Job 22
Commentary from 8 fathers
Is it not the Lord that teaches understanding and knowledge?
πότερον οὐχὶ ὁ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;
не гдⷭ҇ь ли є҆́сть наꙋча́ѧй ра́зꙋмꙋ и҆ хи́трости;
Can a man be compared unto God, even when he has perfect knowledge?
By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent?
Morals on the Book of Job, Book XVI
For what matters it to the Lord, if thou wert blameless in [thy] works? or is it profitable that thou shouldest perfect thy way?
τί γὰρ μέλει τῷ Κυρίῳ, ἐὰν σὺ ἦσθα τοῖς ἔργοις ἄμεμπτος; ἢ ὠφέλεια, ὅτι ἁπλώσεις τὴν ὁδόν σου;
И҆́бо ко́е попече́нїе гдⷭ҇ꙋ, а҆́ще ты̀ бы́лъ є҆сѝ дѣ́лы непоро́ченъ; и҆лѝ (ка́ѧ) по́льза, ꙗ҆́кѡ про́стъ твори́ти бꙋ́деши пꙋ́ть тво́й;
3–4“What does it matter to the Lord, if you were blameless in your works?” That is, it has no importance for God. “Or does he gain any profit from the righteousness of your conduct?” It cannot be said that, in fact, it contributes to him any advantage, he says. Since Job in every possible manner had said that God did this and because of him I am suffering, Eliphaz wants to show that [his afflictions] do not come from God. “Or, in order to make a case against you, will he accuse you and enter into judgment with you?” Yes, you can be as righteous as you want, it does not matter for him, and he has no consideration for you, that is, what you do deserves little interest on the part of God. In fact, if he really wanted to judge you, he would have found your faults.
Commentary on Job 22:3-4
Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. For He is truly 'Lord' to us, because He is also assuredly 'God,' Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided.
Morals on the Book of Job, Book XVI
Second, someone is provoked to dispute or reason with another because of things which he received from him, so that a comparison of things given and things received may be made. However, it is presumptuous that man should think that the goods which he does are useful to God, and so the Psalmist says, "I said to the Lord: You are my God because you do not need my goods," (15:2) and so he continues, "What advantage is there for God if you will be just," in doing good works? "Or what will you give him if your life will be blameless," by abstaining from sin?
Commentary on Job
Wilt thou maintain and plead thine own cause? and will he enter into judgment with thee?
ἦ λόγον σου ποιούμενος ἐλέγξει σε, καὶ συνεισελεύσεταί σοι εἰς κρίσιν;
и҆лѝ ѡ҆пасе́нїе и҆мѣ́ѧ ѿ тебє̀ ѡ҆бличи́тъ тѧ̀ и҆ вни́детъ съ тобо́ю въ сꙋ́дъ;
Will He reprove thee for fear of thee? Will He enter with thee into judgment?
Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting.
Morals on the Book of Job, Book XVI
Third, someone is challenged in a judgment with another from the fear of the higher power of the one calling him into judgment, which is a wicked thing to think of God. Thus he says, "In fear," of some judge, "will he blame you," by accusing you, "and come with you in judgment," as if summoned by an equal?
Commentary on Job
Is not thy wickedness abundant, and thy sins innumerable?
πότερον οὐχ ἡ κακία σού ἐστι πολλή, ἀναρίθμητοι δὲ σού εἰσιν αἱ ἁμαρτίαι;
Є҆да̀ ѕло́ба твоѧ̀ є҆́сть не мно́га; безчи́сленнїи же твоѝ сꙋ́ть грѣсѝ;
Is it not for thy wickedness that is great, and thine iniquities that are infinite?
Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out.
Morals on the Book of Job, Book XVI
Then, since Job had said that the opinions of those who had said that his house had perished like "the tents of the wicked" (21:28) were unjust, Eliphaz intends to show that his opinion is right when he says, "Is it not because of your great malice and your infinite iniquities?", as if to say: God accuses you by afflicting punishments, not because of fear, but because of the love of justice, to punish your sins. So "malice" can refer to the sins by which he wounded others; "iniquity" to the sins by which he omitted the works of justice. So he says the malice is "great" and the iniquities are "infinite", because man sins in more things by omission than by commission.
Commentary on Job
And thou hast taken security of thy brethren for nothing, and hast taken away the clothing of the naked.
ἠνεχύραζες δὲ τοὺς ἀδελφούς σου διακενῆς, ἀμφίασιν δὲ γυμνῶν ἀφείλου·
Въ зало́гъ бо и҆ма́лъ є҆сѝ ѿ бра́тїи твоеѧ̀ вотщѐ, ѻ҆де́ждꙋ же наги́хъ ѿнима́лъ є҆сѝ,
For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
ALLEGORICAL INTERPRETATION
In Holy Scripture by the term of 'a pledge' sometimes the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the Holy Spirit, as where it is said by Paul, And given the earnest of the Spirit in our hearts. For we receive a pledge for this, that we may hold an assurance touching the promise that is made to us. And so the gift of the Holy Spirit is called a pledge, in that by this our soul is strengthened to assuredness of the inward hope. Again by the name of a 'pledge' confession of sin is used to be intended, as it is written in the Law; If thy brother oweth thee aught, and thou takest away a pledge from him, restore the pledge before the setting of the sun. For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call 'debts.' Whence it is said to the servant when he sinned, I forgave thee all that debt. And in the Lord's Prayer we pray daily, Forgive us our debts, as we forgive our debtors. Now we 'take a pledge' from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he has done, and begs pardon, has already as it were given a 'pledge' for his debt, which pledge we are bidden to 'restore before the sun set,' because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their error, it is said by Eliphaz as under the likeness of heretics; For thou hast taken away a pledge from thy brother for nought, i.e. 'From those, that come to thee from us, thou didst exact a confession of error to no purpose.' But, as we said before, if we suppose a 'pledge' the gifts of the Holy Spirit, heretics say that Holy Church has 'taken away the pledge of her brothers,' because they imagine that those that come to her, lose the gifts of the Spirit. Hence it follows, And stripped the naked of their clothing.
Those whom they draw after them by their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they esteem them to be clothed so long as the things which they themselves preached they witness observed by them, and when any persons return to Holy Church from them, they immediately fancy that they have lost the garments of instruction. But whereas one that is naked cannot he spoiled, we have to enquire how they are first mentioned as 'naked,' and afterwards as 'stripped?' Now it is necessary to know that every one that enjoys purity of mind, by the very circumstance that he has not the cloak of double-dealing, is 'naked.' And there are some among the Heretics, who have purity of heart indeed, but yet take up the corrupt tenets of their teaching. These same are at once by their own purity 'naked,' and by the preaching of those persons they are as it were clothed. And whereas all such are easily brought back to Holy Church, for this reason that they do not use the wickedness of doubledealing, those persons heretics acknowledge as naked, whom they call stripped by her of their clothing, because they look upon all the simple-minded as slow and dull, who, they see, have parted with their own corrupt tenets.
