Job 27

1–2

While his three friends remained silent about his words, the blessed Job, by linking himself with what had been said before, adds the words that follow. Indeed he had spoken his previous words as a prologue to what follows now.

Commentary on Job 27:1

1–2

In what preceded Job had successfully refuted the speech of Baldath, who had cited divine power against him, as though Job were ignorant of its greatness. When his response to Badath was finished, he understandably expected that the third of the friends, Sophar, would answer in the usual order. But since he remained silent as though he were convinced, Job takes up his speech a second time and shows through another argument that it is not against divine providence if the wicked prosper in this world and the good suffer adversities. So the text continues, "And Job also added to this," after no one answered him, "taking up again his allegory," because he was speaking through metaphors in the manner of those using allegories. Before he proves his proposition, he declares that he will never change to the opinion of his friends, and to establish this he begins with an oath. So the text continues, "and he said God lives who has taken away my judgment," namely, supposing your opinion by which you affirm that it is only from the justice of divine judgment that it brings present adversities on sinners. So to explain in what way his judgment has been taken away he then says, "and the Almighty who made my soul bitter," who without preceding fault has brought upon me exterior adversities which caused me to suffer bitterness in soul. Nevertheless, I do not fall away from his reverence and love. The proof of this is that I swear by him.

Commentary on Job

As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness.

By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. But the latter say in him, How doth God know? And is there knowledge in the Most High? And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has 'being,' but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator.

For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil's will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. Where the question justly occurs, 'If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord's?' But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord's spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing.

Morals on the Book of Job, Book XVIII

3–4

All the while my breath is in me, and the Spirit of God is in my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood.

What he first calls 'iniquity,' this repeating afterwards he calls 'falsehood.' For both all 'falsehood' is 'iniquity,' and all 'iniquity' 'falsehood,' because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, 'to speak' and that which he adds afterwards, to 'meditate,' there is a wide difference. For sometimes it is a worse thing to 'meditate' falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to 'meditate' of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good. But seeing that it is written, The mouth that belieth slayeth the soul. And, Thou shalt destroy all them that speak leasing. This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own souls, whilst they busy themselves to give life to another's flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies?

But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life.

And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another's property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which 'Truth' now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh.

Morals on the Book of Job, Book XVIII

He relates this oath to what the text adds, "For while breath still exists in me," while I have life which is conserved by breathing. To show that he recognizes that the gift of life comes from God, he then says, "and the spirit of God is in my nostrils." For one breathes especially through the nostrils, and breathing through the mouth is not very fitting, as Aristotle says in his book, The History of Animals. So man's breathing, which has been placed principally in the nostrils is here said to be "the spirit of God," because man receives from God the ability to live by breathing. He does not want to show ingratitude for this gift by sinning.

Commentary on Job

And so he says, "my lips will not speak evil," in saying everyone who suffers adversities is evil, "nor will my tongue practice deceit," in saying that it belongs to divine justice to reward the merits of the just by present prosperity and to punish the sins of the wicked by temporal adversity.

Commentary on Job

5–6

This is what Job means, one who is full of iniquity has neither liberty to express himself nor to say what I say now. Rather, he has been taken away and stays silent. On the contrary, I did not experience that, but I speak and answer. But the same does not happen to those who are iniquitous.

Commentary on Job 27:5B-6

God forbid that I should justify you; till I die, I will not depart from mine innocency.

For he would 'depart from his innocency,' if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. For a 'pillow' is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. For by the term of 'a wall,' the hardness of sin is denoted. And so 'to build up a wall' is for a man to rear against himself barriers of sin; but they 'daub the wall,' who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency.

Morals on the Book of Job, Book XVIII

Since the friends of Job had asserted opinions like this he adds, "Far be it from me to judge you just": for he could not judge them just unless he approved of their unjust opinion, in which he would be deviating from his own justice. So he says, "until I fall," in death, "I will not desert," for I do not intend to desert, "my innocence." I would desert my innocence if I with you judged the saints suffering adversity in this world to be evil.

Commentary on Job

“I hold fast my righteousness and will not let it go.” That means, I will not surrender, nor will the perseverance and resolution of my soul yield, but I will patiently and bravely bear my calamity.

Commentary on Job 27:6

My righteousness, which I began to hold fast, I will not abandon. For neither doth mine heart reproach me in all my life.

For 'his righteousness' that he had 'begun with,' he would 'abandon,' if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life.

As if he expressed himself in plain words; 'On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs.' But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. For greatly 'ashamed' is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. As if he said in plain speech, 'If that He bids, we do, that we ask, we shall obtain.'

For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. For to 'search our ways' is to sift what is inmost in the thoughts. But he 'lifts up his heart with his hands,' who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, 'lifts up the heart,' but does not 'lift up the hands.' But whosoever practises, but does not pray, 'lifts up the hands,' but does not 'lift up the heart.' And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, 'It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers.' But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? Or surely, If I would justify myself, mine own mouth shall condemn me.

But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man's heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought.

Morals on the Book of Job, Book XVIII

“My heart does not reproach me for any of my days.” Job has no resentment in himself, and his conscience does not reproach him for any shameful act that he might have committed.

