ бг҃а.}.
Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord.
39. For if, while placed in this life, he had been minded to act rightly, he would have had for his 'portion' with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his 'portion from the Lord' he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord. For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his 'portion,' found fire for his 'portion' without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6]
Morals on the Book of Job, Book XV
Then in epilogue he says, "This is the lot of the evil man given by God," which he acquired for himself by evil works, "and the heritage of his words from God," which he acquired for himself by his evil words. Note that in the foregoing he mixes the present and future punishments together.
Commentary on Job
Then Sophar the Minaean answered and said,
ΥΠΟΛΑΒΩΝ δὲ Σωφὰρ ὁ Μιναῖος λέγει·
Ѿвѣща́въ же сѡфа́ръ мїне́йскїй, речѐ: