Job 21

1–2

In the preceding chapter Sophar had already consented to the opinion of Job, at least in part. He had affirmed that sins were punished after death, although he still retained in this his own opinion that sins were also punished temporally in this life. For this reason Job has some hope of converting them completely to the true opinion. So he first humbly invites his friends to pay attention when he says, "Listen, I beseech you, to my words." Since up to this time they had heard his words with some mockery, he says then, "and do penance," about the fact that you have jeered at my words or have contradicted the truth.

Commentary on Job

Ver. 2. Hear I pray you my speech, and practise penitence.

40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added; Suffer me that I may speak; and after my words, if it shall seem so, laugh.

41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for 'hearing' is of one who acts of free will, but 'bearing' of one who acts against his own inclination. And so if his friends desire to be taught, let them 'hear,' but if they are ready to mock, let them 'suffer' the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight.

Morals on the Book of Job, Book XV

Let us admit, he says, that I am iniquitous and impious; but I gain no profit from these remarks and know that you will mock me; therefore, I do not yield.

Commentary on Job 21:3-6

As you have all spoken now twice, "Bear with me so that I may speak," answering those things which were last proposed to me. So that they make no judgment of condemnation before they heard him he says, "and after my words, if it seems right to you, laugh," as if to say: If you judge this my opinion to be laughable, first listen to my answer; and if that does not satisfy you, you will be able to laugh at me with more justice afterwards.

Commentary on Job

“And what!” he says, “is it a mortal who blames me?” that is, no mortal can blame me. I am not fighting against a man.

Commentary on Job 21:3-6

Ver. 4. As for me, is my dispute against man, that I should not be justly sad?

42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge.

Morals on the Book of Job, Book XV

Lest his words will be necessarily condemned, he shows that he is about to speak the great matters of divine judgment and not human judgments. Thus he says, "Is my debate against a man so that I should not be sad with merit?", as if to say: If the intention of my argument was to question whether a man justly or unjustly afflicted me, in whatever way this happened, I would lack sadness with reason. But my intention is to inquire how this has happened by the just judgment of God.

Commentary on Job

Ver. 5. Mark me, and be astonished.

43. i.e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words; And lay your finger upon your mouth.

As if he had said in plain speech; 'Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts.' Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i.e. by the 'hands' denoting practice, and by the 'fingers,' discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i.e. 'join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said.'

Morals on the Book of Job, Book XV

Since this disputation is about a great matter, one should listen attentively, and so he says, "Pay attention to me." It should also not be listened to lightly or with scorn, but more with dignity and with amazement, and so he says, "Be astonished." It should also be heard in silence and without murmuring, and so he says, "and put your finger over your mouth."

Commentary on Job

“When I think of it, I am dismayed and pains seize my flesh.” Notice how he always stands up, how he puts forward his sufferings, how he indicates the reason for the terrible words he is going to speak, because he does not talk in this manner by himself or from a fixed position but because his soul is dismayed and his thoughts are darkened.

Commentary on Job 21:3-6

Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh.

44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; 'If I remember that I have had any thing of the hypocrite in me, directly I tremble in tears of penitence.' And 'if he remembered, his flesh was shaken with trembling' he declares, i.e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words.

Morals on the Book of Job, Book XV

Lest it seem that he speaks boastfully as if giving honor to his own authority, he shows that he also is awed at the high nature of the question, and so he says, "When I call this to mind, even I am amazed," lest I be unfaithful to the truth in any respect in such a great question, or should speak irreverently of divine judgments. That fear does not stop short in the mind, but goes even to the flesh, and so he says, "and trembling invades my flesh": for even the flesh is affected by a violent passion of the soul.

Commentary on Job

Certainly God does not cease from benefiting the wicked, in order to show that he has no hate against them, so that they may not say, “Since God hates us, he will never open the door of repentance to us.” And while he severely and sternly acts with the righteous, he nevertheless offers his love to the unrighteous. The rewards to be granted in time for [righteous] virtues are the future signs of the good works they do.

Commentary on Job 21:3-7

7–11

Since you believe to be wise and to know the reason why I suffer these afflictions, now answer my question. Why does it happen that very often many impious persons reach an old age in their wealth?… Their fields produce large crops, and they are delighted by their children and enjoy a constant abundance. They fear no one and receive no blow sent them by God. Their plowing cow does not give birth to an immature fetus, that is, it does not generate an imperfect or dead fetus, and their wives have no miscarriages. And they remain in prosperity like a flock, that is, free from care.

Commentary on Job 21:6-14

Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches?

45. For except the patience of God bore with them, they would never live long in their sins. For they are 'lifted up by riches,' when they first begin to be powerful, but they are 'strengthened,' when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are 'lifted up' by honours, 'strengthened' by substance. But there are very many, who while they are both 'lifted up' by honours and 'strengthened' by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs?

Morals on the Book of Job, Book XV

Since these premises were sufficient to call the others to attention, he proceeds to the question. Since Sophar had said (20:5) that the prosperity of evil men, if it happens, ends in a brief time and is changed into evil for them, Job, therefore, disproves this immediately saying, "Why, then, do the wicked live," a long time? As if he should say: If the evil man flies away like the bird or passes quickly like a vision in the night, (20:8) why is it that many evil men have a very long life? In the same way, if "the joy of the hypocrite is like a speck," (20:5) and his ascent is quickly thrown down, why "are they lifted up," that is, promoted to honors? In the same way, if he "vomits the riches which he devoured," (20:15) why are "they comforted with riches," why are their riches maintained for them?

Commentary on Job

Ver. 8. Their seed is established in their sight with them.

46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on; And a crowd of kinfolk and grandchildren before their eyes.

Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful?

Morals on the Book of Job, Book XV

Also, against Sophar's statement, "His sons will be reduced to poverty," (20:10) he says, "Their seed endures in their presence," that is, their sons endure, with them looking on. He then says the same thing about other persons related to them saying, "the crowd of their neighbors and descendants endure in their sight." By this he shows a double prosperity, because those closest to him are not taken away in death, which is what he means when he says, "endures," nor are they removed far from him by exile or something of this sort, which is what he means when he says, "in their presence," and "in their sight."

Commentary on Job

Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them.

47. Their 'houses are secure and at peace,' in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the 'rod' of discipline from Above 'does not smite them,' and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see.

Morals on the Book of Job, Book XV

He then pursues in detail the prosperity of the evil men already treated. First, he does so as to themselves, and he begins with immunity from evil when he says, "Their homes," their families, and the necessities of life, "are safe," from the assault of the enemy, "and peaceful," without internal dissension. They are also immune from the divine scourge, and with respect to this he adds "the rod of God is not on them," because they are not corrected for their sins in this life.

Commentary on Job

Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf.

It is the usage of common talk to call 'ox' masculine, and 'cow' feminine, but literary phraseology designates 'ox' of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that 'their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring.' But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household made to succeed immediately.

Morals on the Book of Job, Book XV

He speaks then about the increase of their goods, since their goods are not barren, nor are they deprived of their fruit. He clearly shows this in the species "ox," for the ancients were very partial to oxen for use in agriculture. Thus he says, "Their ox," that is, their oxen, "breed," because there is no sterility. Conception comes first in the fertilization of animals, the formation of the fetus conceived in the womb and its gestation to term which is hindered by abortion comes second, and as to this he says, "and has not aborted." Third is birth, and as to this he says, "the cow has calved." The names ox and cow here mean the same thing, and he uses both, either because of the harmonious phrasing or for the sake of the meter in the verse. Fourth comes the education of the offspring, and as to this he then says, "and she has not been deprived of her young," by some premature death.

Commentary on Job

"And they remain as eternal sheep." What is the meaning of these words? They are those words that Christ spoke, "My sheep hear my voice, and I give them eternal life." The faithful are the eternal sheep; the heretics are imitators. They want to imitate the flock of Christ. They ordain their own bishops, presbyters, deacons, doctors, congregation and catechumens, and by imitating the eternal sheep they fulfill the prediction, "And they appear as eternal sheep." They clearly are not eternal sheep but "appear as eternal sheep."

Fragments on Job 15.23

"And their children play before them, taking up the psaltery and harp." Our children take up the psaltery and the harp, praising and glorifying God. But "their [the heretics'] children," who are foolish in themselves, also "play taking up the psaltery and the harp." Every time they usurp the words of the Old Testament, they play and mock the oracles of the Law and the Prophets. By taking up the harmonies that were once the psaltery of the law and the prophetic harp, they play with them.

Fragments on Job 15.25

Ver. 11. Their little ones go forth like flocks, and their children revel in sports.

48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying.

Morals on the Book of Job, Book XV

As a consequence he speaks about the prosperity of the sons, and he first places the great number of the offspring when he says, "They have come forth," namely, walking in the streets and not prevented by death. "Their little ones like flocks," in their great number and their mutual concord. Second, he places their well-being when he says, "and their young dance in play," as though they were not complaining about any illnesses.

Commentary on Job

Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.

As if he said in plain speech; 'Whilst the masters swell with honours and substance, the dependants rejoice in festive sports.' But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest.

Morals on the Book of Job, Book XV

Third, he discusses their instruction as a part of which among the ancients consisted in instructing children in music, and so he says, "They play the tambourine and harp and they enjoy the sound of the organ," for they are taught both to play music well and judge the way others play competently.

Commentary on Job

Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts.

49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that 'in a point of time they go down to the lower parts,' saving that all length of time of the present life is then known to be but a 'point,' when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was but a 'point' of time. For as we have before said, we set down the style in a point, and lift it up; and so he as it were touched life by a point who received and lost it. By a 'point' it is possible that this also may be understood, that it often happens that they that were long borne with in wickedness, are seized by sudden death, that it should not even be granted them to bewail before death the things they have done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words of their temporal life, in that whatever was capable of passing away was sudden. But the friends of blessed Job, who believed him to be unrighteous on this account that they saw him afflicted with scourges, rightly have the truth shewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is no witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a scourge to be dragged to infinite woes.

Morals on the Book of Job, Book XV

To answer the objection that their prosperity endures for a little while, or "like a speech", (20:5) he then says, "They spend their days in prosperity," as if to say: All the days of their lives are passed in prosperity. It is necessary that they experience death from the common condition of men in the end, but they still suffer this without undue anguish beforehand, and so he says, "and they go down to Sheol in a moment," in death. For all the ancients before the coming of the Redeemer, about whom he had spoken above, (19:25) descended to the underworld, however some weighed with adversities in life did not immediately descend to Sheol, but only after suffering many bitter things, as Jacob says in Genesis, "Moaning will descend to my son in hell." (37:35) But those who flourished in prosperity until death descend to Sheol as if in a moment.

Commentary on Job

Ver. 14. Who say unto God, Depart from us.

50. To say this in words even foolish men have not the boldness, yet all wicked persons say to God, not by their words but by their ways, Depart from us. For they that do those things which Almighty God forbids, what else are they doing but shutting up their soul against the Almighty. For just as to think of His precepts, is to introduce Him into one's self, so to resist His commandments is to keep Him away from the dwelling-place of the heart. And so they say, Depart from us, who refuse to yield Him an approach to them; and assail Him with wicked deeds, even if they seem to praise Him in words. Moreover they say; For we desire not the knowledge of Thy ways.

51. And that by this alone, that they are too indifferent to acquire the knowledge of Him. For there be some who from this that 'Truth' saith; And that servant, which knoweth not his Lord's will, and doth things worthy of stripes, shall be beaten with few. But he that knoweth his Lord's will, and did not according to it, shall be beaten with many [Luke 12, 47. 48.]; choose not to know what they should do, and reckon as if they will be beaten less, if they are ignorant of what they ought to have put in practice. Yet it is one thing not to have known, and another thing not to have chosen to know. For he knoweth not, who is willing to make the acquisition, but is not able. But he who, that he may not know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now 'the way' of God is peace, 'the way' of God is humility, 'the way' of God is patience. But whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they are swollen with honours, whilst, even if they have not, they covet, they slight 'the ways' of God in the thoughts of their hearts. For because God's way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that He might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do.

Morals on the Book of Job, Book XV

One could counter that besides the many evil things which evil men do, they merited earthly prosperity from God either by loving, by knowing, or by serving him in any of their kinds of works, or at least in seeking temporal goods from him. But he rejects this saying, "They said to God," sinning from the intention of the heart as from a certain malice, "Depart from us," which shows a defect of love, "we do not want a knowledge of your ways," which shows a defect of knowledge through affected ignorance. The ways of God are his precepts and his judgments by which we are disposed by him.

Commentary on Job

Ver. 15. Who is the Almighty, that we should serve Him?

52. For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? [Ps. 14, 1] For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow wearied. For, as has been said, they do not believe Him to be, Whom they do not behold with bodily sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves. In relation to whose words it is further added; And what profit should we have, if we pray unto Him?

53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow, He is Himself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. [Matt. 6, 33] For in that He saith not, 'shall be given,' but shall be added unto you he plainly shews that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is 'given' and the other 'added' over and above in superabundance. And yet it very often happens, that when men pray for temporal good things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion of its Maker, burning with divine longings, it is united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get.

Morals on the Book of Job, Book XV

"Who is the Almighty that we should serve him?" which shows a defect of good works originating from the contempt of God, "and what comes to us if we adore him?" which shows a contempt of prayer because of a defect of hope.

Commentary on Job

Ver. 16. But because their good things are not in their hand, may their counsel be far from me.