Morals on the Book of Job, Book XVI
Then he first explains an observation about injuries born to neighbors, which are sometimes inflicted by means of calumny under the pretext of justice. So he says, "You took away the pledge of security of your brother without cause," without necessary things, because you were able to trust your brothers without a pledge of security. Sometimes harms are inflicted without any tint of justice, and as to this he says, "You despoiled the naked of their clothes." This can be understood in two ways: in one way because in despoiling them you have left them naked, leaving them nothing; in another way, because although they were naked and without sufficient clothing, you took away what little they had.
Commentary on Job
Neither hast thou given water to the thirsty to drink, but hast taken away the morsel of the hungry.
οὐδὲ ὕδωρ διψῶντας ἐπότισας, ἀλλὰ πεινώντων ἐστέρησας ψωμόν·
нижѐ водо́ю жа́ждꙋщихъ напои́лъ є҆сѝ, но а҆́лчꙋщихъ лиши́лъ є҆сѝ хлѣ́ба:
All these things are accusations, and certainly very reproachful ones. But they are not true with regard to Job and are unjustly pronounced against him. These things happen in times of hardship. Sometimes, when one has only a piece of bread, even though he does not have an entire loaf, we take it away from him by saying, “You are in debt.”
Fragments on Job 16.22-23
A criminal act not only causes harm but also denies any benefit. Therefore, notice to what point our benevolence must be extended. As there is a certain crime, when those thirsty do not drink, so we have a reward for a glass of cool water, according to the truthful voice of the Savior.
Commentary on Job 22:7
Thou hast not given water to the weary, thou hast withholden bread from the hungry.
ALLEGORICAL INTERPRETATION
It follows; Thou hast not given water to the weary, and thou hast withholden bread from the hungry. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those 'weary' that are worn down under the wearisome load of this world. And hence Truth saith by Himself, Come unto Me, all ye that labour and are heavy laden, and will give you rest. And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. Thou hast not given water to the weary, and thou hast withholden bread from the hungry. For themselves they think they 'give water to the weary' when to persons travailing under their earthly load they supply the cup of their own error. And they look upon it that they themselves have not 'withholden bread from the hungry,' in that when questioned even touching things invisible and incomprehensible, they answer with pride and boldness; and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees anyone hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility; and such she recalls to a sense of well-regulated humility, when she bids everyone of them by her Preacher, not to be wise of himself above that he ought to think, but to think soberly. And again, Be not highminded, but fear. And again, Seek not out the things that are too deep for thee; neither search the things that are above thy strength. And again, Hast thou found honey? eat so much as is sufficient for thee, lest perchance thou be filled therewith, and vomit it. For to 'find honey,' is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is 'filled with honey, and vomits it,' who in seeking to dive deeper than he has capacity for loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholden bread from the hungry.
Morals on the Book of Job, Book XVI
He continues then with the omission of the good works saying, "you did not give water to the weary." They needed drink because of the thirst which arises from the toil of the journey, as if to say: You did not bear help and solace to workers and the afflicted. "And you have taken bread from the hungry," saying in effect: You did not help the needy. These things are said about the sins which he committed as a private person.
Commentary on Job
And thou hast accepted the persons of some; and thou hast established those [that were already settled] on the earth.
ἐθαύμασας δέ τινων πρόσωπον, ᾤκισας δὲ τοὺς ἐπὶ τῆς γῆς.
ᲂу҆дивлѧ́лсѧ же є҆сѝ нѣ́кихъ лицꙋ̀ и҆ поверга́лъ є҆сѝ ᲂу҆бо́гихъ на землѝ:
In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it.
ALLEGORICAL INTERPRETATION
And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power. Thus it follows; For in the might of thine arm, thou didst possess the earth, and as the most powerful thou didst hold it. As if he said in plain words, 'Whereas thou didst take possession of the earth every where in thy preaching, it was the power of might, and not the reasonableness of truth. For whereas they see that Christian princes hold fast her preaching, all the credit which is given to her by the people, they look upon not as the efficacy of righteousness, but the account of secular power.
Morals on the Book of Job, Book XVI
He next speaks about sins which relate to things given into his rule. Among these he places first that he obtained his dominion not by justice, but by violence, and so he says, "You gained possession of your land by the strength of your arm," for you acquired dominion of the land by your own force. He says second that he did not govern his subjects with justice, but with force, according to that is said in Wisdom, "Let our strength be the law of injustice." (2:11) So he then says, "and you kept it because you were the most powerful," as if to say: You used your subjects for your own will with the might of force.
Commentary on Job
But thou hast sent widows away empty, and hast afflicted orphans.
χήρας δὲ ἐξαπέστειλας κενάς, ὀρφανοὺς δὲ ἐκάκωσας.
вдови̑цы же ѿпꙋсти́лъ є҆сѝ тщы̀ и҆ сирѡты̀ ѡ҆ѕло́билъ є҆сѝ.
Thou hast sent widows away empty, and the arms of the fatherless hast thou broken.
The common multitudes that are brought under to heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil; heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the 'widows' left empty by Holy Church? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessary nourishment. Concerning whom it is said by Paul, Forbidding to marry, and commanding to abstain, from meats, which God hath created to be received with thanksgiving of them which believe. Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their 'arms are broken' by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins.
Morals on the Book of Job, Book XVI
He treats third of evil judgments, since he did not render justice to weak persons, and so he then says, "You sent widows away empty handed," since you did not do justice for them against their adversaries, as Isaiah says, "The cause of the widows has no place with them." (1:23) You even oppressed the weak, and so he then says, "and you weakened the arms of the orphans," as if to say: If there were any power in them, you have taken it away, contrary to what is said in Psalm 9, "To judge in favor of the humble and the orphan." (v.35)
Commentary on Job
Therefore snares have compassed thee, and disastrous war has troubled thee.
τοιγαροῦν ἐκύκλωσάν σε παγίδες, καὶ ἐσπούδασέ σε πόλεμος ἐξαίσιος.
Сегѡ̀ ра́ди ѡ҆быдо́ша тѧ̀ сѣ̑ти, и҆ поспѣшѝ на тѧ̀ ра́ть вели́ка:
10–11Since [Eliphaz] had said that [Job] had sinned not mildly or, so to speak, with feeble strength but greatly and with much force, he now fervently invokes revenge against him, so that it may appear that the crime and the revenge are weighed for him at the same time. “And a sudden terror overwhelms you.” Another version of the text reads, “a sudden force.”“And you thought that you would have not seen the darkness.” You also added this crime to your iniquities—the fact that you believed that revenge would have not followed. If you had thought about it, it would have turned you from the dangerous ways of your actions or frightened you less by being already foreseen.
Exposition on the Book of Job 22:10-11
Therefore snares are round about thee; and sudden fear troubleth thee.
That man 'sudden fear doth trouble,' who neglects to consider what there is hanging over his head from the severity of the Judge, when He comes. Therefore, whereas heretics look upon the faithful people as borne down by sins of misbelief, they make it a charge that 'snares are round about them.' And because they believe that it does not foresee the future, they suppose this people under the smiting to be 'troubled with sudden fear.'
Morals on the Book of Job, Book XVI
He then states that punishments have come upon him because of these faults, and so he says, "On that account you are surrounded with snares," for you are oppressed on all sides with adversities so that no place is open for you to escape after you have fallen into them. Nor were you even able to hide before because they came upon you suddenly, and so he says, "and sudden dread throws you into confusion," since evil things overcame him suddenly resulting in his being able to fear others also.
Commentary on Job
The light has proved darkness to thee, and water has covered thee on thy lying down.
τὸ φῶς σοι σκότος ἀπέβη, κοιμηθέντα δὲ ὕδωρ σε ἐκάλυψε.
свѣ́тъ тебѣ̀ тьма̀ бы́сть, ᲂу҆снꙋ́вшаго же вода́ тѧ покры̀.
And thou thoughtest thou wouldest not see darkness; and that thou wouldest not be borne down with the force of overflowing waters.
As if he said in plain speech; 'Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain; which same troubles Eliphaz compares to 'overflowing waters,' in that whilst one set rushes in over another, as in swoln waters waves follow waves.
Morals on the Book of Job, Book XVI
He shows the reason why they come on him suddenly when he then says, "You thought that you would not see darkness," that is, you would not arrive at these doubts in which you do not know what to do, which refers to the snares. Then, as to the fear which throws him into confusion he says, "and you would not be oppressed by the force of flood waters," as if to say: You thought that you would never come to be oppressed by the violence and the great number of adversities coming from above, as 1 Thessalonians says, "When they say: peace and security, sudden destruction will come upon them from above." (5:3)
Commentary on Job
Does not he that dwells in the high places observe? and has he not brought down the proud?
μὴ οὐχὶ ὁ τὰ ὑψηλὰ ναίων ἐφορᾷ; τοὺς δὲ ὕβρει φερομένους ἐταπείνωσε;
Є҆да̀ на высо́кихъ живы́й не призира́етъ; ᲂу҆кори́зною же возносѧ́щихсѧ смирѝ.
12–14Dost thou bethink thee that God is in the height of heaven, and high above the height of the stars? And thou sayest, How doth God know? and, He judgeth as in the dark. Thick clouds are a covering to Him, that He seeth not our matters; and He walketh in the circuit of heaven.
There are very many so dull that they cannot dread aught, saving what they see in a bodily form. Whence it is brought to pass that they do not fear God, in that they cannot see Him. But heretics because they think themselves wise utter words of insult against Catholics, and imagine that He is not feared by them, because they are unable to see Him in a bodily shape, so that as it were from deadness of perception they think that their Maker, because He is higher than heaven and exalted above the tops of the stars, is not able to see from a distance, and that because between ourselves and the seat of heaven the regions of the air are interposed, He, 'as it were buried in a cloud passes judgment out of the darkness,' and intent upon things above, the less considers those below, and whilst He holds together the binges of heaven by encircling them, doth not see into the interior parts. But who that was out of his right mind even, could suspect such things of God. Who indeed, whereas He is always Omnipotent, so minds all things that He is present to each one individually, and so present to each that His Presence is never wanting to all together. For though He forsakes persons when they sin, yet to those very persons He is present in respect of judgment, to whom He is seen to be wanting in respect of aidance. Therefore He so encircles what is without that He yet fills what is within, so fills what is within that He yet encircles what is without, so rules the heights above that He does not quit the depths below, is in such sort present to the parts beneath that He does not depart from those above, is so concealed in His own appearance that nevertheless He is known in His working, so known in His work that yet He cannot be comprehended by the calculation of the person knowing Him; He is in such a way present that yet He cannot be seen, in such a way impossible to be seen that yet His very own judgments bear witness to His Presence, so yields Himself to be understood by us that yet the very ray of the perception of Himself He overclouds to us, and again so holds us in by the darkness of ignorance that notwithstanding He shines into our minds with the rays of His brightness, so that at once by being lifted up it may see something, and made to recoil may tremble all over, and because such as He is it is impossible to see Him, may yet know Him by seeing Him some little. But all this heretics do not reckon Holy Church to be acquainted with, because by a foolish judgment they suppose that they alone are wise.
Morals on the Book of Job, Book XVI
The opinion that one will not suffer punishments for sins is related to the fact that one does not believe that God has providence over human things. He perhaps wished to twist what Job had said, "Will anyone teach God knowledge," (21:22) which he interpreted wrongly to express a defect of divine knowledge, and so it seems right to him to imply that Job denies the providence of God. Consider that some deny that God has knowledge and providence over human affairs because of the high character of his substance, to which they say his knowledge is proportioned so that he knows nothing except himself. They think that his knowledge would be defiled if it were extended to lower things, and so he says, "Do you think that God is higher than heaven," the whole universe of creatures, "and is elevated above the greatest of the stars," above the highest of the creatures?
Commentary on Job
And thou hast said, What does the Mighty One know? does he judge in the dark?
καὶ εἶπας· τί ἔγνω ὁ ἰσχυρός; ἦ κατὰ τοῦ γνόφου κρινεῖ;
И҆ ре́клъ є҆сѝ: что̀ разꙋмѣ̀ крѣ́пкїй {бг҃ъ}; и҆лѝ во мра́цѣ разсꙋ́дитъ;
13–14Eliphaz pronounces a serious accusation of impiety and madness against Job. "In fact," he says, "you committed iniquities, as if [God] did not realize they were [committed] in the land of the Lord, but as if he judged in darkness. That is, as if, in judging, he did not see what happened in his land. You said, in fact, that since he is invisible and separates himself with clouds from what happens among us, and only goes around the circle of heaven, he does not deem it worthy to take care of earthly things." This is what the pagan philosophers thought, when they said that God does not take care of what is under the moon.