Commentary on Job 27:6

As I do not propose to change from innocence to harm, so I do not propose to desert the way of justice, and so he says, "My justification," which pertains to the execution of justice, "which I held in the beginning," by not approving a man for the prosperity which he has nor condemning him for the adversity which he suffers in this life, "I will not desert," in deviating to your opinion. Those who have sinned once are usually more prone to sin a second time, but those who do not know sin slip into sin with more difficulty, and so he then says, "for my heart has not accused me of anything my whole life long," as if to say: For that reason I am confident that I will not desert innocence nor justice because I have learned this from experience. For I do not have a remorseful conscience about any grave sin which I have done throughout my whole life. Or one can be connected in another way. Because he had said that he would not fall away from his innocence nor desert the justification which he had held in the beginning, someone could object that he had neither innocence nor justice before this. However, he disproves this when he says, "my heart has not accused me of anything and so on," for I would fall away from innocence and I would desert justice if I were to favor you who sustain injustice and impiety.

Commentary on Job

Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous.

In Holy Writ, the words 'like as' and 'as if' are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. And thus here also 'like,' and 'as' seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the 'ungodly' is put instead of unbeliever, i.e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith. Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an 'ungodly man her enemy.' But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the 'unrighteous' man as being her adversary. But if 'like' and 'as' it is right we should understand as put on account of 'likeness,' Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; 'He is at variance with me in faith as well, who does not agree with me in practice.'

Morals on the Book of Job, Book XVIII

So he says, "Just as the wicked man is my enemy," when he speaks against the truth of divine judgment, "my adversary is evil, as it were," inasmuch as he sustains an evil opinion in opposing me, saying that I am evil because I have been gravely afflicted.

Commentary on Job

8–10

What hope, he says, does the impious have, even though he has lived so far? With what sort of assurance does he expect any salvation from God like that by which I trust to be saved? How will he confidently invoke God, after falling into misfortune, as if his prayers should be really heard?

Commentary on Job 27:8-10

For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul? Will God hear his cry, when trouble cometh upon him?

The hypocrite, who in the Latin language is termed pretender, aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. He then had somewhat yet further to be declared concerning himself, who 'forbears' to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.

Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. As if he expressed himself in plain terms; 'For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts.' Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next; Will God hear his cry, when trouble cometh upon him?

'His cry in the time of his straits God heareth not,' because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry? By which words assuredly he follows close upon the words of our Redeemer, Who saith, Last of all come the foolish virgins also, saying, Lord, Lord, open to us. And it is answered them, Verily I say unto you, I know you not. Because great severity is exercised then, in proportion as now greater mercy is prolonged, and He does then with strictness put forth judgment upon persons not corrected, Who now patiently bestows pity upon them going on transgressing. For hence it is the Prophet saith, Seek ye the Lord, while He may be found; call ye upon Him, while He is near. Now He is not seen, and 'is near,' then He shall be seen, and shall not 'be near.' He hath not yet appeared in judgment, and if He be sought, He is found. For in a wonderful way, when He appeareth in judgment He is at once able to be seen, and unable to be found. Hence Solomon describes Wisdom at once caressing sweetly, and judging dreadfully, saying, Wisdom crieth without; she uttereth her voice in the streets. Whose language he also tells, adding, How long, ye simple ones, will ye love simplicity, and fools delight in their own harm, and silly ones hate knowledge? Turn you at my reproof. Behold, I will pour out my Spirit unto you, I will make known my words unto you. Mark with what kind of words her sweetness in calling is expressed. Let us see now in what ways her severity in upbraiding is told, that in the end sooner or later her strictness in punishing may have free scope. Because I have called, and ye refused, I have stretched out my hand; and no man regarded; but ye have set at nought all my counsel, and would none of my reproof. Let her now say how she will smite those, whom she bears with so much longsuffering, never turning back to her: I also will laugh at your destruction, I will mock when your fear cometh, when sudden calamity falleth on you, and your destruction riseth as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer. They shall rise up early, but they shall not find me. By the mouth of Solomon then, the wisest of men, all particulars are carefully set forth relating to the Judgment from Above: because she both at first calls us sweetly, and afterwards upbraids us terribly, and at the last condemns us irretrievably. And so it is well said; Will God hear his cry when trouble cometh upon him? Surely because the hypocrite then findeth not a remedy in crying, who now lets slip the fitting opportunity of crying.

Morals on the Book of Job, Book XVIII

After discussing these arguments to refute his friends and strengthen his own opinion, he goes on to his principal proposition which is that it is not contrary to divine providence if the evil prosper temporally in this world and the just are afflicted temporally. He has clearly shown this above, (19:25 and 21:32) using future rewards and punishments which are reserved to the good and the evil after this life. But now he demonstrates this by the weakness of temporal goods which evildoers possess in this life and the greatness of the spiritual goods which are granted to the good. (c.28) He first maintains that it is useless for sinners if they attain temporal goods in this life without the goods of the soul, and so he says, "What is the hope of the hypocrite if he should steal things greedily," if he should gather riches unjustly, "and God not free his soul," from sin through the gifts of grace? What good can he attain from this? He uses the hypocrite or tactician to stand for all sinners because, "equity pretended is evil twice over." Also, hypocrites, as falsely virtuous, appear especially reprehensible in the eyes of God. As he later says, "Tacticians and cunning men provoke the anger of God." (36:13)

Commentary on Job

He shows as a consequence that they are deprived of hope in two ways. One of these is the hope the just have that God hears their prayer in time of need, but he excludes this by saying, "Will God hear his cry when anguish comes upon him?" He implies the answer "No." The reason for this is found in the book of Proverbs when the voice of Wisdom says, "I have called and you refused me," (1:24) and continues a little later, "Then," when anguish will come upon them, "they will invoke me and I will not hear." (1:28) Further on in the same book he says, "The prayer of the man who turns his ear away so that he does not hear the law will be accursed." (28:9)

Commentary on Job

Or will he be able to delight himself in the Almighty? Will he always call upon God?

For he that is overcome by the love of earthly things, in no degree delights himself in God. The soul indeed can never exist without its delight, for it delights itself either in things below or in things above, and in proportion as it is employed with higher devotion towards those above, it grows deadened with the greater loathing towards those below, and as it glows with a keener interest for those below, it cools in proportion with an accursed illsensibility from those above. For both cannot possibly be loved together and alike. Hence the Apostle John, well knowing that amongst the thorns of worldly attachments the crop of heavenly charity can never shoot, before he produces the seeds of the love eternal, with the holy hand of the word eradicates from the hearts of his hearers the thorns of worldly affections, in the words, Love not the world, neither the things that are in the world. And he directly subjoins, If any man love the world, the love of the Father is not in him. As if he said in express terms; 'Both these loves cannot contain themselves in one and the same heart, nor does the crop of charity from Above shoot in that heart, wherein the thorns of gratification down below kill it.' And he reckons up all the prickles arising from that gratification below, saying, For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the lust thereof. And so the 'hypocrite cannot delight himself in God,' because heavenly desires never spring forth in his mind, seeing surely that the thorns of earthly love overlay it. Of whom it is fitly added; Will he always call upon God?

For it is then that the hypocrite 'calls upon God,' when the wretchedness of earthly circumstances wrings him hard. For when in this world he has obtained the carrying out of the good fortune sought for, his Maker, Who vouchsafed him this same good fortune, he asks not for.

Morals on the Book of Job, Book XVIII

The second hope of the just is that when they lack temporal consolation in time of trial, they enjoy delight in God and are delighted in his praise, but he excludes this from the impious man saying, "Or will he be able to find joy in the Almighty," whom he did not love as his works prove, "and invoke God in every time?" For from great love of God some men always praise God in speech.

Commentary on Job

“I will teach you through the hand of God.” He says that he will describe to them with his teaching the afflictions that are given to the hypocrites through the hand of God. In order to show his full knowledge of the things that he will describe, he adds a full account of them. They cannot ignore what he is going to relate. The Greek text reads, “I will announce to you the things that are in the hand of God, the things that are with the Almighty, and I will not lie.”

Exposition on the Book of Job 27:11

After he has shown the small value of the temporal goods which the evil possess without the hope of the just which the saints have, he shows as a consequence that the temporal goods which the impious sometimes possess are fragile. Before asserting what he is about to say, he begins with two things. First, what he will say accords with divine wisdom, and so he says, "I will teach you by the hand of God," by his strength, "what the Almighty has," fixed in his wisdom, "and I will not conceal it," what I learned when God instructed me.

Commentary on Job

I will teach you by the hand of God, that which is with the Almighty; I will not conceal. Behold, all ye yourselves know: why then do ye utter vain things without cause? This is the portion of an ungodly man with God, and the heritage of oppressors, which they shall receive of the Almighty.

In such a way does blessed Job speak in his own words as to denote something connected with what relates to us. For Holy Church in teaching, in so far as it is expedient to know it, hides not a particle of truth. Thus because 'the Hand of God' is a name for the Son; for, by Him were all things made; she tells that by the Hand of God she teaches those, whom she sees continuing foolish in their own wisdom. As if she said in plain words; 'I know not any thing of myself; but whatever I perceive of the Truth, this I comprehend by the bountifulness of that same Truth. Ye for this reason are not embued with right wisdom, because this same wisdom that you have you ascribe not to the Hand of God, but to your own selves.' For the adversaries of Holy Church, if they do at times perceive any thing true, this they attribute to their own powers, and they deprive themselves so much the more of the Wisdom from Above, in the same proportion as they wish to have it appropriated to themselves as being derived from their own wits. Unto whom it is sometimes vouchsafed for their judgment, that they should indeed know some things aright, but by this very same knowledge be rendered the more obnoxious to punishment.

It is written; And that servant, which knew his lord's will, and prepared not himself; neither did according to his will, shall be beaten with many stripes. But he that knew not, and did not worthily, shall be beaten with few stripes. And again it is written; Therefore to him that knoweth to do good, and doeth it not, to him it is sin. And so for the heightening of greater guilt Holy Church tells it that her enemies at once know what they ought to follow, and will not follow what they may know. Of which same persons it is elsewhere said; Let them go down quick into hell. Those are 'quick' that are sensible of the things that are done towards them. For the dead neither know nor are sensible at all, and so 'the dead' who do not feel are used to be put for persons that know not, but 'the quick,' who are sensible, for those that know. Therefore to 'go down quick into hell' is for persons to sin knowing and being sensible of it.

Morals on the Book of Job, Book XVIII

Second, he shows that what he is about to say is so clear that even they cannot be ignorant of it, and so he says, "Behold all of you know," what I am about to say is true, and so it is strange that you speak so irrationally against the plain truth. He expresses this theme saying, "and why do you speak foolishness without proof," that is, things with no reasonable support? For men are dull when they know the premises, but usually do not perceive the conclusion which follows from them.

Commentary on Job

Consider that since God is the Creator and Governor of all things, all receive something from him like an inheritance from a father. Evil men receive from God the temporal goods of this world as their share and their inheritance, and Wisdom speaks in their name saying, "This is our portion and our lot." (17:16) Inversely, the good understand spiritual goods as their portion and inheritance, according to the Psalm, "The hopes have fallen for me on outstanding levels and my heritage is outstanding." (15:16) When, therefore, he describes how frail and perishable is the lot of the impious which they receive in temporal things, he says, "This is the lot of the impious man before God," i.e., such is what comes to them as a lot when spiritual goods are distributed to the good and temporal goods to them, "and the inheritance of violent men," i.e., who unjustly acquire temporal goods, "which they will receive from the Almighty," i.e., he is the one who permits and furnishes the power to get them, as Job has already said, "when he fills their houses with good things." (22:18)

Commentary on Job

14–15

He describes what is likely to happen to the ungodly. Admittedly, things do not always go in this manner for them. Some of them, indeed, preserve their prosperity until the end of their life, as he himself, in his quandary, has taught his friends in the previous chapters. Therefore, he calls “slaughter” the kind of death that is inflicted by enemies, and “death” the one that comes suddenly and prematurely.

Commentary on Job 27:14-15

If his children be multiplied, it is in the sword; and his grandchildren shall not be satisfied with bread.

The title of the 'ungodly' is not without meaning given to heretics, who through the erroneousness of false doctrine are far removed from the knowledge of the truth; whom in the words following he calls 'violent' as well, as being persons who set themselves to wrest by violence to a wrong meaning the sentences of Holy Scripture containing right articles of doctrine. And so they are 'violent' if not in the goods of men, at all events in the senses of precepts. But the 'sons of violent men', are the followers of heretics, who while they consent to their error, are as it were engendered by their preaching. But while being 'multiplied' 'they shall' be in the sword,' for though now they grow up in an immense multitude in a ruinous liberty, yet they are smitten by the sentence of the Judge to come, Whence the Lord saith by Moses, My sword shall devour flesh. For 'the sword of God devours flesh,' because in the Final Judgment His sentence destroys those, who are carnally wise. On which point it is to be made out why it should be said that the wicked 'receive this portion' and inheritance of theirs from the Almighty? Yet to those taking a right view it is plain that though they had it from themselves to act unjustly, yet it comes before the Equity Above, what is unjustly done justly to judge; so that the sentence of God should orderly appoint for punishment those whom their ill-ordered conduct drew into sin.

For 'the grandchildren' of Heretics are they that are born by the preaching of children in error. And these 'bread fails to satisfy;' because while in the provender of the sacred Word they seek to perceive more than they take in, they are ever a hungering to the knowledge of the truth; and the preachings of instruction, which they are busy to seek for questioning, they are incapable of having for refreshment.

Morals on the Book of Job, Book XVIII

For he shows that this share or inheritance is perishable first as to what happens for the most part to the children of evil men, which are held in great esteem among temporal goods. The sons of evil men who have prospered in this world are sometimes killed, and so he says, "If his children are multiplied," which was held a sign of great prosperity, "the sword will wait to kill them," i.e. they will be killed. Although it rarely happens that the sons of a rich man fall into great poverty, yet this happens frequently to their grandsons and descendants, and so he then says, "and his grandchildren will hunger for bread," because of want.

Commentary on Job

Those that remain of him shall be buried in death. And his widows shall not weep.

Doubtless 'the persons left' of that tribe of heretics 'are buried in death,' for whereas they return not to the light of truth, assuredly they are sunk down in everlasting punishment by an earthly perception. And because it is sometimes the case, that whilst the leader of the common herds in error is carried off to punishment, the common herds that were led astray are new set to a knowledge of the truth, and then the persons under them return to true knowledge, when these persons are brought to eternal punishments, who had been wrongly set over them, it is fitly added; And his widows shall not weep.

Whom do we take for 'his widows' but the subject common herds left deserted for their happiness by his death? For oftentimes, as has been said, when the preacher of error is carried off to everlasting punishments, his subject multitudes are brought back to the grace of a true acquaintance. For these multitudes the wicked preacher was set over like a husband, because the seducer of the soul did cleave joined to them for the worse. Or, indeed, 'the widows do not weep,' because whilst continuing in their erring belief, whereas they hold their preacher to have been holy, they are beguiled by a deceitful hope, that they should not mourn.

Morals on the Book of Job, Book XVIII

As to those other members of his household, he says, "those others who follow him," his domestics and friends, "will be buried in ruin," without solemnity like people killed, and as to their wives he says, "and their widows will not be lamented," which usually happens in solemn funerals.

Commentary on Job

16–17

Though he heap up silver as the earth, and prepare raiment as the mud; he may prepare, but the just shall put it on, and the innocent shall divide the silver.

Silver is used to be interpreted the clearness of sacred Writ, as it is elsewhere said; The words of the Lord are pure words: as silver tried in a furnace of earth. And because there are those that long to have the Word of God not inwardly in the exemplifying but externally in the displaying, therefore it is said by the Prophet, All they that are clothed in silver are cut off, being those, who by the word of God do not fill themselves with the interior refreshment, but array themselves in the outward exhibition. Hence their 'silver,' i.e. the word of heretics, is compared to 'earth,' because touching the subject of Holy Writ, that there may be something that they know, they toil and strain from the coveting of earthly applause. And these, too, 'prepare raiment as the mud,' because they make up testimonies of Holy Scripture loosely and bedaubingly, whereby they would defend themselves. He shall 'prepare' indeed, 'but the just shall put them on,' because the person who is full of right faith, which is used to be accounted to the Saints for righteousness, gathers together those selfsame testimonies of Holy Writ, which the heretic adduces, and therefrom he charges home the obstinacy of that one's error. For whereas they fetch against us the testimonies of the Sacred Law, they bring with them unto us that whereby they may be defeated. And hence David representing a type of the Lord, but Goliath the pride of Heretics, they spake that in deeds, which we are disclosing in words. Thus Goliath came to battle with a sword, but David with a shepherd's scrip, but David, defeating that same Goliath, with his own sword slew him. Which thing we likewise do, who by His deigning have obtained to be made members of the promised David. For when heretics full of pride, and advancing sentences of Holy Writ, we defeat by the same words and sentences, which they bring forward, we as it were behead Goliath in his pride with his own sword. And so 'the just puts on those same garments,' which the unjust man 'prepares,' because the holy man employs in the service of truth those same sentences by which the bad man strives to exhibit himself a master of learning in opposition to the truth.

And the innocent shall divide the silver. For 'the innocent to divide the silver' is to set forth the revelations of the Lord piece by piece and with discrimination, and to apply to each individual what may be proportionately suitable. For the Word of the Lord which is here entitled 'silver' or 'garments,' this same is elsewhere denominated 'spoils.' Which the Psalmist likewise witnesses in the way of comparison, saying, I rejoice at Thy Word as one that findeth great spoils. Which spoils are so called for this reason, because on the Gentile world passing over to the faith of the Lord, the Jews are spoiled of the Sacred Oracles with which they had been invested. And of this division of the silver or of spoils it is elsewhere said, Benjamin is a ravening wolf: in the morning he shall devour the prey, and at night he shall divide the spoils. By which words, no doubt, the Apostle Paul is designated, as being descended from the stock of Benjamin, who 'in the morning devoured the prey,' because in his first beginnings seizing upon all the believers he was able, he glutted his own cruelty. But 'in the evening he divided the spoils,' because afterwards being made a believer, he portioned out the sacred oracles by interpreting them.

Though this 'silver,' which 'the innocent divides,' may be understood in another sense as well. For Heretics, that they may be easily able to recommend what is wrong, mix with their statements things that are right, that the minds of those that hear them by right views they may attract, and by wrong ones wound. Which same persons, because, in the precepts of God, they are pied with a sound and unsound mode of speech, are, in the Gospel, well represented by the appearance of the 'ten lepers,' with whose healthy colour whereas an evil whiteness is intermixed, by this excessive whiteness they are rendered foul. Hence we are warned, Not to think of ourselves more than we ought to think, but to think soberly. And these too, because they do not as yet love either God, of Whom they entertain wrong notions, nor yet their neighbour, from whom they are separated, are opposed to the precepts of the Decalogue, and therefore for the beseeching of the Lord they come ten in number. Now for this cause, that they mixed what is sound with what is unsound, they are pied with a difference of colour; but because they offended in His precepts, they call Him that whereby they had so offended, saying, Jesus, Preceptor; and hereby they directly obtained to be healed. And so because the Catholic makes out the things that are thought rightly, or that are thought wrongly by them, 'the innocent divideth the silver,' i.e. distinguisheth what may have been by them delivered either with wholesome or baneful effect.

Morals on the Book of Job, Book XVIII

As the happiness of his sons and friends is frail and perishable, the same is true of the manmade riches he possesses. Among these are certain artificial riches like money, which was devised as the measure of the exchange of things, as Aristotle says. As to this he says, "If he heaps up silver like dust," that is, if he should acquire as great a supply of money as is had on earth. The same is also true for his natural riches, which provide for the natural necessity of men, like bread and wine, clothing and other things like this. As to these he says, "and has procured his clothing like dust," so that he should have as great a supply of clothes as the dust.

Commentary on Job

"Truly he has indeed procured these things," that is, has expended care and labor in procuring them, yet another will have the fruit, and sometimes a good man who is not interested in this sort of thing. So he says, "but the just will wear those things," clothing in his need, "and the innocent will divide his silver," for he will distribute and give it to the poor. He will not keep it amassed in storage which would be against his innocence.

Commentary on Job

He buildeth his house as a moth. And as the keeper he maketh a booth.

'The moth builds a house' for itself by corrupting. Nor could the heretic have been shewn by a better comparison, who makes a dwelling for his misbelief no where else save in the minds which he has corrupted, who also engages for his followers to be free from everlasting fire. For he pledges to them the refreshment of eternal rest, but his words have no solidity, because they lack the fulness of truth. Whence it is added, And as the keeper he maketh a booth. For 'the booth of the keeper' is not set firm by any foundation, but the time passing it is directly destroyed. And the rest promised by heretics is destroyed together with the time, in that after this life it is not found at all. And because oftentimes Heretics in contempt of the Church Universal are supported by the patronage of the powerful ones of the world, and the rich do not cease to aid them with all the countenance of active agency that they are empowered with, that identical person also, whoever he be, that is made to swell against the face of his Maker by temporal good things, is now touched by the sentence of the holy man.

Morals on the Book of Job, Book XVIII

Spacious houses are also signs of earthly prosperity, but he shows these to be perishable for two reasons. First, because sometimes he builds a house for himself by violence on another's land after he has driven out, and so he says, "he has built his house like a moth," which procures a place for himself by knawing another's clothing, by whom he is expelled when the clothing is shaken out. In another way he shows it because even if he builds a house on his own land, he still cannot care and possess that house for a long time, but for a short time, and so he says, "like a watchman," of a vineyard, "makes a shelter," which he demolishes when his time as watchman is finished.

Commentary on Job

When the rich man sleepeth, he shall take nothing away with him, he shall open his eyes and shall find nought.

In harmony with which same sentence the Psalmist saith, All the foolish in heart are troubled, they have slept their sleep, and all the men of riches have found nothing in their hands. For in order that the rich after death may 'find something in their hand,' it is told to them before death, in whose hands they should place their riches. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations. When the rich man sleepeth, he shall take nothing away with him. His goods when he dieth he would take away with him, if whilst he lived, at the voice of him that besought him, he had taken them home to himself; for all things earthly, which we part with by keeping, we keep by bestowing; our patrimony which retained is lost, whilst paid out of hand it remains. For we cannot long continue together with our goods. Since either we by dying abandon them, or they by perishing as it were abandon us while living. And so it remains for us to manage that things doomed unreservedly to perish we may compel to pass over into a reward that does not perish.

But that is very much to be wondered at that is spoken, When he sleepeth, he shall open his eyes and shall find nothing. For in order to sleep we close our eyes, and on waking up open them. But on this point, forasmuch as man consists of soul and body, while it is called sleep of one subject, the waking of the other is shewn to view; because when the body falls asleep in death, then the soul wakes up in a true acquaintance. And so 'the rich man sleeps, and opens his eyes,' because, when he dies in the flesh, his soul is compelled to see what it despised to foresee. Then indeed it wakes up in true acquaintance; then it sees that all is nothing that it possessed; then it finds itself empty; whereas it used to rejoice in being full of good things above the rest of the world. It 'sleeps, and takes away nothing along with it,' nothing surely, of the goods that it possessed. For the sin of the goods is carried on along with it, though every thing for the sake of which sin was committed be left behind here. So then let him go now, and swell himself out with good things gotten, let him lift himself up above the rest of the world, and pride himself in having what his neighbour has not. The time will come sooner or later that he shall awake, and then learn how empty that was which he had possessed in sleep. For it often happens to the needy whilst sleeping that he sees himself rich in a dream, and on the strength of those acquisitions uplifts his mind, is overjoyed that he has what he had not, and now counts to be disdainful of those whom it grieved him to be disdained by; but that suddenly waking up he is grieved that he has woke up, in that meanwhile though but while sleeping he possessed the semblance of riches. For he groans directly under the weight of poverty, and is wrung by the straitness of his indigence, and this so much the worse, as though but for the shortest space of time he was even thus emptily rich. Thus, thus, too surely is it with the rich ones of this world, who are bloated with good things acquired. They have no knowledge to do right by their abundance; as persons asleep they are rich; but on waking up they find their poverty, because they 'bring nothing with them' to that Judgment, that is calculated to remain, and in proportion as they are now lifted up the higher for a brief space, the more heavily they groan against themselves for everlasting. So then let him say, He shall open his eyes, and shall find nothing. Because he then 'opens those eyes' to punishments, which here he kept closed to mercy. He 'opens his eyes' and he 'finds not' the fruit of pity, in that he kept them shut here, when he did 'find' it. Those also are slow in 'opening their eyes,' who, as Wisdom is witness, are described as going in the time of their condemnation to say, What hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away like a shadow, and as a post that hasteth by. That the things which they possessed were worthless and transitory they now learn by their loss, which same, so long as they were theirs, seemed to their foolish hearts at once great and lasting. It was late that the rich man 'opened his eyes,' when he saw Lazarus at rest, whom he scorned to see lying at his door. He understood There the thing that here to do he refused: by his condemnation he was forced to learn what it was that he lost, when he did not own his neighbour being in want.

Morals on the Book of Job, Book XVIII

He shows how he loses the goods he had acquired when he says, "When a rich man goes to sleep," when he dies, "he will take nothing" of his possessions with him to the other life. "He will open his eyes," in the resurrection, "and will find nothing," because he will not return to possess temporal goods.

Commentary on Job

Want shall take hold of him like water; a tempest shall overwhelm him in the night.

Let us look now at the want of the rich man as burning, whose abundance was so great as feasting. For he says, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue for I am tormented in this flame. By which same words it is not this that is made known to us, that there in that excessive burning a single drop of water is then asked for as a sufficiency of refreshment, but that he who has sinned by abundance should there be consumed by a want burning to excess. For we see in the words of the rich man, resulting from the exactest judgment of God, how proportionate a punishment answered such sin. For moved by want, he is there driven to beg for the very least, who here, moved by covetousness, went so far as to refuse the very least. What can be paid back more exactly, what more strictly? He begged a drop of water, who refused crumbs of bread; and so 'want taketh hold of him like water.' That want is then not unsuitably likened to water, because there is that tormenting in hell, which, as swallowing up those it receives in the depths below, is used to be denoted by the title of a 'lake.' Whence it is delivered by the Prophet; My life is fallen into the lake. But by the triumphing of those that are escaped it is sung, O Lord my God, I cried unto Thee and Thou hast healed me. O Lord, Thou hast brought up my soul from the grave: Thou hast kept me from them that go down into the lake.