54. He 'holds his good things in his hand,' who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, 'their good things were in their hand,' because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are holden with minds in bondage by the things they possess. Therefore because 'their good things are not in their hand,' it is rightly added, let their counsel be far from me. For what is 'the counsel of the wicked,' saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory sorrows for eternal woes? Let the holy man, then, regarding these aims of the wicked, turn from them and say, Let their counsel be far from me. Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising.

Morals on the Book of Job, Book XV

Thus he most clearly refuted their opinion, showing that temporal prosperity is not always the reward of virtue nor temporal adversity the punishment of sin, because evil men frequently prosper in this life although they merit nothing good from God, and with this they suffer no grave adversities. But someone could counter: If prosperity happens to evil men and they lack adversities, then there is, therefore, no reason to avoid evil, and so Qoheleth says, "The same things happen to everyone, and so the hearts of the sons of men are filled with evil." (9:13) But he answers to this objection saying, "Nevertheless, since their own goods are not in their hands, let their counsel be far from me." To understand this one must know that certain goods are in the hand of a man, that is, in his power, namely, the voluntary works of virtue of which he is lord through his free will aided by grace of God. Thus the virtuous can always retain goods of this kind for as long a time as they wish, and because of this the advice to pursue goods of this kind should be heeded. But the goods of temporal prosperity are not in the power of those who possess them so that they can acquire or keep them when they will. Thus the counsel of those men should be rejected in which they hold God and justice in contempt in order to live prosperously; for by this means they cannot obtain what they intend, but sometimes are pressed with adversities.

Commentary on Job

Ver. 17. How often shall their candle be put out? and how oft shall a flood come over them, and shall He divide sorrows in His fury?

55. It often happens that the wicked man reckons the life of his children as a 'candle,' but when the son, that is loved overmuch, is taken away, what seemed the 'light' of the wicked is 'put out.' Often the wicked man reckons the credit of present honour his 'candle,' but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the 'candle of the wicked is put out,' at once there 'cometh a flood upon them, and God divideth sorrows in His fury.' 'A flood cometh' upon the wicked when they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He that reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, 'divideth sorrows in His fury' upon the head of the ungodly. For neither does present punishment, which does not turn the mind of the wicked man from his bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon the wicked He shall rain snares, fire, and brimstone, and blasts of storms; this shall be a portion of their cup. [Ps. 11, 6] In mentioning 'snares, fire, and brimstone, and blasts of storms,' he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but 'a portion of his cup,' seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance.

Morals on the Book of Job, Book XV

Consider further that the adversity of an evil man is worse than that of the just man, because when the just man suffers temporal adversity, the support of virtue and the consolation in God remains to him. So he is not totally overthrown. But no support remains for evil men once they have lost the temporal goods which they sought exclusively. So he then says, "Each time the lamp," the prosperity, "of evil men goes out," ends, "and the deluge," the grave storm of adversity, "comes on them," by divine judgment, "and," each time God, "apportions," distributes in a determined measure, "the pains," certain afflictions, "of his wrath," caused by his fury,

Commentary on Job

Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth.

56. When the wicked man is seen in power, when he is utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. But when the sentence of the strict Judge cometh, 'all the wicked shall be as chaff before the wind,' because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the storm scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our God, and shall not keep silence. A fire shall devour before Him, and there shall be a mighty tempest round about Him. [Ps. 50, 3] For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but 'chaff' and 'ashes,' because those persons the storm seizes and transports to eternal punishment.

Morals on the Book of Job, Book XV

"they," evil men, "will be like chaff before the wind," which cannot resist the wind because of lightness, "and like ash," which remain when wood is burned, "which the whirlwind drives away," because it does not have moisture to hold itself together. So also when adversity comes, wicked men cannot resist it because they lack the support of divine hope and they are driven away by different thoughts without the moisture of virtue.

Commentary on Job

19–22

Since he spoke before him [Zophar] and said “from the time man was set upon the earth,” things go on in this manner. Job addresses his reproaches to him, because he ignores what is clear and evident. He says to him, you asserted that things are not as I said, but quite the opposite. Therefore, no one must know the secret plans of God, who rules the entire creation. Now tell me, why are those who are not impious punished? One is in need, the other in wealth, but their wickedness is the same.

Commentary on Job 21:19-22A

Ver. 19. God shall lay up for his children the grief of their father. And when He repayeth, then he shall know it.