Commentary on Job 22:13-14
He draws the conclusion of this thought, "And you say: What, indeed, does God know?" about those lower things? Still, men of this sort do not totally take knowledge of things away from God, but they say that he knows them universally, for example, by knowing the nature of their being or universal causes, and so he says, "He judges as though through a fog." For to know something only in universal is to know it imperfectly, and so he calls this knowledge foggy, as if it depends on what is seen far off as if in a mist. So he knows there is a man, but he doesn't know who he is.
Commentary on Job
A cloud is his hiding-place, and he shall not be seen; and he passes through the circle of heaven.
νεφέλη ἀποκρυφὴ αὐτοῦ, καὶ οὐχ ὁραθήσεται καὶ γῦρον οὐρανοῦ διαπορεύεται.
Ѡ҆́блакъ покро́въ є҆гѡ̀, и҆ неꙋви́димь бꙋ́детъ, и҆ крꙋ́гъ небесѐ ѡ҆бхо́дитъ.
He shows this to be analogous to what happens with men, among whom one who hides in some place is not seen by those who are outside the place, and he does not see them. "The clouds are his hiding place and he does not see ours," as if to say: Just as he is hidden from us as though obscured by the clouds, because we cannot know fully what is above the clouds. Therefore, the converse is true. He does not see those things which pertain to us as if they existed under the clouds, as Ezekiel says, speaking in the person of one who has this opinion, "The Lord has forsaken the earth, he does not see." (9:9) For they thought that since things which are on the earth are subject to many defects and disorders they are not ruled by divine providence. Only the heavens whose order remains without defect are so ruled, and so he says, "And he walks about the hinges of heaven." A hinge is something on which a door turns. Therefore, by this he means that heaven is moved by the providence of God and divine providence descends to these lower things from this motion like a door. For just as they say that God only knows human things in universal, so they say that he governs human affairs, but through universal causes which he governs by himself. Perhaps he wanted to allude to what Job had said above, "Who judges eminent men." (21:22)
Commentary on Job
Wilt thou [not] mark the old way, which righteous men have trodden?
μὴ τρίβον αἰώνιον φυλάξεις, ἣν ἐπάτησαν ἄνδρες δίκαιοι,
Є҆да̀ стезю̀ дре́внюю сохрани́ши, въ ню́же ходи́ша мꙋ́жїе непра́ведни,
Wouldest thou mark the old way, which wicked men have trodden?
LITERAL INTERPRETATION
As the 'way' of our Redeemer is humility, so the way of the world is pride. And so wicked men tread the way of the world, in that by the desires of this world they walk in self-exaltation.
Morals on the Book of Job, Book XVI
These words mean, “You imitate the actions of the ancestors.” [The author] is alluding to the Cainites, those who lived at the time of the deluge, to the Sodomites, etc.; these are those whom he calls “the way of the world.”
Commentary on Job 22:15
In the words above, Eliphaz seems to have imposed the charge on Job that he did not believe that God had providence in human affairs. Now as a consequence he seems to impose on him the effect of this lack of faith. For those who do not believe that God has care of human affairs usually follow their own will in all things, disdaining the fear of God, and so he says, "Do you want to follow the path of the world?", the conduct of those who believe in nothing but those temporal things which they see, and from this proceed to works of injustice. So he then says, "which wicked men have trod?" They are said to trod a path who frequent it, and intentionally and without hesitation wear it away. So those who do not believe in divine providence frequently, freely, and intentionally, do works of injustice. This does not happen to those who believe in divine providence, although sometimes they fall into injustice from weakness.
Commentary on Job
who were seized before their time: their foundations [are as] an overflowing stream.
οἳ συνελήφθησαν ἄωροι; ποταμὸς ἐπιρρέων οἱ θεμέλιοι αὐτῶν,
и҆̀же ꙗ҆́ти бы́ша пре́жде вре́мене; рѣка̀ текꙋ́щаѧ ѡ҆снова̑нїѧ и҆́хъ,
Which were taken away before their time, whose foundation was overflown with a flood.
Whereas the period of our life is assuredly foreordained for us in the foreknowledge of God, it is a very important question on what principle it is said now, that the wicked are withdrawn from the present world 'before their time.' For Almighty God though He often change His sentence, yet His counsel never. At that time, then, is every man 'taken away' from this life, at which by Divine power he is foreknown to be before all times. But it is necessary to be known, that Almighty God in creating and disposing of us, according to the deserts of each one also appoints his bounds too, so that either that bad man should live a short time, lest he do mischief to numbers doing right; or that this good man should last longer in life, that he may prove a helper of good practice to numbers; or again that the bad man should be detained longer in life, to add yet more to his wicked deeds, purified by the testing whereof the righteous may live a truer life; or that the good man should be withdrawn more speedily, lest if he were to live long here, wickedness should spoil his innocence. Yet it is to be borne in mind, that it is the loving-kindness of God, to vouchsafe to sinners space for repentance. But because the times vouchsafed they do not turn to the fruits of penance, but to the service of iniquity, what by the mercifulness of God they might have obtained, they let go out of their hands. Although Almighty God foreknows that time of each individual for death, at which his life is brought to an end; nor could any one ever have died at any time, saving at that actual time when he does die. For if to Hezekiah fifteen years are related to have been added for life, the time of his life was increased from that end, indeed, in which of himself he deserved to die; for God's providence foreknew his time at that point whereat He afterwards withdrew him out of the present life. This then being so, what does it mean that it is said, that the wicked were cut down before their time, but that all they that love the present life, promise to themselves longer periods of that life? But when death coming on withdraws them from the present life, the spaces of their life, which they were wont as it were in imagination to draw out to themselves longer, it cuts asunder. Of whom it is rightly said, whose foundation was overflown with a flood.
For the wicked while they neglect in heart to go on to the things of eternity, and do not observe that all things present are fleeting, fix their heart on the love of the present life, and as it were therein construct for themselves the foundation of a long abode, because by desire they are established in earthly things. Thus Cain is described the first to have constructed a city upon earth, who thereby is plainly proved an alien, in that the same set a foundation upon earth, who was alien to the stedfastness of the eternal world; for being a stranger to the things above, he has settled his foundation in things beneath, who has placed the settling of his heart in earthly delight. And hence, in the stock of that man, Enoch, which is by interpretation 'dedication,' is born the first. But in the offspring of the Elect Enoch is described to have been the seventh, in this way, because the sons of perdition by building dedicate themselves in this life which comes first, but the Elect await the dedication of their building up in the end of time, i.e. the seventh number. For one may see great numbers minding temporal things alone, seeking after honours, open-mouthed after the compassing of good things, look out for nothing after this life. What then do these but 'dedicate themselves' in the first generation? One may see the Elect seeking nothing of present glory, gladly bearing want, undergoing the ills of this life with a composed mind, that they may be crowned at the end. And so to the Elect Enoch is born in the seventh generation, in that the dedication of their joy they look for in the glory of the last retribution. And whereas by the daily lapse of time the mortal state in the present life itself runs to an end, and destroys the dedication of the children of perdition by removing those very children of perdition, it is rightly said of the wicked, Whose foundation was overflown with a flood; i.e. the mere course of changeableness overthrows in them the settlement of wicked rearing.