A tempest shall overwhelm him in the night. What in this place does he call 'the night,' but the hidden time of sudden departing? And by the name of 'tempest' he represents the whirlwind of the Judgment. Which the Psalmist also testifies, in the words, Our God shall come in state, our God, and shall not keep silence; a fire shall devour before Him, and round about Him a mighty tempest. Of which same 'tempest' Wisdom also saith by Solomon; I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind. And because the very ignorance of the coming departure is itself called 'Night,' 'in the night a tempest shall overwhelm him,' i.e. the whirlwind of Divine Judgment, whilst he is ignorant, shall seize upon Him. For it is hence that Truth saith by Itself, But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready. For in such an hour as ye think not the Son of Man cometh. Hence also it is spoken against the 'evil servant;' But if that evil servant shall say in his heart, My Lord delayeth His coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken. The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. Hence Paul says to the disciples, But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of the light and the children of the day. We are not of the night nor of darkness. Hence to the rich man, giving loose to pride, it is said by the voice of God, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? In the night he is described as giving up his soul, who whilst not seeing death beforehand is carried off in darkness of the heart. Thus then he saith, A tempest shall overwhelm him in the night. For because he is not minded to do the good things that he sees, he is caught by the tempest of his destruction which he seeth not.

Morals on the Book of Job, Book XVIII

Sometimes even in this life he suddenly loses them in the way in which rain suddenly comes on a man, and so he says, "It will overtake him like the water," of the rain, "unexpectedly," because it comes suddenly upon him. Although the rain can be anticipated in the daytime in some way, yet at night it suddenly overtakes man, and so he says, "in the night the tempest" of adversity "will oppress him," will take him completely by surprise.

Commentary on Job

The scorching wind shall carry him off, and take him away. And as a whirlwind shall carry him out of his place.

Who is in this place called the 'scorching wind' but the evil spirit, who stirs up the flames of divers lusts in the heart, that he may drag it to an eternity of punishments? And so 'the scorching wind' is said to 'carry off' any bad men, because the plotter, the evil spirit, who inflames a man whilst living to evil, drags him when dying to torments. For that 'the scorching wind' is wont to be meant for the unclean spirit, who by the breath of evil suggesting kindles the hearts of the wicked to earthly desires, the prophet Jeremiah testifies, saying, A pot kindled I see, and the face thereof by the face of the North. For 'the pot kindled' is the heart of man boiling with the heatings of worldly concerns, and with the restlessness of desires. Which is kindled by 'the face of the North,' i.e. set on fire by the suggestions of the devil. For that very being is used to be called by the title of 'the North,' who said, I will sit also upon the mount of the congregation, in the sides of the North. I will ascend above the heights of the clouds. Thus by the burning effect of this scorching wind the mind of each one of the Elect is cooled down, when the heat of evil inclinations is extinguished therein, and the flame of carnal desires turned to ice. And hence Holy Church in the praises of her spouse cries out with exultation, I sat down under the shadow of him, whom I had desired. Of the abatement of this heat it is said to her by Isaiah, by promise of the Lord, Instead of the ground willow shall come up the fir-tree, and instead of the nettle shall come up the myrtle tree. For 'instead of the ground willow there comes up in her the fir-tree,' when in the heart of the Saints, instead of the sunkenness of earthly thought, the elevation of heavenly contemplation rises up. Now the nettle is altogether of a fiery nature. But the myrtle is said to be of cooling virtue, and therefore 'instead of the nettle there comes up the myrtle tree,' when the minds of the righteous are brought from the irritation and heat of bad habits to coolness and quietness of the thoughts, while they now no longer seek earthly things, while they extinguish the flames of the flesh by heavenly aspirations.

In reference too to this cooling of the soul, which is given from heaven, it is said to Mary, The power of the Highest shall overshadow thee; though on this point, by the term of 'the overshadowing,' either Nature of God to be made Incarnate might have been denoted. For a shadow is followed by light and body. Now the Lord is Light in respect of the Divine Nature, Who, by means of a soul intervening, vouchsafed in her womb in respect of human nature to become a body. And so because the Incorporeal Light was in her womb to be made corporeal, to her, who conceived the incorporeal for corporality, it is said, The power of the Highest shall overshadow thee; i.e. The Incorporeal Light of the Divine Nature shall in thee take the corporeal substance of Human Nature. But now let us carry to an end what we began relating to any wicked man. Accordingly 'the scorching wind takes him away,' in this way, viz. that him whom the evil spirit now kindles with the fire of evil concupiscence, he afterwards carries off to the flames of hell.

'The place' of the wicked is the gratification of the life of time, and the enjoyment of the flesh. Therefore every single individual is in a manner 'carried out of his place by a whirlwind,' when overwhelmed with affright on the Last Day he is severed from all his gratifications.

Morals on the Book of Job, Book XVIII

Finally, he shows the frailty of earthly prosperity as to the person himself of man, who sometimes may die from some fever or some persecution. To express this he says, "The blustering wind takes him away," that is, will kill him with fever, "and will bear him away," from the society of the living. This will happen suddenly and unexpectedly, and so the text continues, "and like a whirlwind he will be snatched from where he stands," violently and without delay.

Commentary on Job

For He shall let loose upon him, and not spare. Fleeing he shall flee out of His hand.