57. We know that it is written; Visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and fourth generation. [Ex. 34, 7] And again it is written, What mean ye that ye make this a proverb among you concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord, ye shall not have this for a proverb any more in Israel. Behold all souls are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die. [Ezek. 18, 2-4] Thus in these two sentences whereas there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the way of discernment. Since original sin we derive from our parents, and, except by the grace of Baptism we be loosed from it, we bear with us the sins of our very parents, seeing that surely we are still one with them. And so 'He visiteth the iniquity of the fathers upon the children,' when on account of the guilt of the parent, the soul of the offspring is polluted by original sin. And again He does not 'visit the sins of the fathers upon the children,' in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, but those which we have ourselves been guilty of. Which however may be understood in another way as well, in that whosoever imitates the wicked ways of a bad father, is bound in his sins also. But whosoever does not follow the wickedness of his parent, is never burthened by his offence. And hence it comes to pass that the bad son of a bad father not only pays for his own sins, which he has added; but the sins of his father as well; seeing that to the evil practices of his father, which he is not ignorant that the Lord is angry with, he is not afraid to add yet further his own wickedness too. And it is meet that he who being liable to a strict Judge does not fear to follow the ways of a wicked parent, should be compelled in this present life to pay for even his parent's misdeeds. And hence it is there said, The soul of the father is Mine, and the soul of the son is Mine: the soul that sinneth, it shall die, because in the flesh by the sin of the father the sons too are sometimes ruined. But now that original sin has been done away, they are not bound in the soul by the parent's wickedness. For how is it that little children are very often seized by devils, saving that the flesh of the son is mulcted in punishment of the father? For the bad father is stricken in his own person, and is too stubborn to feel the force of the blow. Very often he is stricken in his children, so as to be more sharply stung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are stricken by the parent's sin, what else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated? And hence it is rightly said, Even unto the third and fourth generation. For whereas it is possible that 'even to the third and fourth generation,' children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate.

58. And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when He repayeth, then he shall know it. For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding to the hearing. For he then 'understands' what he has heard, when he now grieves that he is 'vexed' for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye is shut hath said: He hath said which heard the words of God, which saw the vision of the Almighty, which shall fail, and so his eyes shall be opened. [Num. 24, 3. 4.] For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the knowledge of which man, at that time useless from henceforth, the words are next introduced.

Morals on the Book of Job, Book XV

After this he speaks about his adversity as to his sons when he says, "God will save the pain of the father for the sons," because the punishment of the father extends to the sons as imitators of the evil of the father. Nor will this be deferred until after the death of the father, but this will happen while the father is alive and knows it, and so he says, "and when he (God) repays" namely, when God renders the punishment to the sons, "then he (the father) will know."

Commentary on Job

Ver. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.

59. This man, if whilst placed in this life he had been willing to open his eyes to his sin, would not hereafter 'drink of the wrath of the Almighty.' But he that here turns away his eyes from the sight of his guilt, cannot there avoid the sentence of condemnation. But often those that do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is bad. But there are some that have become so hardened in wickedness that they do not fear to be stricken even in the very things that they love, if only they can accomplish what they have iniquitously planned.

Morals on the Book of Job, Book XV

So he says, "His eyes will see their destruction," in the destruction of his sons or other kinds of adversity; and in this itself, "he will drink of the fury of the Almighty." For the punishment of the father is that his sons are punished while he lives, and not if they were punished after his death.

Commentary on Job

Ver. 21. For what doth it concern him about his house after him? or if the number of his months be halved?

60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of 'his house,' i.e. of his relations, whom he has left; since 'Truth' tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. [Luke 16, 28] For every sinner will turn wise in punishment, who continued foolish in sin, because being now wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator's being offended, he is smitten in his house, children, life. But prompted by his pride, he directly hardens himself, and whatever infliction he may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concern him about his house after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but what does it concern him of the number of his months be cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stiffness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness? But lest anyone presume to sift beyond what he ought the hidden judgments of God, it is rightly added.

Morals on the Book of Job, Book XV

So he then says, "What difference does it make to him what happens to his house after him?", that is, he will not be afflicted by the future misfortunes of his posterity, especially since the sinner is ignorant of this after his death, as he has said already, "Whether his sons will be noble or base, he is ignorant of the fact." (14:21) "Or," also what difference does it make to him, "if the number of his months is cut in half." He cannot grieve about this in life because he did not know it would happen.

Commentary on Job

Ver. 22. Shall any teach God knowledge? seeing that He judgeth those that are high.

61. When in the things, which are done concerning us, we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God's judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness, He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly, Who judged justly even a nature more refined than ours. So let him say; Shall any teach God knowledge? seeing that He judgeth those that are high. For He that doeth wonderful things above our level, it is surely plain that touching ourselves He ordereth all things with knowledge.