Morals on the Book of Job, Book XVI
Lest they appear to do this with impunity he then says, "They were snatched away before their time," because they died without completing their natural span of life, and he assigns the cause for this saying, "and the river undermined their foundation." The foundation of each man is that on which his hope principally rests. Such men do not place their hope in God, but only in temporal things which are corrupted by the changing course itself of things which he calls a river.
Commentary on Job
Who say, What will the Lord do to us? or what will the Almighty bring upon us?
οἱ λέγοντες· Κύριος τί ποιήσει ἡμῖν; ἢ τί ἐπάξεται ἡμῖν ὁ Παντοκράτωρ;
глаго́лющїи: что̀ сотвори́тъ на́мъ гдⷭ҇ь; и҆лѝ что̀ нанесе́тъ на ны̀ Вседержи́тель;
Which said unto God, Depart from us.
That this too blessed Job had said, who can doubt? But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. It goes on; And as though the Almighty could do nothing, so reckoned concerning Him.
In this part likewise the wording, and not the statement, is changed. For what was expressed by blessed Job; What is the Almighty that we should serve Him? is expressed by Eliphaz, And as though the Almighty could do nothing, so reckoned concerning Him.
Morals on the Book of Job, Book XVI
He explains what he means by path above when he says, "They told God: Depart from us," for in their affection they disdained both him and his spiritual goods. He describes their lack of faith in the intellect saying, "They thought the Almighty could do nothing," because if the care of human affairs does not belong to him, he can do nothing good or ill to man. This is contrary to the idea of omnipotence.
Commentary on Job
Yet he filled their houses with good things: but the counsel for the wicked is far from him.
ὃς δὲ ἐνέπλησε τοὺς οἴκους αὐτῶν ἀγαθῶν, βουλὴ δὲ ἀσεβῶν πόρρω ἀπ᾿ αὐτοῦ.
И҆́же и҆спо́лнилъ є҆́сть до́мы и҆́хъ благи́ми: совѣ́тъ же нечести́выхъ дале́че ѿ негѡ̀.
Yet He has filled their houses with good things.
The Lord 'filleth the houses of the wicked with good things,' in that even to the unthankful He refuses not His gifts, that either they may blush at the loving-kindness of their Creator and be brought back to goodness, or altogether despising to return thereto, may from the same cause be there worse punished, that here they rendered an evil return for God's more bounteous good, so that severer woes should there chastise those whose wickedness here not even gifts overcame. It goes on; But let their sentence be far from me.
This too was expressed by blessed Job. For he says, Whose counsel be far from me. Though 'sentence' may be taken for one thing and 'counsel' for another; for 'sentence' is in the mouth, 'counsel' in the thoughts. And so whereas Eliphaz wished himself far from the 'sentence' of the wicked, and blessed Job from the 'counsel,' it is plain without denial, that the first desires to be unlike the words of the wicked, but the other unlike their way of thinking even.
Morals on the Book of Job, Book XVI
To aggravate their fault he then speaks about their ingratitude saying, "though he filled their houses with good things," with temporal things which are given by God to men. To disprove their assertion he says, "let the opinion of these men be far from me."
Commentary on Job
The righteous have seen [it], and laughed, and the blameless one has derided [them].
ἰδόντες δίκαιοι ἐγέλασαν, ἄμεμπτος δὲ ἐμυκτήρισεν.
Ви́дѣвше пра́вєдницы возсмѣѧ́шасѧ, непоро́ченъ же глꙋмлѧ́шесѧ и҆̀мъ:
The righteous shall see it and be glad; and the innocent one shall laugh them to scorn.
The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain? Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness; and when they see those smitten, they are made distrustful touching their own life too. When then shall the righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves? Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation.
Morals on the Book of Job, Book XVI
Lest it seem the just also are overturned together with the wicked, Eliphaz excludes this adding, "The just will see it and will rejoice," and by this he wants to say that the just will not be ruined, but will live in joy. To show that they lack justice because they rejoiced over the ruin of others he says, "and the innocent will mock them," as if to say: The innocent can mock them safeguarding their innocence by the fact that they are undermined against their opinion. In this they rejoice in divine justice. This action seems to answer what Job had said directly, "After this, if it seems right to you, laugh," (21:3) where he seemed to complain that he was being mocked by them.
Commentary on Job
Verily their substance has been utterly destroyed, and the fire shall devour what is left of their [property].
εἰ μὴ ἠφανίσθη ἡ ὑπόστασις αὐτῶν, καὶ τὸ κατάλειμμα αὐτῶν καταφάγεται πῦρ.
не поги́бе ли и҆мѣ́нїе и҆́хъ, и҆ ѡ҆ста́нки и҆́хъ поѧ́стъ ѻ҆́гнь;
Is not their erecting cut down, and the remnant of them the fire hath consumed?
For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But 'their erecting is cut down' then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed.
Morals on the Book of Job, Book XVI
To answer any doubts that the river has undermined the foundation of evil men, he proposes this as something clear in question form, "Has not their insolence been beaten down?" For they seemed from earthly prosperity, or also from their own pride to grow high like a tree. But as the growth of a tree is suddenly interrupted by cutting it down, so also their being raised up suddenly ceases through the removal of these things. Sometimes when a tree is cut it does not grow higher, but still remains the same in length. If, however, it is burned, no trace of its past height remains. So also if a man who is a sinner has died or been cast down, his sons also perish and his riches are taken away by the fire of adversity, and nothing will appear to remain of his former eminence; and so he continues, "And fire devoured their remains," in the heat of tribulation, according to James, "The sun rose hot and dried the hay." (1:11) The "remains" of a man express his sons or whatever else remains of him after him.
Commentary on Job
Be firm, I pray thee, if thou canst endure; then thy fruit shall prosper.
γενοῦ δὴ σκληρός, ἐὰν ὑπομείνῃς· εἶτα ὁ καρπός σου ἔσται ἐν ἀγαθοῖς.
Бꙋ́ди ᲂу҆̀бо тве́рдъ, а҆́ще претерпи́ши, пото́мъ пло́дъ тво́й бꙋ́детъ во благи́хъ.