God, as often as He chastens the sinner by smiting him, for this reason 'lets loose' the scourge, that He may 'spare.' But when by smiting He brings his life to an end whilst remaining in sin, He 'lets loose' the scourge, but never at all 'spares.' For the Same, Who 'let loose' the scourge that He might 'spare,' one day 'lets it loose' with this view that He may not spare. For in this life the Lord busies Himself so much the more that He may spare, in proportion as He scourges the more in awaiting; as He Himself saith to John by the voice of the Angel, As many as I love, I rebuke and chasten; and as it is elsewhere spoken, For whom the Lord loveth, He chasteneth. But reversely it is written of the scourge of condemnation, The wicked is taken in the work of his own hands. Of whom the Lord saith by Jeremiah, when He sees the multitudes transgressing irreclaimably, whom He now no longer regards as sons under discipline, but as enemies under unmitigated scourging, For I have wounded thee with the wound of an enemy, with a cruel chastisement. And what is said here, and not spare, is there likewise brought out in other words; Why criest thou for thine affliction? thy sorrow is incurable. Whence the Elect always make this provision, that they should return to righteousness before the wrath of the Judge is inextinguishably kindled, lest being caught by the last stroke, they find life ended to them, together with sin. For the rod will then do away with the sin, when it alters the life, since whosesoever ways it does not change, his doings it does not atone for. Therefore all smiting from God is either a purifying of the present life in us, or a commencement of the punishment that follows. For with reference to those who profit by the scourge it is written, Who framest pain in the commandment. For in that case when the wicked man is scourged and amended, to the commandment he would not give ear; to the pain he does. And so there is 'pain framed in the commandment' to him, who by pain as it were in the stead of the commandment is kept back from evil practices. But touching these persons to whom scourges are a curse, not a clearance, it is said, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction. With these, their scourges commence in this life, and last on in everlasting smiting. Whence the Lord saith by Moses, For a fire is kindled in Mine anger, and shall burn unto the lowest hell. For so far as regards the present smiting it is rightly said, A fire is kindled in Mine anger. But as regards the eternal damnation, it is immediately added with propriety, And shall burn unto the lowest hell. Though by some persons that is used to be alleged, which is written, God judgeth not twice upon the same thing. Which persons, howsoever, do not pay regard to this that is spoken by the Prophet of the wicked; And crush them with double confusion. And that, which is written elsewhere; Jesus in saving the People out of Egypt, a second time destroyed them that believed not. To which persons, however, if we yield assent, that any sin cannot be twice visited with punishment, this must be judged of those persons smitten for sin and dying in their sin, that their smiting begun here is completed there, that so to the unreformed there should be one and the same scourge, which begins here in time, but is consummated in eternal punishments, that to those that wholly refuse to be amended, the dealing of present scourges now should be the beginning of the torments to ensue. And so God shall let loose upon him, and not spare.

For he 'flees out of the hand' of the Smiter, who amends the wickedness of his behaviour; or otherwise, because in Holy Writ the hand is used to be taken for acting, he 'flees from the hand of the smiter,' who, whilst he marks the destruction of the wicked man, forsakes the path of wickedness.

Morals on the Book of Job, Book XVIII

Sometimes, however, he is not killed by interior weakness, but by an exterior persecutor, and so he says, "He" (God) "will send," some persecutor, "on him," who is more powerful than he, whom he cannot resist, "and he (the persecutor) will not spare him." "He" (the evil man) "will flee from his hand," from his power, "and escape," either by flight or by death because, "after he has died, he has nothing more to do." (Luke 12:4)

Commentary on Job

He shall bind up his hands over him. And he shall hiss upon him, beholding his place.

For to 'bind up the hands' is to establish the practices of his life in uprightness. Whence Paul too saith; Wherefore lift up the loosed hands, and the unstrung knees. While, then, they behold the destruction of another, they are made to turn back to the conscience, to remind themselves of their own, and by the very same cause whereby one man is carried to torments, another is freed from torments. And so 'he binds up his hands over him,' because he observes in the punishment of another what to be afraid of; and whilst he sees one living in transgression so smitten, he binds fast his own too loose practices with the sinews of righteousness. And so it is brought to pass that he who, being a bad man, whilst living, had drawn numbers into transgression by the delightfulness of sin, in dying recovers some from transgression by the terribleness of torments. Which same the Psalmist bears witness to be of advantage to the good as well, saying, The righteous shall rejoice when he seeth the vengeance; he shall wash his hands in the blood of sinners. For 'in the blood of sinners,' when dying, 'the righteous do wash their hands,' because, when their punishment is seen, the life of the person seeing it is cleansed.

What is expressed in the hissing, but the straining of wonderment? But if in the hissing there is some other meaning ought, when the sinner dies, these that witness his death draw tight the mouth in hissing, in that they are converted to those spiritual words, which they had contemned, so that they henceforth begin to believe and to teach, what before, while they perceived the wicked man thriving, they need not to believe. For it very often happens that the mind of the weak is the more unsteadied from the hearing of the truth, as it sees the despisers of the truth flourishing; but when just vengeance takes away the unjust, it keeps others away from wickedness. Whence it is said by Solomon; When the pestilent man is punished, the little one will be wiser.

Morals on the Book of Job, Book XVIII

Once he is dead, awe and mourning remain for his friends, and so he then says, "and a man will wring his hands over him," as though struck with awe, "and will sigh over him" from compassion for him, "considering his place," when they consider his former dignity.

Commentary on Job