Morals on the Book of Job, Book XV

Since Job had established above that evil men sometimes experience prosperous things and sometimes adverse things in this life, which causes doubt, he therefore seeks to resolve this doubt. First he shows that this does not arise from a defect in divine knowledge, as though the evil of those men to whom he gives prosperity escaped his notice. So he says, "Will anyone teach God knowledge?" as if to say: He does not need instruction by anyone about the merits of men to know to whom he should give prosperous things and to whom he should give adverse things. His next statement, "Who judges the eminent," can be interpreted in two ways: in one way God does not stand in need of the instruction of anyone to be able to judge the great, that is, those who prosper in this world, like judges in human affairs need to be instructed by witnesses about the merits of those they are judging. This text can be understood in another way as introduced as a confirmation of the preceding idea. For the fact that God knows all things and he does not stand in need of instruction by anyone is clear because he judges men no matter how great they are. No one judges things of which he is ignorant, and so it cannot be that knowledge of anyone no matter how great may escape his notice.

Commentary on Job

23–25

In order to refute the argument of [his friends], who wanted to refer everything to [their concept] of divine equity, he shows how they are inferior to him in merits and successes, so that it may clearly appear that in the present state of things the form of justice that they think they understand is lame.

Exposition on the Book of Job 21:23-25

23–25

Ver. 23-25. One dieth in his full strength, being rich and prosperous. His inwards are full of fatness, and his bowels are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth.

62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike.

Morals on the Book of Job, Book XV

Therefore, after he has established the sufficiency of divine knowledge, he then introduces material for a doubt which might arise about how he governs human beings in different ways because some are prosperous until their death whereas others die in misery. Temporal prosperity consists first in power, and regarding this he says, "One man will die strong;" second in the health of the body, and regarding this he says, "healthy;" third in a wealth of exterior things, and regarding this he says, "rich;" and fourth in the prosperous success of one's plans and of works, and regarding this he says, "and fortunate." For one is considered really fortunate in the eyes of some when everything succeeds for him according to desire.

Commentary on Job

To show that his riches are not only sufficient, but also superabundant he says, "His bowels are full of fat," for fat is generated by a superabundance of food. Again, he shows his power is based on numerous supports saying, "and his bones are nourished with marrow,": for bones show strength because their strength is supported by the nourishment of the marrow.

Commentary on Job

He then speaks about the adversity of other men saying, "Another dies in the bitterness of his soul." This regards the interior pains which men conceive either from bodily harms or from unfortunate events. He adds, "without any riches," to show a defect of exterior things.

Commentary on Job

Ver. 26. And yet they shall lie down alike in the dust, and the worms shall cover them.

What wonder then if those persons for a moment run a course unlike in the prosperity and adversity of this world, who through the corruption of the flesh return alike to the earth? So that life alone is to be thought on, wherein together with the resurrection of the flesh there is the arrival at an unlike end of recompensing. For what is 'strength and ease' to the wicked, what 'marrow and riches,' seeing that all is left here in a moment, and There that retribution, which may never be left, is found? For as the mirth of this wicked one passes on to woe, so the woe of the innocent soul in affliction passes on to joy. So neither ought riches to lift up the soul, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receives to the mind no hurts in thoughts; but to them that despise him under the infliction of the rod, he adds rebuking them.

[ALLEGORICAL INTERPRETATION]

64. But this that is said, They shall lie down alike in the dust, and the worms shall cover them, if anyone wish to take in the way of allegory, we may shortly accomplish it, if what has been already said concerning this bad rich man, we repeat again. Thus it is said, His inwards are full of fatness, and his bones are moistened with marrow. For as 'fat' arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from fatness. [Ps. 73, 7] It follows, And his bones are moistened with marrow. The lovers of this life have 'bones' as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have 'bones' indeed, but 'marrow' in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the 'bones' of the rich man are bad and stubborn practices, but the 'marrow in the bones' are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures.

65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, And another dieth in the bitterness of his soul, and without any wealth. Observe from the same cause whence the rich man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to 'lie down in the dust' is to close the eyes of the mind in earthly desires; hence it is said to every individual living in sin, and lying asleep in his wickedness, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Ep. 5, 14] But the 'worms' that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly. For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both.

[LITERAL INTERPRETATION]

66. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no worms of the heart covering him; and because he had not sunk his mind in earthly care, he did not 'lie asleep in the dust.'