21–22Be at one then with Him, and be at peace; thereby thou shalt have the best fruits. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
There is the sin of pride in teaching one better than one's self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then 'at one with God,' if it chance for them to assent to their bad ways; and to those thus 'at one' they promise peace in that they henceforth cease to quarrel with those who agree with themselves. Now 'the best fruits' they promise to those agreeing with themselves, in that they believe that they only do good works, whom they triumph in themselves drawing in to their own tenets; which persons this also suits that he adds, Receive, I pray, the law out of His mouth; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart; as if he asserted it in plain words, saying, 'which up to this present time in thy mouth thou hast held, and not in thine heart.' For because he rejected their corrupted tenets, they allege against him that the words of God he had held not in the feeling, but in the shewing off. Whence, as if under a certain appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart; which words, if they had ever departed from her heart, from those persons she would never have heard such things.
Morals on the Book of Job, Book XVI
Since he had said (v.17) that this kind of ruin happens to the wicked because they struggled against God, so that Job is able to avoid a similar overturning when he adds, "Go along with him and be at peace," as if to say: You were agitated because you wanted to argue against him. "And in this," through that peace by which you will be reconciled with him, "you will bear the best fruit," as if to say: You will attain whatever can be best as the fruit of this peace.
Commentary on Job
And receive a declaration from his mouth, and lay up his words in thine heart.
ἔκλαβε δὲ ἐκ στόματος αὐτοῦ ἐξηγορίαν καὶ ἀνάλαβε τὰ ῥήματα αὐτοῦ ἐν καρδίᾳ σου.
Прїими́ же и҆з̾ ᲂу҆́стъ є҆гѡ̀ и҆зрече́нїе и҆ воспрїимѝ словеса̀ є҆гѡ̀ въ се́рдце твоѐ.
22–25This is what he means, in my opinion: "Confess your sins; receive from God's mouth his support after your confession; and take his words into your heart." Certainly Eliphaz said these things, as he believed, by making himself equal to Job.… However, he pronounces a correct dogma here. He, in fact, thinks that Job suffers his adversities because of his sins but also so that he will be purified through the endurance of his afflictions. Once he is purified, he will be delivered from any extraneous element and freed from any involvement with iniquity. And like gold refined in a melting pot, he will appear to be tested. If you, he says, endure what has happened to you, God will make you pure, like silver purified with fire.
Fragments on Job 16.61, 69
He shows how he should find comfort in God in the next statement, "Receive the law from his mouth," as if to say: Do not think that human affairs are not ruled by divine providence, but rather you should dispose your life according to the law of his government. Since some profess the law of the divine government but yet did not follow it in practice, he then says, "and put his decrees in your heart," to meditate on his commandments and disposed to keep them.
Commentary on Job
And if thou shalt turn and humble thyself before the Lord, thou hast [thus] removed unrighteousness far from thy habitation.
ἐὰν δὲ ἐπιστραφῇς καὶ ταπεινώσῃς σεαυτὸν ἔναντι Κυρίου, πόρρω ἐποίησας ἀπὸ διαίτης σου ἄδικον.
А҆́ще же ѡ҆брати́шисѧ и҆ смири́ши себѐ пред̾ гдⷭ҇емъ, и҆ дале́че сотвори́ши ѿ жили́ща твоегѡ̀ непра́вдꙋ,
This means that you will be restored to your former state. And God will be your helper while before it seemed that he had completely neglected the care of your salvation, as if he had been absent.
Commentary on Job 22:23
If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacle.
That the faithful people have gone away from God is the opinion of heretics, because they see it opposed to their preachings; which same, when they see it afflicted with present calamities, they endeavour, as if by admonition, to draw to their Maker's Grace, saying, If thou return to the Almighty, thou shalt be built up. As if they said in plain words; Whereas by gainsaying our doctrines thou hast gone away from the Lord, therefore to the building up of righteousness thou art undone. Now by a tabernacle we understand sometimes the habitation of the body, and sometimes the habitation of the heart; for as by the soul we inhabit the body, so by the thoughts we inhabit the mind. Therefore 'iniquity in the tabernacle' of the mind is an evil bent in the attachment of the thought. But 'iniquity in the tabernacle' of the body is carnal doing in the fulfilment of the deed. Thus Eliphaz, forasmuch as he was the friend of a blessed person, seeing some things true, and yet in those points in which he departs from the right line, holding the likeness of heretics, not knowing that it was in consequence of good qualities blessed Job was stricken, fancied that he had erred whom he saw smitten, and makes him promises if he would return to Almighty God, saying, Thou shalt put away iniquity far from thy tabernacles. As if he said in plain speech, 'Whosoever after erring ways is brought back to God, is purified both in thought and in deed together.'
Morals on the Book of Job, Book XVI
He shows in what manner he will experience these "best of fruits" saying, "If you will return to the Almighty," to believe in his omnipotence and you submit yourself to him, "he will rebuild you," as if to say: The prosperity of your house which was destroyed will be restored. He then shows how he should return perfectly to God saying, "and you will put evil far from your tent." His saying, "If you will put evil far from your tent," explains what he had said, "If you return to the Almighty." He does not say: "If you will put evil far from you," but "from your tent," because he wants to insinuate that adversity happened to him not only for his own personal sin but also for the sin of his family.
Commentary on Job
Thou shalt lay up for thyself [treasure] in a heap on the rock; and Sophir [shall be] as the rock of the torrent.
θήσῃ ἐπὶ χώματι ἐν πέτρᾳ καὶ ὡς πέτρα χειμάρρου Σωφίρ.
и҆ положе́нъ бꙋ́деши на пе́рсти въ ка́мени, и҆ ꙗ҆́коже ка́мень пото́ка ѡ҆фі́рска.
He shall give the flint for earth, and for the flint golden torrents.
ALLEGORICAL INTERPRETATION
What is denoted by 'earth' but weakness in conduct, what by the hardness of the flint but strength, what do we understand by 'the golden torrents,' but the instruction of interior brightness? Now to those that turn themselves to Him Almighty God 'gives for earth the flint,' in that for weak conduct He bestows the strength of vigorous practice. He also gives 'for the flint golden torrents,' in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over.
Morals on the Book of Job, Book XVI
To be sure when he says, "He will give flint in place of earth," "flint" refers to what he had said, "you will be rebuilt," to indicate that there will be a restoration, but to something greater, so he can receive greater things in place of those he lost. Flint is more precious than the soil of the earth, and gold than flint.
Commentary on Job
So the Almighty shall be thy helper from enemies, and he shall bring thee forth pure as silver that has been tried by fire.
ἔσται οὖν σου ὁ Παντοκράτωρ βοηθὸς ἀπὸ ἐχθρῶν, καθαρὸν δὲ ἀποδώσει σε ὥσπερ ἀργύριον πεπυρωμένον.
Бꙋ́детъ ᲂу҆̀бо тебѣ̀ Вседержи́тель помо́щникъ ѿ вра̑гъ, чи́ста же сотвори́тъ тѧ̀ ꙗ҆́коже сребро̀ разжже́но,
Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver.
What other enemies are we more subject to than evil spirits, who in our thoughts besiege us, that they may break into the city of our minds, and hold it, taken captive, under the yoke of their dominion? Now by the name of 'silver,' the Psalmist testifies the sacred oracles are denoted, when he says, The words of the Lord are pure words, as silver tried in a furnace of earth. And often when we apply ourselves to the sacred oracles, we are more grievously subject to the artifices of evil Spirits, in that they sprinkle upon our mind the dust of earthly thoughts, that the eyes of our heeding they may darken to the light of the interior vision. Which same the Psalmist had undergone when he said, Depart from me, ye evil ones, and I will search into the commandments of my God; i.e. plainly teaching us that he could not search into the commandments of God, when he was suffering in mind the snares of the evil spirits. Which thing in the work of Isaac too we know to he represented under the evil doing of the Philistines, who with a heap of earth filled up the wells which Isaac had dug. For these very same wells we ourselves dig, when in the hidden meanings of Holy Scripture we penetrate deep. Which wells however the Philistines secretly fill up, when to us advancing to deep things unclean spirits bring in earthly thoughts, and as it were take away the water of divine knowledge which has been discovered. But because no one can overcome these enemies by his own power, it is said by Eliphaz, Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver. As if it were said in plain words; 'While the Lord drives away from thee the evil spirits by His power, the shining talent of divine revelation within gains growth.'
Morals on the Book of Job, Book XVI
He concludes and lists the character of these goods which he promises will be restored to him. He places first security resulting from the protection of God when he says, "The Almighty will fight against your enemies," so that they cannot destroy again what will be restored to you by God. He places second the abundance of riches when he says, "and you will heap up masses of silver." All riches are really meant by the name of silver because money is commonly made from silver.
Commentary on Job
Then shalt thou have boldness before the Lord, looking up cheerfully to heaven.
εἶτα παρρησιασθήσῃ ἐναντίον Κυρίου ἀναβλέψας εἰς τὸν οὐρανὸν ἱλαρῶς·
пото́мъ дерзнове́нїе воз̾имѣ́еши пред̾ бг҃омъ, воззрѣ́въ ве́селѡ на не́бо.
Then shalt thou abound with delicacies over the Almighty.
To 'abound with delicacies over the Almighty' is in the love of Him to be filled to the full with the banquet of Holy Scripture. In Whose words surely we find as many delicacies, as for our profiting we obtain diversities of meaning, so that now the bare history should be our food, now, veiled under the text of the letter, the moral allegory refresh us from our inmost soul, and now to the deeper things contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity. And it is necessary to be known, that whosoever 'abounds with delicacies,' is released in a kind of loosening of himself, and slacks from devotion to labour as it were from weariness, because the soul when it has begun to abound with the interior delicacies, henceforth consents not ever to give itself to earthly employments, but being captivated by the love of the Creator, and by its captivity henceforth free, for the contemplating of His likeness fainting it draws breath, and as it were wilst giving over, is invigorated; because whereas sordid burthens it is now no longer able to bear, unto Him through rest it hastens Whom it loves within. Hence also in admiration of the spouse it is written, Who is this that cometh up from the wilderness abounding with delicacies? in that truly except Holy Church 'abounded with the delicacies' of God's words, she could not mount up from the deserts of the present life to the regions above. Thus she 'abounds with delicacies and comes up,' in that whilst she is fed by mystical senses, she is lifted up for the contemplating day by day the things above. Hence likewise the Psalmist says, Even the night shall be light about me in my delicacies; in that while by mystical perception the earnest mind is regaled, henceforth the darkness of the present life is lighted up in her by the radiance of the day to come. So that even in the blindness of this state of corruption the force of the future light should break out into her understanding, and she being fed with delicacies of words, might learn by thus foretasting what to hunger for of the food of truth. It goes on; And shall lift up thy face unto God.
To 'lift up the face to God' is to raise the heart for the searching into what is loftiest. For as by the bodily face we are known and distinguishable to man, so by the interior figure to God. But when by the guilt of sin we are weighed to the earth, we are afraid to lift the face of our heart to God; for whereas it is not buoyed up by any of the confidence of good works, the mind is full of affright to gaze on the highest things, because conscience of itself accuses self. But when by the tears of penance sin is now washed out, and things committed are so bewailed that nothing to be bewailed is any more committed, a great confidence springs up in the mind, and for the contemplating the joys of the recompensing from above 'the face of our heart is lifted up.' Now these things Eliphaz would have spoken aright, if he had been admonishing one that was weak; but when he looks down upon a righteous man on account of his scourges, what is this, but that he pours out words of knowledge in not knowing? Which same words if we bring into a type of heretics, they are they that with false promises engage for us to 'lift our face to God.' As if they said plainly to the faithful people, 'As long as thou dost not follow our preaching, thine heart thou sinkest down in things below.' But whereas Eliphaz charged blessed Job to return to God, from Whom observe that same blessed man had never departed, he yet further subjoins, as promising.
Morals on the Book of Job, Book XVI
Lest he seems to only promise corporeal goods, he adds spiritual goods, among which he places first that man might love God and enjoy him, and so the text continues, "Then you will abound in the delights of the Almighty above," when you have peace with him you will delight in him. Since each man looks with pleasure on what he delights in he then says, "and you will raise your face up to God," so you can contemplate him often.
Commentary on Job
And he shall hear thee when thou prayest to him, and he shall grant thee [power] to pay thy vows.
εὐξαμένου δέ σου πρὸς αὐτὸν εἰσακούσεταί σου, δώσει δέ σοι ἀποδοῦναι τὰς εὐχάς·
Помо́льшꙋсѧ же тебѣ̀ къ немꙋ̀, ᲂу҆слы́шитъ тѧ̀, да́стъ же тѝ ѡ҆бѣ́ты твоѧ̑ возда́ти,
Thou shalt make thy prayer unto Him, and He shall hear thee.
For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further, And thou shalt pay thy vows.
He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow.
Morals on the Book of Job, Book XVI
From this contemplation you will get confidence in having recourse to him, and so he then says, "You will ask him." This will not be without result and so the text says, "and he will hear you." Those whom God has heard usually fulfill the promises which they made in praying. So he says, "and you will fulfill your promises," as the sign that you have been heard.
Commentary on Job
And he shall establish to thee again a habitation of righteousness and there shall be light upon thy paths.
ἀποκαταστήσει δέ σοι δίαιταν δικαιοσύνης, ἐπὶ δὲ ὁδοῖς σου ἔσται φέγγος.