Morals on the Book of Job, Book XV

Yet although men with equal merits are differentiated this way in life, at least after death one cannot maintain that their lot cannot be changed in these things which are different in the disposition of their bodies. For their bodies are disposed equally after death, and so he says, "And yet they will sleep in the dust in the same way," because they will be buried in the earth equally, "and worms will cover them," for their bodies will decay in the same way. So it is clear that no reason for difference among men based on prosperity or adversity in these things which are equal in merit or demerit, can be proved on the basis of the different disposition of bodies after death.

Commentary on Job

27–28

Ver. 27, 28. Behold I know your thoughts, and the devices that ye wrongfully imagine against me. For ye say, Where is the house of the prince? and where are the dwellings of the wicked?

63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as amidst the losses which he had met with, he was standing with undiminished uprightness. For how had his losses of substance without hurt him, who had not lost That Being, Whom he loved within?

It goes on; Behold I know your thoughts, and your wrongful sentences against me. [1 Cor. 2, 11] As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? on what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; [Matt. 7, 20] it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise. [Prov. 27, 19] Again blessed Job, when he declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked?

67. The weak, that desire to thrive in this world's fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job's friends were persuaded that he, whom they be held under the rod, had been ungodly, i.e. as reckoning that if he had not been ungodly, his 'dwelling-places would have remained:' but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land.

Morals on the Book of Job, Book XV

The opinion of the friends of Job was that the reason for this difference was based on the diversity of merits. This is against the evidence of experience in the fact that some of the evil prosper and some of them suffer adversities. So he quotes their opinion with scorn as already disproved saying, "Certainly I know your thoughts," in which they condemned Job rashly, "and opinions," spoken in exterior words, "which are evil against me," because you accuse me of inequitable impiety based on the adversities which I suffer.

Commentary on Job

So he continues, "For you say: Where is the house of the leader? Where are the tents of the wicked?" as if to say: You fell together with your family from such a great preeminence as the tents of the evil men usually fall.

Commentary on Job

29–30

Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath.

[MORAL INTERPRETATION]

68. For often the patience of God bears for long with those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation of the wicked man, it is rightly premised, Ask anyone of the wayfarers, and ye shall know that he understandeth these same things. For he is called a 'wayfarer,' who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, in describing the glory of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. [Ps. 37, 35. 36.] But because he did not submit his heart to this world, he justly looked down upon him, saying; I passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, who to one not 'passing by' would have been something great, to one 'passing by' in mind, how little he was, was shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, I will now pass on, and see this great sight. [Ex. 3, 3] For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! [Lam. 1, 12] For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind's eye the sorrow of heart of the Elect. These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Open thy mouth for the dumb, and in the cause of all such as are passing by. For those are called 'the dumb,' who never set themselves against the Preacher's words by gainsaying them; who are also persons 'passing by,' in that they disdain to fix the bent of their mind in the love of the present life. Therefore that the bad man is being 'reserved for the day of perdition,' and 'brought to the day of fury,' this thing there is none but he who is 'a wayfarer' that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man.

Morals on the Book of Job, Book XV

After he has demonstrated the evil of their opinion by the things said above, he proceeds to determine the truth. He prefaces this by saying that what he is about to say is not new, but commonly held among most people. He says, therefore, "Ask every passerby," as if to say: I do not have to diligently search for a witness, since it can be had from anyone passing on the street. Or the passers-by could mean those who use this life not as an end, but as a means, "and you will know that he thinks the same thing," which I am about to tell you. So you are without excuse for separating yourselves from the truth which all commonly hold.

Commentary on Job

He explains this truth then saying, "that the wicked man is spared for the day of perdition," as if to say: The fact that he is not punished, but prospers in this life, happens because his punishment is reserved for another time when he will be punished more gravely. So he says, "and he is brought to the day of fury,": for since fury is anger aroused, the name wrath denotes a harsher vengeance.

Commentary on Job

Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done?

69. Often that wrath of God, which the wicked man is to suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is 'the way of the wicked man reproved to his face' here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked.

[PROPHETICAL INTERPRETATION]

For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says, Who shall reprove his way to his face? 'Who,' that is to say, 'of mankind may dare to rebuke him? whose face does he dread to endure?' Yet not only Elijah and Enoch who are brought forward for the rebuking of him, but even all the Elect 'reprove his way to his face,' whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Who shall reprove his way before his face? For 'who' is there save God, by whose aid the Elect are supported to have power to withstand him? For sometimes in Holy Scripture, when in asking a question the word 'who' is put, the Almighty is denoted. Hence it is written, Who shall raise him up? [Gen. 49. 9] Of Whom it is said by Paul, Whom God raised from the dead. [Gal. 1, 1] In respect then that holy men oppose themselves to his wickedness, it is not themselves, that 'reprove his way,' but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face. For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see. But when he shall come in that damned man, whoever withstands his presence, 'reproves his way before his face,' the powers of whom he at once sees and sets at nought. Or surely, to 'reprove his way before his face' is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone is to do by His own might, of Whom it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, [2 Thess. 2, 8] it is rightly said, Who shall reprove his way before his face? And hence the words follow, And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall 'repay that lost man what he hath done,' when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear.

Morals on the Book of Job, Book XV

He shows why he is saved for the day of perdition and of fury saying, "Who will blame him for his conduct in his presence? And who can repay him for what he did?" Here he gives two reasons, the first of which is that he is of such slight wisdom that he does not even learn from punishments so that he might recognize his own fault, but he murmurs in the midst of the blows as if he were punished unjustly. This is what he means when he says, "Who will blame him in his presence?" so that he recognizes, "his conduct" his evil way? Another reason is that the punishments of this life are not sufficient for the punishment of such great guilt, because if they are harsh they kill the sinner quickly, and this is what he says next, "and who can repay him for what he did," in this life?

Commentary on Job

Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch.

70. Whereas graves cover dead bodies, what else is denoted by 'the graves' but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be 'brought to the graves,' in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell 'are about him,' in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called 'the heap of dead bodies,' that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan's 'keeping watch in the heap of dead bodies,' is his exercising the wiles of his wickedness in the hearts of the children of perdition.

Morals on the Book of Job, Book XV

So he concludes that this day of perdition and the fury previously mentioned is not in this life but after death, for he then says, "He himself will be led to the grave," after he has died. Yet he will live in his soul, and he then expresses this saying, "and he will keep vigil in the gathering of the dead," because although he seems to sleep by the death of his body, he will still keep vigil through the life of his soul.

Commentary on Job

Ver. 33. He was sweet to the pebbles of Cocytus.

71. 'Cocytus' in the Greek tongue is the term for 'lamentation,' which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man 'Cocytus' means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be 'strengthened' in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become 'pebbles of Cocytus,' who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations.

And he draweth every man after him, as there are innumerable before him.

72. In this place by 'man' is meant one whose taste is for things human. But whereas 'everyone' is more than an 'innumerable' quantity, we have to enquire, wherefore he is said before him to draw an 'innumerable' quantity, and after him 'every man' saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing 'draws an innumerable quantity' indeed, yet not 'everyone' of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an 'innumerable quantity,' when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an 'innumerable quantity,' but 'everyone,' in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to 'draw every man' than an 'innumerable quantity,' wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, 'an innumerable quantity' than 'every man.' For he after him 'draws every man,' in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than 'all' whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away 'every man,' and he gets a bigger booty now, when he assails the hearts of an 'innumerable quantity.' Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,

[HISTORICAL INTERPRETATION]

touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper in this life, it is necessary that the elect of God should be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying, How then comfort ye me in vain, seeing your answer is shewn to be against Truth?

73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another's deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.

Morals on the Book of Job, Book XV

Lest it seem that after death he passes into joy he says, "He was pleasant to the gravel of Cocytus (of the lower world)." For since he had invoked the man-in-the-street as his witness, he proposes the truth about the punishment of evil men after death under the guise of a myth which was commonly told. This myth is that in hell, among other things, there was a river called the Cocytus, a word which is translated as "lamentation," to which the souls of evil men are led. As other rivers drag gravel along, so that river in a certain way carries along the souls of evil men. Thus the evil man is said, "to be pleasant to the gravel of Cocytus," because his association was welcome to evil men, and so he will have a place among evil men who are in lamentations. He then tells what this river produces for men saying, "which drags all men after it," because all men die in some sort of mourning, for what is after death is like the end of that river whose beginning is what is done in this life, and so he then says, "and those before it are without number," because grief seizes most men even in this life.

Commentary on Job

“There is nothing left of your answers but emptiness,” that is, you, he says, have brought me suffering and torments instead of consolation; and what I gain from speaking a great deal is only emptiness. Your answers, he says, are vanity to me.

Commentary on Job 21:34

So Job has explained his idea in a gradual order, first showing in Chapter Nineteen (v. 25) that the hope of the just tends to reward of the future life. Here he expresses the opinion that punishment is reserved for evil men after death, and so from both sides, after refuting the opinion of his adversaries he says, "How can you then console me in vain?" by promising temporal prosperity, "when your answer has been shown to be contrary to the truth?" in that you say rewards and punishments are assigned to men in this life, which has been disproved above in many ways.

Commentary on Job