ᲂу҆стро́итъ же тѝ жили́ще пра́вды, на пꙋте́хъ же твои́хъ бꙋ́детъ свѣ́тъ:
Thou shalt also decree a thing, and it shall be established unto thee.
This is used to be the special conclusion of those going weakly, that in such proportion they esteem a man righteous as they see him obtain all that he desires; whereas in truth we know that earthly goods are sometimes withheld from the righteous, while they are bestowed with liberal bounty upon the unrighteous; seeing that to sick persons also when they are despaired of, physicians order whatever they call for to be supplied, but those whom they foresee may be brought back to health, the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, be it known that 'a thing is decreed and is established' to a man, when the virtue which is longed for in the desire, is, by God's granting it, happily forwarded by the carrying of it out as well. And hence it is yet further added; And the light shall shine upon thy way.
LITERAL AND MORAL INTERPRETATION
Since for 'light to shine in the ways' of the righteous, is by extraordinary deeds of virtue to scatter the tokens of their brightness, that wherever they go in the bent of the mind, from the hearts of those beholding them they may dispel the night of sin, and by the example of their own practice pour into them the light of righteousness; but whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of heart uplifts it.
Morals on the Book of Job, Book XVI
Then he promises success and prosperity in all his plans when he says, "You will decide on a matter," that is, you will order by your own providence how something will be, "and it will come to you," for your hope will not be in vain. Lest you hesitate about what should be decided, what means you should use will be clear to you, and so he then says, "and light will shine on your ways," that is, it will appear clearly to you by what ways you should proceed.
Commentary on Job
Because thou hast humbled thyself; and thou shalt say, [Man] has behaved proudly, but he shall save him that is of lowly eyes.
ὅτι ἐταπείνωσας σεαυτόν, καὶ ἐρεῖς· ὑπερηφανεύσατο, καὶ κύφοντα ὀφθαλμοῖς σώσει.
ꙗ҆́кѡ смири́лъ є҆сѝ себѐ, тогда̀ рече́ши: вознесе́сѧ, и҆ пони́кша ѻ҆чи́ма спасе́тъ,
For he that has been abased shall be in glory, and he that has bent down his eyes, the same shall be saved.
Which same sentence is not at variance with the mouth of 'Truth,' when It says, For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted. And hence it is said by Solomon, Before destruction the heart of man is haughty, and before honour is humility. But it is properly said, For he that has bent down his eyes, the same shall be saved; in that so far as it is to be discovered through the ministering of the members, the first manifestation of pride is used to be with the eyes. Hence it is written, And wilt bring down high looks. Hence it is said of the very head himself of those that behave proudly, He beholdeth all high things. Hence it is written concerning her, who by unbelief attached herself to him, There is a generation, O how lofty are their eyes! and their eyelids are lifted up. So to 'bend down the eyes, is no man on looking upon him to look down upon, but one's self to look upon as inferior and below all one sees. He then that 'bends down his eyes shall be saved'; because he who quits the false height of pride, scales the loftiness of truth.
Morals on the Book of Job, Book XVI
He shows the reason for these promises saying, "He who will be humbled," by subjecting himself to God in his affection, "will be in glory," which he will get from God. "And he who lowered his eyes," to not think something stupid and proud in his intellect against God, "will be saved," freed, from evils and made steadfast in good.
Commentary on Job
He shall deliver the innocent, and do thou save thyself by thy pure hands.
ρύσεται ἀθῷον, καὶ διασώθητι ἐν καθαραῖς χερσί σου.
и҆зба́витъ непови́ннаго, и҆ спасе́шисѧ чи́стыма рꙋка́ма твои́ма.
The innocent shall be saved, but he shall be saved by the cleanness of his hands.
Which same sentence now if it be delivered touching the recompense of the kingdom of heaven, is supported by truth, in that whereas it is written concerning God, Who rendereth to every man according to his deeds, that man in the Last Inquest the justice of the Judge Eternal saveth, whom here His pitifulness sets free from impure deeds. But if a man is to this purport supposed to be here saved by the cleanness of his own hands, that by his own powers he should be made innocent, assuredly it is an error; for if Grace above do not prevent him when faulty, assuredly it will never find anyone faultless to recompense without fault. Whence it is said by the truth-telling voice of Moses; And no man of himself is innocent in Thy sight. And so heavenly pity first works something in ourselves without the help of ourselves, that, our own free will following it up as well, the good which we now desire, it may do along with ourselves; yet the good coming by grace bestowed, in the Last Judgment, He so rewards in ourselves, as if it had proceeded only from ourselves. For whereas the Goodness of God prevents us to make us innocent, Paul says, But by the grace of God I am what I am. And whereas our free will follows that grace, he adds, And His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all. Who whereas he saw that he was nothing of himself, says, Yet not I, and yet forasmuch as he saw that he was something in union with grace, he added, but the grace of God with me. For he would not have said, with me, if together with preventing grace he had not had free will following it up. Therefore in order to shew that he was nothing without grace, he says, Yet not I, but that he might shew that along with grace he had worked by free will, he added, but the grace of God with me. Thus 'the innocent man shall be saved by the cleanness of his hands,' in that he who is here prevented by the gift, that he may be made innocent, when he is brought to judgment, is rewarded of merit. All which things, as was before said, Eliphaz though he delivered rightly, yet to whom he was delivering them he knew not; because one better than himself it was not his business to teach, but to hear. All which particulars however agree in a figure with the promises of heretics, who when they find any of the faithful afflicted in the present life suppose them stricken for the sin of misbelief, and promise them if they will follow their doctrine the saving health of innocency by cleanness of good works. But the mind of the faithful looks down upon them so much the deeper down, in proportion as it does not see them to possess the innocency which they promise. Whence it is well said by Solomon, Surely in vain the net is spread in the sight of any winged fowl. For the 'winged fowl' are the spirits of good men, which whilst in the hope of truth they soar up to the higher regions, shun the nets of bad men set for their deceiving.
Morals on the Book of Job, Book XVI
Still not only is interior humility of the affection and the intellect required for salvation, but exterior purity of works is also necessary, and so he then says, "The innocent will be saved." He shows by what merit he will be saved saying, "he will be saved through the cleanness of his hands," that is, the innocence of his works. Consider here Eliphaz not only promises Job temporal goods which can be common to good and evil (if he is converted) as he had already, (5:17-26) but also spiritual goods, which are proper to good men. But he still promises these only in this life.
Commentary on Job
Then Eliphaz the Thaemanite answered and said,
ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει·
Ѿвѣща́въ же є҆лїфа́зъ ѳемані́тинъ, речѐ: