Job 29
Commentary from 5 fathers
Oh that I were as in months past, wherein God preserved me!
τίς ἄν με θείη κατὰ μῆνα ἔμπροσθεν ἡμερῶν, ὧν με ὁ Θεὸς ἐφύλαξεν;
кто́ мѧ ᲂу҆стро́итъ по мцⷭ҇амъ пре́жднихъ дні́й, въ ни́хже мѧ̀ бг҃ъ хранѧ́ше,
2–3If he actually searched for his former happiness, that was in order to show the providence of God; this is clear when he says, “In the days when God watched over me.” Then he gives evidence of this godly watch. “When his lamp,” he says, “shone over my head.” This means, you will make the light of my lamp shine, because a lamp is really necessary, if the present darkness is deep, if the difficulties of my situation are serious, as well as the assaults of physical suffering, and the plots of the wicked and the fights and attacks of cruel demons. All this shows that “by his light I walked through darkness.” You see that darkness invades everything and that “light shines through darkness.” But, as natural darkness is useful to have rest, it is not useful because of its own nature but thanks to the wisdom of God, who has created everything.
Commentary on Job 29:2A-5
Who would give me that I might be as in the months past?
For Holy Church being borne down with sorrows is to say many like things. For it shall be for her to be besieged with such great tribulations, as with great sighing to long for these times, which we undergo with great sorrow. So then let her say, let her say in the voice of blessed Job, Who would give me that I might be as in the months past? For because an appointed number of days has the name of 'months,' what else does he signify by the title of months, but the gatherings of souls? For days, while they are gathered in months, are removed away, because in this time as well Holy Church, while she gathers in souls shining bright with the light of truth, hides them in the interior depths. Sometimes also a month is put for perfection, as when the Prophet says, It shall be a month from a month; i.e. perfection in rest to those, to whom there may now be perfection in practice. So let her remember her perfection of old, let her bring back to mind with what preaching of hers, by souls gathered in, she carried off her gains, and being straitened by tribulations, let her say, Who would give me that might be as in the months of old?
Morals on the Book of Job, Book XIX
As when his lamp shone over my head; when by his light I walked through darkness.
ὡς ὅτε ηὔγει ὁ λύχνος αὐτοῦ ὑπὲρ κεφαλῆς μου, ὅτε τῷ φωτὶ αὐτοῦ ἐπορευόμην ἐν σκότει·
ꙗ҆́коже є҆гда̀ свѣтѧ́шесѧ свѣти́льникъ є҆гѡ̀ над̾ главо́ю мое́ю, є҆гда̀ свѣ́томъ є҆гѡ̀ хожда́хъ во тьмѣ̀,
As in the days when God preserved me; when His lamp shined upon my head, and when by His light I walked through darkness.
For then, persecution forcing thereto, she sees multitudes of the frail fall from her, whom now as a mother she cherishes as her little ones within the bosom of peace, and keeps close within the quiet cradles of faith, seeing that being mixed with the strong they are nurtured by the very tranquillity of the faith. But then many such are destined to fall, and through the bowels of charity, whatever it sustains in the damage of the little ones, the mind of the perfect laments that itself undergoes. For every damage of the weak is by compassion made to pass to the hearts of the strong, Whence it is said by Paul, Who is weak, and I am not weak? who is offended, and I burn not? For a man is perfect in such proportion as he perfectly feels the sorrows of others. Whence Holy Church, being brought to a pass by the weak ones falling at that time, shall say with right, As in the days when God preserved me; because herself she then accounts to fall in those, who now sees herself in these to be kept safe. And it is well said, When His lamp shined upon my head, and when by His light I walked through darkness. For by the term of a 'lamp' the light of Holy Scripture is represented, whereof the Shepherd of the Church himself saith, We have also the word of prophecy more sure; whereunto ye do well that ye take heed, as unto a lamp that shineth in a dark place, until the day dawn and the day-star arise in your hearts. And the Psalmist saith, Thy word is a lamp unto my feet, and a light unto my path. Now because our topmost part is the mind, the mind is rightly styled by the designation of 'head.' Whence it is said by the Psalmist, Thou hast anointed my head with oil. As if he said in plain terms, 'Thou hast filled my soul with the fatness of charity.' And so now 'the lamp shines upon the head' of the Church, because the sacred Oracles enlighten the darkness of our minds, that in this darksome place of the present life, whilst we receive the light of the word of God, we should see what things are to be done. Now she 'walks by His light in darkness,' because the Holy Church Universal, though it penetrate not the secrets of another's thought, because as it were it does not know the face in the night, yet it sets the steps of good practice, being governed by the light of Heavenly Revelation.
Morals on the Book of Job, Book XIX
In some things he had led me to good effects even beyond my own intention, and to express this he says, "when his lamp," his providence, "shone over my head," for he directed my mind toward many good things which my mind did not attain. In certain respects, however, he was directed by God as though instructed by him about what he ought to do, so he then says, "in his light," by his instruction, "I was walking," I was proceeding, "in darkness," in doubts.
Commentary on Job
[As] when I steadfastly pursued my ways, when God took care of my house.
ὅτε ἤμην ἐπιβρίθων ὁδούς, ὅτε ὁ Θεὸς ἐπισκοπὴν ἐποιεῖτο τοῦ οἴκου μου·
є҆гда̀ бѣ́хъ тѧ́жекъ въ пꙋте́хъ, є҆гда̀ бг҃ъ посѣще́нїе творѧ́ше до́мꙋ моемꙋ̀,
As I was in the days of my youth, when God was secretly in my tabernacle.
As of each individual man, so is the age of Holy Church described. For she was a little one, when fresh from the birth she was unable to preach the Word of Life. Hence it is said of her, My sister is a little one, and she hath no breasts; in this way, that Holy Church, before she made progress by accessions of virtue, was not able to yield the teats of preaching to the weak ones her hearers. But the Church is called 'adult' when being wedded to the Word of God, filled with the Holy Spirit, by the office of preaching she is with young in the conception of children, with whom by exhorting she travails, whom by converting she brings forth. Of this age of hers it is said to the Lord; The young maidens have loved Thee. For all the Churches, which constitute one Catholic Church, are called young maidens, not now aged by sin, but young ones by grace, not barren by old age, but by the age of the soul fitted for spiritual fruitfulness. Accordingly then, when in those days being as it were enfeebled by a kind of old age she hath not strength to bring forth children by preaching, she calls to mind the bygone fruitfulness, saying, As I was in the days of my youth. Though after those days wherein she is borne down, yet, this notwithstanding, now at length towards the actual end of times, she is empowered with a mighty efficacy of preaching. For the Gentiles being taken in to the full, all the Israelitish people that shall then be found she draws into the bosom of the faith. Since it is written; Until the fulness of the Gentiles be come in, and so all Israel shall be saved. But before those times there shall be days, in the which she shall appear for a little while borne down by her adversaries, when too she remembers these days, saying, As I was in the days of my youth; when God was secretly in my tabernacle.
What in this place do we take the 'tabernacle' for but the dwelling-place of the mind? Because by all that we do with taking thought, we dwell in the counsel of our heart. But whoever in silence thinks of the precepts of God, to him 'God is secretly in his tabernacle.' For he had seen the dwelling-place of his heart to be before the eyes of God, who said, And the meditation of my heart always in Thy sight. For outward deeds are open to the eyes of men, but widely and incomparably more our interior and minutest thoughts are open to the eyes of God. For, as it is written, all things are naked and opened unto the eyes of Him. And oftentimes in the outward deed we are afraid to appear disordered before the eyes of men, and in the interior thought are not afraid of the regard of Him, Whom, whilst He sees all things, we see not. For we are much more discernible by God within than we are by men without. And hence all the Saints scan themselves both within and without on every side, and are in fear of either shewing themselves blameworthy outwardly, or wicked inwardly to the invisible seeing. It is hence that the living creatures, which are seen by the Prophet, are recorded to be 'full of eyes round about and within.' For he that orders his outward circumstances respectably, but disregards the inward, has eyes 'round about' but not 'within.' But all the Saints, because they at once scan their exterior ways round and round that they may furnish good examples in themselves to their brethren, and watchfully mark their interior ways, because they are providing themselves irreproachable for the regarding eye of the Interior Judge, are described as having eyes both 'round about and within;' and that they may please God, even more do they make themselves complete within their interior self, as it is said by the Psalmist as well of Holy Church, All the glory of her, the king's daughter, is from within. But because she keeps her outward things also irreproachable, he added with justice concerning her; Clothed about in clothing of wrought gold with embroidery. That she should be at once beautiful to herself 'within,' and to others 'without,' both advancing herself by interior glory, and instructing others by the outward examples of deeds. Thus then let blessed Job say in himself, yea, let him say in the person of the Church Universal, When God was secretly in my tabernacle.
Morals on the Book of Job, Book XIX
To answer the objection that this is due to him from the merit of past justice, he adds, "as I was in the days of my youth," when I as yet could not have merited such great prosperity.
Then he explains the goods of his past state one by one, and begins from the most excellent one, the divine intimacy which he knew in his prayer and contemplation. So he says, "When God lived in my tent in private," that is, I felt the presence of God as long as I was praying and meditating in private in my tent, which is characteristic of contemplation.
Commentary on Job
When I was very fruitful, and my children were about me;
ὅτε ἤμην ὑλώδης λίαν, κύκλῳ δέ μου οἱ παῖδες·
є҆гда̀ бѣ́хъ бога́тъ ѕѣлѡ̀, ѡ҆́крестъ же менє̀ рабѝ,
When the Almighty was yet with me; and when my servants were about me.
Now all that stand in awe of the divine precepts become God's 'tabernacle.' Hence as we have already said above, 'Truth' saith by Himself of the man that keeps His commandments, I and My Father will come and make Our abode with him. Contrariwise the wicked severally, whereas they do not aim at the things within, pour themselves forth without in the thoughts of their hearts. Whence it is said to them by the Prophet, Turn back to the heart within, O ye transgressors. And again, Woe to you that devise a vain thing. Since in their actions they are afraid of men, whom they see with bodily sight, and God, Whom they do not see, they do not account to be present to them. Contrary whereunto it is said in commendation of a righteous person, seeing that he disregarded the king of Egypt, and obeyed the commandments of God, For he endured, as seeing Him Who is invisible. For the wicked ruler of the earth he as it were saw not, in that he banished him from the eyes of the heart. But the King Invisible 'as seeing,' 'he endured,' because from the regarding of His fear he turned not aside the eye of the soul. So Holy Church being taken then in great tribulations, when she sees many by evil imagining depart from God, surely she sees the tabernacle of their mind on God's departing to remain empty, and justly lamenting, she says, When God was secretly in my tabernacle. By which words, and not inappropriately, the feigning of religion is likewise bewailed, because there are those even now that aim not to be, but to seem Christians. These without question have God in public, not 'in secret.' But Holy Church desires to have God 'in secret,' because He regards those really faithful ones, whom He knows to be holding on to the life of faith with complete affection. Which same, as well also with reference to the external uprightness of her activity, saith, When the Almighty was yet with me: when my servants were about me. 'Servants' surely those are called, who do the bidding of the heavenly precepts. Whence the Lord saith by the Prophet, Behold I, and my servants which the Lord hath given me. And again in the Gospel, Servants, have ye any meat? And so now 'the servants are round about her,' because in all nations almost there are found those that keep the commandments of heaven, and obey the rules of spiritual discipline. Which servants, too truly, shall then be lacking to do her service, when the wicked doers, that shall be found, despise her spiritual precepts.
Morals on the Book of Job, Book XIX
As to action he continues, "when the Almighty was with me," as though cooperating with me in doing good. Then he describes his prosperity as to his posterity when he says, "and my boys were round about me." For in fact the sons of a young father must be boys.
Commentary on Job
when my ways were moistened with butter, and the mountains flowed for me with milk.
ὅτε ἐχέοντο αἱ ὁδοί μου βουτύρῳ, τὰ δὲ ὄρη μου ἐχέοντο γάλακτι·
є҆гда̀ ѡ҆блива́хꙋсѧ пꙋтїѐ моѝ ма́сломъ кра́вїимъ, го́ры же моѧ̑ ѡ҆блива́хꙋсѧ млеко́мъ,
When I washed my feet with butter. And the rock poured me out rivers of oil.
Whereas we have already frequently said that Christ and the Church are one person, He, that is to say, the Head of that Body, and She the Body of that Head; these words are to be understood after the voice of the Head in one way, after the voice of the Body in another way. Whom then do we take for 'the feet' of the Lord, but the holy Preachers. Of whom He saith, And I will walk in them. Thus 'the feet are washed with butter,' because the holy Preachers are filled to the full with the fatness of good works. For, as we have already said above, scarcely is the mere preaching itself carried on without something being done wrong. For any man preaching is either drawn on into some slight indignation, if he is despised, or into some little glorying, if he is reverenced by those that hear him. Whence the Apostles too had their feet washed, that from any slight defilement contracted in the act of preaching itself they might be cleansed as from a sort of dust collected by a journey. And blessed James saith, My brethren, be not many masters. And a little after, For in many things we offend all. Thus 'the feet are washed with butter,' because the dust gathered by glory in preaching is steeped and cleansed by the fatness of good works. Or otherwise 'the feet are washed with butter,' when the wages owing are paid to the holy Preachers by those that hear, and those whom the imposed labour of preaching exhausts, the richness of good practice exhibited by the disciples cheers; not that they preach for this that they may be fed, but that they are therefore fed, that they may preach; i.e. that they may hold up to preach; not so that the action of the preacher should pass into the aim of getting support, but that the ministering of support should be made subservient to the usefulness of preaching. Whence by good preachers it is not for the sake of the means of living that preaching is rendered, but for the sake of preaching that the means of living are accepted. And as often as what is wanted is bestowed on those that preach by those that hear them, they are not used to take delight in the benefit of the good things, but in the reward of those bestowing them. Whence it is said by Paul, Not because I desire a gift, but I desire fruit. For the 'gift' is the actual thing that is bestowed; but the fruit thereof is if with a kindly disposition a thing be bestowed in the pursuit of the future recompense. So we receive the gift in the thing, the fruit thereof in the heart. And because the Apostle was fed rather by the recompense of his disciples than by the benefaction, he avouches that he 'seeks not a gift,' but 'fruit.' Hence he straightway added, saying, But I have all and abound. Therefore 'the feet are washed with butter,' when the holy preachers, as we said, worn out by the actual preaching itself, are regaled with the good deeds of their hearers. For the weary 'feet' he had 'anointed with butter,' who heard, Because the bowels of the Saints are refreshed by the brother. With this 'butter the foot was anointed,' which was held fast in fetters, saying, The Lord give mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain. So then if by the voice of the Head we form our estimate of the words, we do rightly as has been said in taking 'the feet' for preachers.
But if we are to interpret these words in the voice of the Body alone, then the feet of the Church are the ministers of inferior works, which whilst they enforce the things that are without for necessary purposes, by the lowest ministration stick to the ground like feet. But they that are at the head, who are intent on the pursuit of instruction, ought with heedful care to question the hearts of the busied, and by the voice of frequent admonition to administer to them that pouring in of richness which they themselves as disengaged receive. For because in one body the members are interested for one another reciprocally, just as our outermost parts are stayed up by their ministrations, so it is necessary that their interior parts should be filled by our pursuits. When then to persons devoted to the extremest offices the holy doctors preach the anointing oil of our Lord's Incarnation, they 'wash the feet with the butter' of utterance. Moreover the feet are accustomed to be lacerated by the mere ruggedness of the way; whence it is altogether difficult at once to go a journey in the earthly actions of this life, and not sustain any wounds at all from the exertion of the journey. And so when the rulers keeping watch call back to their heart within their hearers engrossed with exterior concerns, that they may ascertain what evil things they have committed amidst the very deeds allowed to be done, and that what they find out they may bewail, 'they wash the feet with butter;' because to the wounds of these persons they administer the ointments of penitence. Therefore let Holy Church being unspeakably afflicted remember how in the time of her peace she purified by the word of exhortation even the furthest members in herself, and let her say, When I washed my feet with butter.
[HISTORICAL INTERPRETATION]
Which it is wonderfully interesting to view in the case of blessed Job, who amidst so many cares of property, so many interests for children, so many engagements of sacrifices, preached to his dependents, howsoever the very farthest, the good things of the life ensuing, that those he might inoculate touching heavenly things, who were working for him at earthly services. What do we Bishops say to all this, who to those committed to us care not to render the word of life, when a wedded husband, neither the secular garb, nor the management of large means were able to debar the office of preaching.
[ALLEGORICAL INTERPRETATION]
But saving the historical verity, let us now return to the words of Holy Church, who tells by blessed Job, i.e. by the mouth of a Member of her own, how great are the things that she shall suffer in the last time, when she remembers her past fortunes, when by that same richness of the word the life of those in action was cleansed. Who in more fully following out that same watchfulness of her preachers adds; And the rock poured me out rivers of oil.
That by the title of a rock Christ is denoted, the great Preacher avouches, saying, And that rock was Christ. Which very 'rock' doth now 'pour out rivers of oil' for the use of Holy Church, because the Lord by speaking therein gives out the preachings of the interior anointing. 'From this Rock that river of oil issued forth,' the book of Matthew, the book of Mark, the book of Luke, and the book of John. In the several regions of this world for all the preachings she put forth, this 'Rock poured out' as many 'rivers of oil' by the mouths of the Apostles. As many times still 'a river of oil is poured out from this Rock,' as often as to the minds of the hearers, to be anointed by the Holy Spirit, those things are explained which are spoken concerning Christ in the old Books. And they are called 'rivers of oil,' because they run out and anoint; in which same he that is dipped is anointed, and he that is anointed is fattened within. Of which fatness doubtless it is that the Psalmist saith, Let my soul be filled as with marrow and fatness. It may be that by the designation of oil the actual anointing of the Holy Spirit is denoted, whereof it is said by the Prophet; And the yoke shall rot at the presence of the oil. For 'the yoke doth rot at the presence of the oil,' because whilst we are anointed with the grace of the Holy Spirit, we are set free from the bondage of our captivity; and whereas the proud dominion of the evil spirit is thrown off, the yoke is broken in pieces, wherewith the necks of our liberty were borne down. Of this oil again it is written; A vineyard was made to my beloved on the horn, a child of oil. For 'a child of oil,' the faithful people is called, which is engendered to the faith of God by the interior anointing of the Holy Spirit. And so at that time let Holy Church, being borne down by countless sorrows, recal to remembrance the gifts of the Spirit and the marvellous preachings which are her's now, and let her bewail her own silence, saying, The rock poured me out rivers of oil.
Morals on the Book of Job, Book XIX
Further he continues on to the abundance of things which concern the enjoyment of life when he says, "when I washed my feet in butter." Among the ancients, riches consisted primarily in cattle, from which money takes its name, according to Augustine. Among cattle products the most precious seems to be butter, which is the fat of the milk. He metaphorically shows his affluence in this through washing of the feet, like someone who said he had such a surplus supply of some precious liquid that he washed his feet in it. As butter is most valuable among animal products, so oil is prized among the products of the earth. The olive trees which usually have the best oil generally grow in stony and sandy places, and so he says, "and the rock poured out rivers of oil for me," where he shows the abundance and the goodness of the fruit.
Commentary on Job
When I went forth early in the city, and the seat was placed for me in the streets.
ὅτε ἐξεπορευόμην ὄρθιος ἐν πόλει, ἐν δὲ πλατείαις ἐτίθετό μου ὁ δίφρος.
є҆гда̀ и҆схожда́хъ и҆з̾ꙋ́тра во гра́дъ, на сто́гнахъ же поставлѧ́шесѧ мѝ престо́лъ;
When I went out to the gate of the city, and in the street they prepared me a chair.
It was the custom of the ancients, that the elders should sit together in the gates, and judge the cases of those entering in, that so the people of the city might be the more peaceful, in proportion as it was not allowed to those at variance to enter in. Now we in revering the sacred history hold it certain that all this blessed Job did for the sake of the observance of just dealing, and we are led to the investigating the mysteries of the allegory. What then is denoted by 'the gate of the city' saving every good action, by which the soul enters in to the company of the heavenly Kingdom? Hence the Prophet saith; Thou, that liftest me up from the gates of death, that I may declare all Thy praises in the gates of the daughter of Sion. For 'the gates of death' are bad actions, which drag to destruction; but because 'Sion' is the word for 'a viewing,' 'the gates of Sion' we interpret good actions, by which we enter into the Country Above, that we may view the glory of our King. But what is denoted by the seat but the authority of mastership. Now 'a street' in the Greek tongue is equivalent to 'breadth.' And so now Holy Church goes forth to the gate of the city, because that she may obtain access to the heavenly country, she puts herself out in holy actions. For whom there is 'a seat prepared in the street,' because in the breadth of high authority she displays the freedom of her mastership. For she that proclaims with public announcement the right things she has a perception of as it were 'sits in the street on the seat,' in that she fears no one for her preaching, and oppressed by alarms for no man buries herself under silence. Does not she in public sit in command to teach, whom at one and the same time truth in perceiving and power in teaching bear up?
Morals on the Book of Job, Book XIX
Then he explains the grandeur of his past glory when he says, "When I went to the gate of the city." This tells us he had judicial authority, because among the ancients, judgments were rendered at the gates. To show that he was not one of the petty judges, he then says, "and in the street they placed a judgment seat for me." By this he is shown to have had a unique dignity.
Commentary on Job
The young men saw me, and hid themselves: and all the old men stood up.
ἰδόντες με νεανίσκοι ἐκρύβησαν, πρεσβῦται δὲ πάντες ἔστησαν·
Ви́дѧще мѧ̀ ю҆́нѡши скрыва́шасѧ, старѣ̑йшины же всѝ востава́ша:
The young men saw me and hid themselves, and the old men rose up and stood.
If we give heed to the history, the things that he said we believe, if to the allegory, we see the things that he foretold; for those use to be called 'young men' who are not burdened with any weightiness of counsels. But Holy Scripture is used to call those 'elders,' not who are ripe by amount of years alone, but by ancientness of character. Hence it was said by one that was wise; For venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and a spotless life is old age. Whence the Lord also rightly saith to Moses; Gather unto Me seventy men of the elders of Israel, whom thou knowest that they are elders of the people. In whom what else is required saving the old age of the heart, when such sort of persons are bidden to be chosen who are known to be elders? For if it were the old age of the body that were sought for in them, they might have been known by as many as they might have been seen by. But whereas it is said, whom thou knowest that they are elders of the people; doubtless it is clear that the old age of the mind and not of the body is told as fit to be chosen. Thus now 'the young men see Holy Church, and hide themselves, and the old men rise up and stand,' because her activity and uprightness the immature are afraid of, the aged magnify. They that are light of mind flee, but the grave and perfect do homage to her by rising up to the merits of her life. Since the discipline thereof the perfect sort love, the imperfect ones blame. And so 'the young men see her and hide themselves,' because they are afraid to be detected in their hidden courses of conduct. But 'the elders rise up and stand,' because all the perfect make it appear by humility how much they have gained ground in good practice. But because he describes all this of his own people, let him describe as well how he is feared by foreign people.
Morals on the Book of Job, Book XIX
He shows consequently the authority of his judgment, first by the attitude taken by the young men when he says, "the young men" who are often prone to sin, "saw me and hid themselves," as though they dreaded my judgment. Second as to the old he says, "The aged rose and stood," for they were subject to my judgment. He had authority to judge not only youths, but old men.
Commentary on Job
And the great men ceased speaking, and laid their finger on their mouth.
ἁδροὶ δὲ ἐπαύσαντο λαλοῦντες, δάκτυλον ἐπιθέντες ἐπὶ στόματι.
вельмѡ́жи же престава́хꙋ глаго́лати, пе́рстъ возло́жше на ᲂу҆ста̀ своѧ̑.
9–10The princes ceased to speak, and laid the finger on the mouth. The rulers held their peace, and their tongue cleaved to their throat.
Who else in this place can be understood as leaders or princes, but the framers of heretical evil? Concerning whom it is said by the Psalmist, Strife was poured out upon their princes, and they led them aside in the pathless place, and not in the way. For these identical persons, while they are not afraid to interpret the dispensation of God in a wrong sense, assuredly draw the common herds subject to them not into that way which is 'Christ,' but into 'a pathless place:' over whom 'strife also is lightly said to be poured out,' because by their statements they contradict mutually themselves. For Arius in receiving three Persons in the Divine Nature believed three Gods as well. Contrary to whom Sabellius taking up one God believed there was one Person. Between whom Holy Church unswervingly holding the right pathway of her preaching both in proclaiming one God, asserts against Sabellius three Persons, and in asserting three Persons, confesses against Arius one God. Again, because in sacred Revelation Manichaeus found virginity to be commended, he condemned marriage. But on the other hand Jovinian, because he knew marriages to be allowed, despised the pureness of virginity. Whence it takes place that, heretics being always at cross purposes by a wrong apprehension, reciprocally their wickedness is at once in accordance with itself in sin, and at variance with itself in opinion. But on the other hand Holy Church midway between the disputes of either side moves with composed peace, and knows so to receive the higher good, that she also knows to venerate the lower, so that she should neither equal the highest to the lowest, nor again despise the lowest whilst she venerates the highest. And so now the rulers of heretical multitudes considering well the authority of Holy Church cease to speak, and as it were 'put the finger on their mouth,' whilst with false complaints they signify that they are restrained not by the reasoning of the voice but by the hand of power. 'The rulers hold their peace,' because those same persons who endeavour to draw after them the people going wrong, that they should not now dare to utter what is wrong, are checked at once by the weight of authority and the efficacy of reason. Whose 'tongue cleaveth to their throat,' because though they dare not to speak what is bad with an unrestrained utterance, yet they inwardly cover up in themselves all the things which they go to work to propound untrue against the true faith; therefore these times, the Church, being seized by the tribulation ensuing, calls to mind and laments, saying, When I went out to the gate through the city, and when they prepared me a seat in the street; the young men saw me and hid themselves; and the aged arose and stood up; the princes refrained talking, and laid their hand on their mouths. The leaders held their peace, and their tongue cleaved to their throat. As though she said in plain speech; 'When there was an opportunity given me to preach with a voice publicly raised, everyone who was not in subjection to the truth dreaded me.' For at that time, when Holy Church is weighed down by adversity, license of speech is afforded to all the bad preachers severally. Which Jeremiah beholding long while beforehand, saith, Even the sea-monsters bare the breasts; they give suck to their young ones. For what else does he designate 'monsters,' saving heretics bearing the face indeed of a human being, but the hearts of brute creatures through impiety? Which same then 'bare the breast,' when they freely preach their error. Then they 'give suck to their young' in that the misattached souls of the young ones, while they insinuate therein what is wrong, by nourishing they confirm in impiety.
Morals on the Book of Job, Book XIX
Third the governors of the city showed respect for his judgment, first because they broke off a conversation already begun when he wished to speak, and so he says, "The city elders refrained from talking." Second because they did not dare to interrupt him while he was speaking, and so he says, "and they put their fingers to their mouths."
Commentary on Job
And they that heard [me] blessed me, and their tongue clave to their throat.
οἱ δὲ ἀκούσαντες ἐμακάρισάν με, καὶ γλῶσσα αὐτῶν τῷ λάρυγγι αὐτῶν ἐκολλήθη·
Слы́шавшїи же блажи́ша мѧ̀, и҆ ѧ҆зы́къ и҆́хъ прильпѐ горта́ни и҆́хъ:
Fourth, the generals of wars who are usually more audacious and more prompt to speak, still did not dare to speak presumptuously and boisterously in his presence. So he says, "Generals governed their tongues," speaking plainly and humbly. Sometimes they were so awestruck that they did not dare to speak at all, and so he says, "and their tongues cleaved to the roof of their mouths," and made them incapable of speech.
Commentary on Job
For the ear heard, and blessed me; and the eye saw me, and turned aside.
ὅτι οὖς ἤκουσε καὶ ἐμακάρισέ με, ὀφθαλμὸς δὲ ἰδών με ἐξέκλινε·
ꙗ҆́кѡ ᲂу҆́хо слы́ша и҆ ᲂу҆блажи́ мѧ, ѻ҆́ко же ви́дѣвъ мѧ̀ ᲂу҆клони́сѧ.
11–12In order to explain why they proclaimed him to be blessed, he mentions his good works. “I have saved,” he says, “the poor from the hand of the powerful,” but it is after attributing to God the merit of protecting and watching him that “he is glorified in the Lord.”
Commentary on Job 29:10-12
The ear hearing me, blessed me; and the eye seeing, gave witness to me.
[HISTORICAL INTERPRETATION]
Whereas blessed Job avouches himself to be 'blessed by those that heard him,' and to 'have witness given to him by those that saw him,' what he was in speech and what in practice, we have shewn us. For neither is he henceforth perfect in practice, whom wickedness of the tongue still withstands, or praiseworthy in speech who does not exhibit in practice the thing that he utters. Therefore that blessed Job being found out by the reproaches of his own friends, might declare that he had both these, he shews himself to have been an object of veneration both to the persons bearing and the persons seeing him.
[ALLEGORICAL INTERPRETATION]
Which if we refer to the voice of Holy Church, that man 'blesses her words,' who completes in practice the things he has heard. That person 'gives testimony to her,' who in patterns of life responds to her by living well. For he in a true sense sees Holy Church, whose life bears witness that he sees her. For to this end the righteousness of the good is seen within her, that all that see her may be corrected of their wickednesses. Not yet, then, does he see the good within the pale of Holy Church, who is not reformed from evil habits.
Morals on the Book of Job, Book XIX
Since men of such stern authority are usually feared rather than loved by the people, he shows that the people loved him. Since the mark of the magnanimous man is that he can guard his authority toward the great and yet stoop to the lesser men, he then says, "The ear which heard," from others when my glory and my judgment were proclaimed, did not hate or envy me, but "blessed me," thought me happy and desired happiness for me. This expresses the attitude of those not present. As for those present he says, "and the eye which saw," my glory and judgment "rendered testimony for me," about my virtue to others.
Commentary on Job
For I saved the poor out of the hand of the oppressor, and helped the fatherless who had no helper.
διέσωσα γὰρ πτωχὸν ἐκ χειρὸς δυνάστου καὶ ὀρφανῷ, ᾧ οὐκ ἦν βοηθός, ἐβοήθησα.
Спасо́хъ бо ᲂу҆бо́гаго ѿ рꙋкѝ си́льнагѡ, и҆ сиротѣ̀, є҆мꙋ́же не бѣ̀ помо́щника, помого́хъ.
12–13Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I comforted the widow's heart.
[HISTORICAL INTERPRETATION]
Great mercifulness these deeds are proofs of, to 'deliver the poor that crieth,' to minister aid to the 'fatherless,' to rescue one on the point to perish, to 'cheer the heart of the widow.' For above it was said what he put forth in respect of instruction. For he says; The ear hearing blessed me; but now he relates what he rendered in respect of mercifulness, saying, Because I delivered the poor that cried, and the fatherless, and him that had none to help him. Since the voice along with the deed of necessity accords with itself.
[ALLEGORICAL INTERPRETATION]
These things blessed Job both exhibited to those under him, and thus notwithstanding represented them as destined to be exhibited by Holy Church. Who doth now unceasingly enact both one and the other, that is to say, that her children she should at once feed by speaking, and protect by shielding, so that she should at once by words replenish the good, and by her patronage defend them from the evil. Now it is well written; Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind. Which really and truly happened in such a way, that it was a sign of something really and truly to happen. For by 'the earth' the Church is represented, which both regales us with the provender of the word, and keeps us safe by the shadow of her patronage; which both by speaking feeds and by aiding protects, so that she should not only bring forth the herb of refreshment, but also along with the fruit of the deed, the tree of protection.
[HISTORICAL INTERPRETATION]
I see that it also deserves to be well considered by those who head the governments of the common herds, that in saying above, The young men saw me and hid themselves; he now affirms, I comforted the widow's heart. What great discipline of rule, that before his presence 'the young men' should 'hide themselves!' What great mildness of pitying that by him 'the widows' hearts should be cheered!' For there are some persons so severe that they lose even all gentleness of kindly affection, and there are some so mild, that they part with the lights of strict rule. Whence by all rulers both are with all diligence to be maintained, that neither in the rigorousness of discipline they abandon the loving-kindness of a mild disposition, nor again in gentleness abandon severity of discipline, so that they may neither grow hard to the fellow-feeling of pitifulness, when they chastise the contumacious, nor enervate the strong arm of discipline when they cheer the hearts of the weak. Thus, then, let vigour of discipline control mildness, and mildness adorn vigour, and so let the one be recommended by the other, that neither vigour become hard, nor mildness unstrung.
[ALLEGORICAL INTERPRETATION]
Now these works of pitifulness, which we have named above, Holy Church at once exhibits corporally, and ceases not to exhibit spiritually. For she 'delivers the poor that crieth,' when to the sinner imploring pardon she remits those sins which he has been guilty of. Since it is of such poor that it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. And the cry of such poor ones is the cry of those saying in the voice of the Psalmist, Let Thy tender mercy speedily prevent us; for we are made very poor. Now she 'delivers the fatherless who hath no helper,' in that everyone who now flying the desires of a persecuting world, his old father the devil being dead, runneth to the bosom of Holy Church, finds therein the help of exhortation. It may be that by the title of 'the fatherless,' any believer may be understood even with reference to the death of a good father, of the sight of whom he is deprived for a while, though not deprived of solace. And 'the blessing' too 'of him that was ready to perish' comes upon her, when she anticipates the destruction of a sinner, and when by holy admonitions she brings him back from the pit of sin. Whence it is written; He that converteth a sinner from the error of his way, shall save his soul from death, and shall hide a multitude of sins. For if it is a thing of great recompense to rescue from death the flesh sooner or later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country? Now 'the heart of the widow' she 'comforteth,' in that to each faithful soul he that describes the recompenses of the Lord, as it were recalls to remembrance the blessings of her husband. Unto Whom as the soul is spiritually united, He being dead, she is called 'a widow,' but is cheered by the declarations of Holy Church in consequence of His Resurrection. Great consolation therefore doth the heart of the widow receive, when the faithful soul learns by the words of the Church somewhat concerning the Coming of Him, to Whom she is spiritually united.
Morals on the Book of Job, Book XIX
This is because of the works of mercy which I was doing. He shows this first regarding the poor, and so he says, "because I freed," from the hand of the oppressor, "the poor man who cried out," who loudly complained. Second, as to orphans, and so he says, "and the orphan who had none to help him," because he had lost his father.
Commentary on Job
Let the blessing of the perishing one come upon me; yea, the mouth of the widow has blessed me.
εὐλογία ἀπολλυμένου ἐπ᾿ ἐμὲ ἔλθοι, στόμα δὲ χήρας με εὐλόγησε.
Благослове́нїе погиба́ющагѡ на мѧ̀ да прїи́детъ, ᲂу҆ста́ же вдѡви́ча благослови́ша мѧ̀.
“The blessing of the one about to die will come upon me,” that is, the blessings of the poor, who, being without a coat, was about to die, will come upon me, as I provided him with a garment. In a different sense, you may suggest that the person about to die is he who is dead to the world and its wealth; when the world is dead together with the things that are in it, the one who said, “Whoever lost his soul for me will find it” will come to him. The blessing of this poor, Job says, will come upon me.
Commentary on Job 29:13
Third as to men who live in dangers, and so he says, "The blessing of the man perishing came upon me," that is, the man who had been helped by me in dangers, blessed me. Fourth as to widows, and so he says, "and I have consoled the heart of the widow," because she had lost the consolation of a husband.
Commentary on Job
Also I put on righteousness, and clothed myself with judgment like a mantle.
δικαιοσύνην δὲ ἐνδεδύκειν, ἠμφιασάμην δὲ κρίμα ἴσα διπλοΐδι.
Въ пра́вдꙋ же ѡ҆блача́хсѧ, ѡ҆дѣва́хсѧ же въ сꙋ́дъ ꙗ҆́кѡ въ ри́зꙋ.
“I put on righteousness,” he says. There are people who occupy higher positions than others but who often commit injustice. But this is not the case with Job, because he constantly lived in the greatest righteousness. So, when with regard to God you hear that “he is clothed with righteousness,” do not believe that real garments clothe incorporeal beings. Job did not wear that kind of garment either. “And I clothed myself with judgment like a double mantle.” That was my elegance. To be sure, others are unhappy with that activity; they find it unpleasant and heavy. But I did not, he says. As one is proud of a double mantle, so I was constantly glorified … in that activity. But who appointed him to be a judge? He became one by himself, thanks to his virtue, like Moses.
Commentary on Job 29:13-18
With righteousness was I clothed, and arrayed myself as with raiment. And my judgment a diadem.
[HISTORICAL / MORAL INTERPRETATION]
Surely, when we are clothed with a garment, we are surrounded on every side, and so he is 'clothed with righteousness as with a garment,' who defends himself on every side with good practice, and leaves no part of his conduct naked to sin; for he that is just in some deeds and unjust in others, it is as if he covered over this side, and exposed that one naked; nor are those henceforth good deeds, which are defiled by other evil deeds springing up. For hence it is said by Solomon, He that offendeth in one thing, shall lose many that are good. Hence James saith, But whosoever shall keep the whole law, and yet offend in one point, he shall be guilty of all. Which same sentence of his he himself diligently unfolded, when he added, For He that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
And so with the eyes of the heart stretched out round about, watching must be enforced by us on every side. Hence it is rightly said by Solomon also, Keep thy heart with all watching, for out of it are the issues of life. For going to say watching, he put first all, without question that each one might scan himself diligently on this side and on that side, and as long as he is in this life know that he is set in pitched battle against spiritual enemies, lest the reward which he is making up by one set of actions, he should lose by another set, lest on this side he bar the door against the enemy, but on another side open an entrance. For if against plotting enemies a city be encompassed by a great rampart, be girt with strong walls, on every side defended by a sleepless watch, yet a single opening only be left therein undefended through neglect, from this quarter surely the enemy enters in, who seemed to be every way shut out. For that Pharisee who went up into the Temple to pray, with what fortifying he had begirt the city of his soul, let us hear. I fast twice in the week, he says, I give tithes of all that I possess. He that set out with I thank Thee, did, surely, employ extraordinary defences. But let us see where he left an opening undefended for a plotting enemy; Because I am not as this publican. See how he opened the city of his heart to plotting enemies through self-exalting, which city he fruitlessly shut close by fasting and almsgiving. Vainly is all the rest defended, when one spot by which an entrance lies open to the enemy is not defended. He rightly gave thanks, but wrongly exalted himself above the publican. The city of his heart by being lifted up he betrayed, which by living abstemiously, and by giving alms, he guarded. The greedy appetite was subdued by abstinence, the gluttony of the belly was destroyed, a grasping inclination was got the better of, by bountifulness covetousness was kept down. With what great pains do we suppose this to have been done? But, alas! what a series of painful efforts being struck by one bad point fell to the ground! What great excellencies were killed by the sword of one sin! Whence it is needful with great diligence both always to be doing good things, and to keep ourselves heedfully in the thought of the heart from the very good things themselves, lest, if they uplift the mind, they be not good, which are enlisted not to the Creator, but to pride.
With reference to which particular we are not acting irregularly, if from the books, though not Canonical, yet brought out for the edifying of the Church, we bring forward testimony. Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed. Whom, then, does this one represent, whom his own victory bore down, but those persons who overcome bad habits, but by being lifted up are brought down under the very things they bring under? For it is as if he died under the enemy he lays low, who is lifted up by the sin that he subdues. Accordingly it deserves above every thing to be considered, that good points cannot avail, if bad ones that creep in unawares are not guarded against. All that is done perishes, if it be not heedfully preserved in humility. Hence too it is well said of the first parent himself; And the Lord put the man into the Paradise of pleasure, to work and to keep it. For he 'worketh,' who does in act the good that is enjoined. But what he has wrought he keepeth not, whom that creepeth upon which is forbidden. Therefore let blessed Job, because he had covered himself on every side with good practice, say, With righteousness I was clothed, and arrayed myself as with a garment. Where it is forthwith added, And my judgment a diadem.
The judgments of the righteous are rightly compared to a 'diadem,' because by the gloriousness of great practice, they lead to a crown of rewarding. Which same judgments they carry on with themselves day by day in the interior, what they owe to God, what to their neighbour, they look to with quick discernment, and they kindle themselves with ardour to the doing of what is good, and rebuke themselves with severity for the evil things committed. Hence it is well said by Solomon as well; The thoughts of the righteous are judgments. Since within they are brought back to their own hearts from all the tumult of the world, and then they mount the tribunal of the mind, and set before the eyes themselves, and their neighbour, and bring forward in the midst the rule of the Testament, wherein it is said, Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them. They transfer into themselves the person of their neighbour, and heedfully mark what to themselves, had they been so circumstanced, they would justly have wished done or left undone, and so with strict justice and judgment, they try the cause of themselves and their neighbour by the tables of the Divine Law, in the court of the heart. Therefore it is well said, The thoughts of the righteous are judgments, because the very interior motion of their heart is itself as it were a kind of scales of judicial power. Which things being done, because they do not look for recompensing below, their judgments are rightly compared to 'a diadem.' For a diadem is set upon the upper part of the body; and so the judgment of the righteous is styled a 'diadem,' because they do not thereby covet to find their reward by it in things below and of this earth, but up above.
Morals on the Book of Job, Book XIX
But he did not have mercy in judgment in such wise as to forsake justice, and so he adds, "I have been clothed in justice," i.e. justice was apparent everywhere in my trials: For a piece of clothing surrounds a man on all sides. To show that he was not coerced to do justice, but did so freely, he then says, "and I have clothed myself," by my own will, putting on justice "like a garment" protecting and adorning me all over. Just as in combat a crown is given to the victors, so also the judge when he gives victory to justice in his judgment merits a crown, and so he continues, "and my judgment was like a diadem for me," as if to say: I am invested with my judgment like a diadem.
Commentary on Job
I was the eye of the blind, and the foot of the lame.
ὀφθαλμὸς ἤμην τυφλῶν, ποὺς δὲ χωλῶν.
Ѻ҆́ко бѣ́хъ слѣпы̑мъ, нога́ же хромы́мъ:
See how these miracles are worthy of the apostles. Job was not able to give sight back to them, because that charisma did not yet exist, but he provided them with light, even though they remained blind, whereas now we even make blind those who are able to see. He did not say, I employed my servants to do that, but I, he says, corrected the errors of nature, not only the errors that derived from the action of people but also those coming from nature itself.
Commentary on Job 29:13-18
15–16I was an eye to the blind, and a foot was I to the lame. I was a father to the poor, and the cause which I knew not I searched out.
[HISTORICAL INTERPRETATION]
Herein the mind of the reader might perchance put the question, wherefore it is that blessed Job reckons up his own virtue with so much particularity. For it is a mark of holy men to conceal the good things they may have done, lest it chance that they bring upon themselves the downfall of exaltation. Whence Truth saith by Itself, Take heed that ye do not your righteousness before men, to be seen of them. It is hence, too, that in giving light to the two blind men sitting by the way-side, He charged them, saying, See that no man know it. Of which persons it is thereupon said, that they 'departed and spread abroad the fame of Him throughout all that region.' Now it is a question for us to consider, what this means, that the Almighty Himself, unto Whom to have the will is the same thing as to have the power, both wished that His extraordinary powers should be kept secret, and notwithstanding by those that were illumined with sight as it were against His will He is made manifest. Which is nothing else than that to His servants following after Him He gave an example, that of themselves indeed they should desire to have their extraordinary endowments kept hidden from sight, and yet, that others might profit by their example, they should be brought to view against their will, and indeed by concealing their own achievements keep themselves safe, but whilst they are brought to view against their will, convey good examples on to their neighbours. So then let them be hidden in set purpose, and made public by necessity, and let the hiding of them be the safe keeping of self, and the making them public usefulness to others. Again, because it is written, Neither do men light a candle, and put it under a bushel, but in a candlestick, and it giveth light to all that are in the house, Let your light so shine before men, that they may see your good works, and glorify your Father, Which is in heaven. There are times when holy persons are compelled to do good things even in the presence of their fellow-creatures, or else to tell these very deeds of theirs to their fellow-creatures, but only to this end relating every thing, viz. that by those works not they themselves, but their Father, Which is in heaven, may be glorified. For whilst they preach things holy, the very preaching itself perhaps goes for nought, of those whose life is not known. So they are forced to tell their own life, that they may be able to change the life of their hearers. And they relate their deeds that they may be held in veneration, and they seek to be venerated, that they may be listened to with awe. Since it is written; And when the living creatures were lifted up from the earth, the wheels were lifted up over against them. Because it is so that when the minds of the hearers take in the life of those that preach, surely they necessarily admire the force of the preaching as well.
Hence it is therefore that good preachers at once eschew honour on account of being set up, and yet wish to be honoured on account of being imitated. In the same way surely Paul the Apostle, when speaking to the disciples, at once flees honour, and yet shews how greatly he deserved to be honoured. For when he said to the Thessalonians; For neither at any time used we flattering words, as ye know; nor a cloak of covetousness, God is witness: he adds going on; Nor of men sought we glory, neither of you, nor of others, when we might have been burthensome to you as the Apostles of Christ; But we were gentle among you. Again to the Corinthians, avoiding honour he saith; For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus Christ's sake. Which same however he seeing to be led aside from the track of the true faith by the persuasions of false apostles, with the greatest pains shews to them how much he was worthy to be held in reverence, saying, Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool,) I am more. To which particulars he likewise adds how that to him the secrets of the third heaven also were set open, how that being caught up he even penetrated the mysteries of Paradise. See, how eschewing honour he proclaims himself the servant of the disciples. See how for the use of his hearers seeking honour, he advances the claims of his life above the false apostles. Since the great teacher acted with this view, that whilst he himself is seen and known for what he was, both the life and the tongue of those that preached amiss might by comparison with him be made worthless. Therefore in a wonderful way he both exhibits the grace of humility, and seeks accessions of usefulness, so as both to proclaim himself a servant of the disciples, and prove himself better than the adversaries. He displays to the disciples what he had been vouchsafed of humility, he displays to the opponents what he had been vouchsafed of loftiness. He makes appear in opposition to adversaries what he had by gift, he makes appear to disciples what he remains in himself in thought, he makes known to opponents what he is presented without in practice. So holy men, when they are constrained to relate the good things that they do, do not lend themselves to exaltation but usefulness. Whence to his friends, unjustly upbraiding him, and so not knowing the good things in him, blessed Job telling reveals them, that surely they might learn, not whilst upbraiding him to lift themselves up against his life, but holding their peace to copy the same. Though, as we have already often said above, the despair urged on him by those upbraiding him, forced him to recall his own deeds to remembrance. For amidst so many pains of wounding and words of despair, when he tells the things which he did, his mind as it were sunk down by words and wounds he sets anew to hope. So let him say the good things that he has done, that he may not be forced in the midst of so many evil things that he hears to despair of himself. I was eyes to the blind, feet was I to the lame.
When we are estimating the examples of holy practice, we ought first to mark what a right order is observed in relating them, so that first works of righteousness, next works of mercy should be described. For that man does well what is pitiful, who is taught first to observe what is just, so that the stream of mercy bestowed on our neighbours be brought from the fountain-head of righteousness. For there are many that in a manner render works of mercy to their neighbours, but do not abandon the deeds of unrighteousness, which same if they are anxious truly to shew mercy to their neighbours, ought first by living justly to have shewn pity to themselves. Whence it is written; Have mercy upon thine own soul by pleasing God. He then that would pity his neighbour must needs derive the original of pitying from himself. For it is written; Thou shalt love thy neighbour as thyself. How, then, is he pitiful to another by shewing mercy, who by still living unjustly becomes pitiless to himself? Whence it is also said by one that was wise; He that is evil to himself, to whom will he be good? Since for shewing forth mercy, that it may be rendered to the needy outwardly in perfection, two things necessary agree together, i.e. the man that is to give, and the thing to be given. But the man is by far and without comparison better than the thing. And so he who gives up his outward substance to his neighbour in want, but does not keep his own life from doing evil, gives his estate to God, but himself to sin. The thing which is the lesser he offered to the Creator, and that which is the greater he reserved to wickedness. And so it is well said first by blessed Job, With justice I was clothed and arrayed myself as with a garment, and with my judgment as with a diadem: and is next added; I was eyes to the blind, and feet was I to the lame. Because there is then in God's sight the offering of true righteousness, when from the root of righteousness the branches of pitifulness proceed. But because in the very work of mercy itself the spirit is wont to be thought more of with the interior Judge than the thing done, observe that he declares that to 'the blind he had been eyes, to the lame feet.' For by saying these things assuredly he points out that both to the one he had held out a hand by himself, and that the other he bore up by carrying. From which it is gathered how greatly the bowels of his mercy were poured out upon the weak and needy. Whence it is added; I was a father to the poor.
[ALLEGORICAL INTERPRETATION]
Which same words if we refer to the utterance of Holy Church by a typical mode of interpretation, the same is 'eyes to the blind,' because she gives light by the Word, and the same 'feet to the lame,' because she stays them up by support. For by preaching she enlightens the blind, while the lame by helping she supports. For 'the blind' is he that as yet seeth not whither he is going, but 'the lame' is he who has not the power to go there where he sees. For frequently sin is committed either by ignorance or weakness, so that either the man knows not what he ought to desire, or cannot do every thing that he has the desire to do. Contrarily it is rightly said by the Psalmist, The Lord is my light and my salvation. For because the Lord bestows both knowledge and force, at once in opposition to ignorance He is called 'Light,' and in opposition to weakness 'Saving Health.' It is hence that it is said of the wicked, Let their way be dark and slippery; that is to say, that through the darkness they may not see where they should go, who even if they did see what was right, yet by reason of the slippery quality they should not be able to stand fast therein. And so the one sort through the slipperiness halt in the midst of good things, and the other sort through the darkness, are ignorant what good things to follow. Thus then Holy Church, being seized by tribulations at the end, calls to mind the old times when she was accustomed both to enlighten by teaching and to stablish by helping, and speak with the lips of her foregoing member, saying, I was an eye to the blind, and a foot was I to the lame.
And whereas she has gathered together two Peoples in herself, viz. the Jewish and the Gentile, by the 'blind,' the Gentile People may also be rightly denoted, and by 'the lame' the Jewish. Since the Gentile People had as it were no eyes, because the Law not being received it saw not where it ought to have gone. But on the other hand the Jewish People having eyes was lame, because the Law indeed in knowing it held, but did not stretch forth the step of right practice therein. For if the Gentile People had not been blind, the Prophet would not say, The people that walked in darkness have seen a great light. Again, if the Israelitish People had not gone lame to good practice, the Psalmist would never have said in the voice of the Lord, The strange children have lied to me: the strange children have waxed old, they have gone lame out of their paths. Which doubtless is for this reason termed a lame People, in that it had not a sound step in practice, since it would not use both feet, while it admitted one Testament, and spurned the other. Which People when Holy Church receives coming to her, because to the same, already holding the Old Testament, she introduces the New Testament as well, for the directing the steps thereof, she as it were joins on another foot. Which faithful People of Holy Church still further adds aright, I was a father to the poor, because surely the humble, who are called 'poor in spirit,' are begotten by her preaching.
Morals on the Book of Job, Book XIX
To show how he could preserve mercy together with justice he says, "I was an eye for the blind," for I instructed simple men how to proceed in their business and not suffer detriment due to ignorance. Because not only did he give counsel to the ignorant, but also help to the powerless, he says, "and a foot to the lame," for I gave aid to the man who could not prosper in his business that he might prosper.
Commentary on Job
I was the father of the helpless; and I searched out the cause which I knew not.
ἐγὼ ἤμην πατὴρ ἀδυνάτων, δίκην δὲ ἣν οὐκ ᾔδειν ἐξιχνίασα·
а҆́зъ бы́хъ ѻ҆те́цъ немѡщны́мъ, ра́спрю же, є҆ѧ́же не вѣ́дѧхъ, и҆зслѣ́дихъ:
I was a father of the poor, and the cause, which I knew not, I searched out.
[HISTORICAL INTERPRETATION]
For very often men give much to the poor, not because they love those poor, but because if they do not give, they dread the indignation of the Judge Above; which persons, if they were not afraid of God, would have had no mind to give the things they possess. And indeed in good deeds it is the first step of beginners, that he who does not yet know how to love his neighbour as himself, nevertheless should yet henceforth begin to dread the judgments from Above. Thus because it is one thing to do a good deed by command and another to do it from affection as well, that the holy man may teach us the inward spirit of his practice, let him say, I was a father to the poor. For not a patron, or a neighbour, or an helper to the poor, but 'a father' he testifies that he had been; in this way, because by the great attentiveness of his charity he converted the purpose of mercy into the affection of nature, that he should look on those as children by love, whom he was the head of as a father by protecting. Therefore because the force of his mercy had copied nature, he records himself to have been a father to the poor. Where he likewise adds; And the cause that I knew not, I most carefully searched out.
In which words we have to consider all the particulars how distinctly they are related, and that no profit is passed over by him. Since he is just in his actions, pitiful in his neighbours' infirmities, active in the concerns of the poor. For he that takes thought of the blessings of the eternal recompensing, must needs extend himself to every occasion of the repayment to follow after. For hence it is said by Solomon; He that feareth God, neglecteth nothing. Hence also Paul saith; prepared unto every good work. But herein we ought to bear in mind that occasionally in our actions lesser good things are to be let pass for the usefulness of greater ones. Thus who could be ignorant that it has the merit of a good work to bury the dead: and yet Lo one, who had prayed to be let go in order to the burying of his father, it was said; Let the dead bury their dead; but go thou and preach the kingdom of God. Thus the dutifulness of this service was to be made to give place to the office of preaching, because by the first he would be burying persons dead in the flesh in the earth, by the other he would be raising up persons dead in the soul to life. By the Prophet likewise it is said to the chiefs of the Synagogue; Seek judgment, relieve the oppressed. And yet Paul the Apostle says; Set them to judge, who are least esteemed in the Church. For he was kindling his hearers' hearts to the excellency of wisdom, to different kinds of tongues, to the investigating the mysteries of prophecy also, saying, Desire spiritual gifts, but rather that ye may prophesy. But because they would not be capable of 'spiritual gifts,' if earthly matters had weighed them to the ground, he premised long before, saying, Set them to judge who are least esteemed in the Church. As though he said in plain words; 'they that are of least worth in the Church, and not enriched with any power of extraordinary gifts, let these only judge concerning earthly matters, that by whom extraordinary good cannot be supplied, the lesser good may be.' Whom he at once styles 'contemptible,' and yet calls 'wise,' when he says; Is it so that there is not a wise man among you? no one that shall be able to judge between his brethren? From which point what else is concluded but that they are to try earthly causes, who have received wisdom in things external? But they that have been enriched with spiritual gifts surely ought never to be entangled with earthly concerns, that while they are not compelled to manage the good things beneath, they may by being exercised be enabled to serve the interests of the good things Above.
But above every thing it needs to be looked to, that they who shine forth with spiritual gifts should never entirely abandon the affairs of their neighbours of weak condition, but that they should entrust the same to be managed by others, whom it is meet for. Whence also Moses appointed to the people seventy persons in the stead of himself, that in proportion as he buried himself out of the way of external causes he might with the greater fervour go into the things of the interior. And so it comes to pass, that those that are the highest advance more to Spiritual gifts, when things that are lowest do not trample on their minds, and again the persons that are the last in the Church do not live without good practice, while in matters external they find right things which they may do. For Holy Church is so compacted by a unity of the faithful, as our body is made one by the jointing of the limbs. Thus there are some members in the body which are subservient to beholding the light, others which are never parted from the contact of earth. Since the eye is set intent on the light, and that it may not be made blind, it is kept safe from the dust. But the foot then rightly discharges its office, when it does not shrink from taking on it the dust of the earth. Which same members of the body, however, are, by imparting their functions to one another, reciprocally united in one, so that the foot should run for the eyes, and the eye look out for the feet.
Thus, then, thus ought the members of Holy Church to be at once distinct in office and united in charity, that the highest persons may look out the way of those, who go at liberty in the concerns of earth, so that the foot may as it were walk by the light of the eyes, and again that whatever they execute, being busied with the affairs of earth, this they may apply to the use of the greater sort, so that the foot, whose way is looked out, may step not for itself only but for the eyes as well. And so whilst they suit one another by turns, by reciprocal ministering, in a wonderful way it is brought about, that whereas all the Elect, by bestowing labour on one another, do what they are able, those works too become their own, which they cannot do themselves.
But herein we ought to bear in mind, that when those are wanting, who might fitly minister to the exterior occasions of their neighbours, those too who are full of spiritual gifts ought to lower themselves to their inferiority, and, as far as they may with propriety be able, lend themselves with the condescension of charity to the earthly necessities of those persons. Nor should it weary the mind, if its perception, being ever intent on the contemplation of the spiritual, is sometimes as it were bent down, diminished in managing the least concerns, when that Word, by Which all things created are held together, in order that He might benefit mankind, having taken to Him the nature of man, was willing to be 'made a little less than the Angels.' What wonder, then, if man for man's sake draws himself in, when the Creator of men and Angels for man's sake took upon Him the form of man? Not however that the perception is diminished when it is thus drawn in; because it penetrates the things above with more exact penetration, in proportion as with more abundant humility for the love of the Creator it does not even despise the things beneath. What is there that is unworthy of us or difficult, if we carry the mind above and below, when of the body we wash the face with the same hand, with which we shoe the foot? Therefore let blessed Job, because when he was doing great things he did not think the least things beneath him, let him say, And the cause that I knew not I very carefully searched out.
[HISTORICAL / MORAL INTERPRETATION]
Wherein I see it is to be noted, that for delivering sentence we should not ever be precipitate, that things not examined into we should not rashly judge, that any thing heard of a bad nature should not affect us, that what is reported every where about we should not credit without proving. Which same, without doubt, we shall be afraid of committing, if we consider the doings of our Creator with some degree of minuteness. For that very Creator, that He might withhold us from a precipitate delivery of sentence, whereas 'all things are naked and open to His eyes,' yet refused to judge the evil deeds of Sodom when heard, in that He saith; Because the cry of Sodom and Gomorrah is very great, and because their cry is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know. Thus God, Who is Almighty and knowing all things, wherefore does He before the proving seem to doubt, but in order to set forth to us an example of gravity, that the evil of our fellow-creatures we should never venture to believe before we prove it? Observe how by His Angels He comes down for the ascertaining of the evil, and immediately smites the culprits; and He That is patient, He Who is gentle, He, of Whom it is written; But Thou, Lord, judgest with tranquillity. He, of Whom it is written again; The Lord is a patient Rewarder, finding them involved in such enormous guilt, as it were overlooked patience, and would not await the day of Final Judgment for vengeance, but with the fire of judgment prevented them before the Day of Judgment. See, the evil He in seeming believed with difficulty when He heard it, but visited without backwardness when acquainting Himself He found it true; surely that He might give us an example that worse crimes are both to be believed with difficulty, when they are heard, and to be punished more quickly when they are truly ascertained. For this heedfulness accordingly blessed Job entertaining anxious interest, saith, The cause that I knew not, I very carefully searched out. Which same words we may likewise apply not inappropriately in the voice of the Church to a typical way of interpretation. For that same Church by her elect members does when she judges the evil deeds of carnal men 'search out that, which she knows not,' in that the evil things which she knows not in doing them, she searches out in correcting them in judgment. And so Holy Church, when she shall be cramped for a time by the villainy of the unjust, remembers, saying, The cause that I knew not, I very carefully searched out. As though she said in plain speech; 'The evil that in mine Elect I knew not in doing, in wicked Men I did, by judging, chasten with severity.'
Morals on the Book of Job, Book XIX
He also cared for those who were defenseless, and so he says, "I was a father to the poor," for I protected and supported them. Sometimes there are those who wound the poor, the powerless, and the simple calumniously by fraud. He shows a diligent interest against the calumnious process of evil men, and so he says, "And the case of which I was ignorant, I diligently investigated," so that there would lie no fraud hidden there.
Commentary on Job
And I broke the jaw-teeth of the unrighteous; I plucked the spoil out of the midst of their teeth.
συνέτριψα δὲ μύλας ἀδίκων, ἐκ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξήρπασα.
сотро́хъ же членѡ́вныѧ непра́ведныхъ, ѿ среды́ же зꙋбѡ́въ и҆́хъ грабле́нїе и҆з̾ѧ́хъ.
And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
[ALLEGORICAL INTERPRETATION]
Oh what a spoil did he take from the mouth of the devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Damascus, having received letters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, by being made acquainted with the faith, himself gathered to Christ. As many times did the Church 'pluck the spoil out of the mouth of the wicked,' as often as by preaching she snatched off a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose 'jaws we break,' as often as by arguing against his deceits, we bring to light his secret contrivances. And so we 'pluck the spoil out of his teeth,' because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by 'the jaws' are exhibited his hidden plots, while by the teeth the now open commission of sin. Of which same jaws and teeth it is said by the Psalmist; But God shall break their teeth in their mouth; the Lord shall break the jaw bones of the lions. But the holy man declares Himself to 'break the jaws' first that he might afterwards be able to 'carry away the spoil from the teeth' of that one; because we then truly snatch the prey from his teeth, when we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; whom resist, stedfast in the faith. Against this 'lion' Holy Church, because she sees his plottings, guards the folds of the faith. Whose 'jaws she breaks' as often as she destroys the arguments of heretics, and as many times 'seizes the spoil out of his teeth,' as she by preaching converts a man from error. And because there shall then be many of the just, who reckoned that they would depart out of this world in the time of the Church's peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him, saying;
Morals on the Book of Job, Book XIX
Some oppress the poor by violence, and devour them so to speak by robbing from them. Job destroyed the violence of men like this with his power, and so he continues, "I broke the jaws of the impious," because I destroyed the greed of violence so they could not rob again, "and I tore his prey from his teeth," because he compelled them to restore what they had already taken in theft.
Commentary on Job
And I said, My age shall continue as the stem of a palm-tree; I shall live a long while.
εἶπα δέ· ἡ ἡλικία μου γηράσει ὥσπερ στέλεχος φοίνικος, πολὺν χρόνον βιώσω·
Рѣ́хъ же: во́зрастъ мо́й состарѣ́етсѧ ꙗ҆́коже стебло̀ фі́нїково, мнѡ́га лѣ̑та поживꙋ̀.
Then I said, I shall die in my nest, and I shall multiply my days as a palm.
What else is set forth in this place by the title of a 'nest,' but the tranquil rest of the faith whereby every infirm soul is nourished? For that multitude of the good, which shall be overtaken by the times of persecution, thought to accomplish the days of its nourishings, as in a nest, so in a place of repose. For except that Holy Church now nourished up the weak children severally in the nest of peace, the Psalmist would not say, Yea, the sparrow hath found her an house, and the turtle a nest where she may lay her young. Since henceforth 'the sparrow hath found her an house,' because our Redeemer has entered into the Eternal dwelling-place of heaven. And 'the turtle hath found a nest,' because Holy Church, influenced by love of the Creator, makes use of frequent sighings, and as it were builds up a 'nest' for herself, i.e. the most peaceful rest of the Faith, wherein her growing children, like callow young, till they fly up to the regions above, she fosters, cherished warm in the bosom of charity. And so because there shall then be those, who thought in the time of peace to take their passage to the regions on high, i.e. to soar away from the nest, their voice is anticipated by the voice of blessed Job, when he says, Then I said, I shall die in my nest. But because this same quietness of peace they promised themselves in a length of many days, he rightly subjoins, saying, And I shall multiply my days as a palm. For the palm advances slowly, but holds on long in greenness. But with many difficulties Holy Church comes to the firm standing of the Faith, and for the gathering together of very many she desires to be set the longer in the glory of that Faith. And so as 'a palm' she thought 'to multiply her days,' who on the crisis of sudden temptation emerging upon her, grieves for the boon of peace at once slowly gotten by the faithful, and quickly intercepted by the unbelievers.
Nor is it unfairly that the life of the righteous is likened to a 'palm,' in this respect, that the palm below is rough to be touched, and in a manner enveloped in dry barks, but above it is fair with fruit even to be looked at; below it is compressed by the enfoldings of its barks, above it is spread out in amplitude of beautiful greenness. For so is the life of the Elect, despised below, beautified above. Down beneath the one is as it were enfolded in many barks, in that it is straitened by innumerable afflictions. But on high the other is as it were spread out with the foliage of beautiful greenness in the amplitude of the rewarding. The palm too has another thing as well, by which it differs from all kinds of trees. For every tree holds, in its timber, large sized towards the ground, but in growing it is narrowed above, and in proportion as it is by degrees higher, it is rendered so much the minuter on high; but the palm sets out of less circumference from the bottom, and arises with wider timber towards the boughs and fruit; and that which goes on slender from the bottom grows up more huge to the top. Accordingly to what but earthly minds are other trees found to be like, expanded below, narrowed above? because surely all the lovers of this world are strong in the things of earth, but feeble in the things of heaven. Thus for temporal glory they long to spend themselves even to death itself; and for the everlasting hope they do not though but a little hold on in exertion. For the sake of earthly gains they submit to any injuries, and for the sake of the heavenly reward they refuse to bear the insults even of the most trifling word. They are strong enough to stand before an earthly judge even a whole day through, but in praying in the presence of God they are tired even with the space of a single hour. Oftentimes they bear nakedness, abjectness, hunger, for the sake of acquiring riches and honours, and they torment themselves with the stinting of those things, which they are in such haste to obtain; but from seeking with hearty endeavour the things that are above, they excuse themselves the more, in proportion as they imagine them to be more slowly paid back. So these as it were after the manner of the rest of the trees are wide spread below, narrow above, because they hold strong towards the parts below, but go off towards the parts above. But on the other hand by the character of palm trees the progressive life of the righteous is represented, who are never strong in earthly pursuits, and weak in heavenly ones, but exhibit themselves devoted to God with a farther and wider extension than they remember to have been to the world. For whereas it is said to certain persons by our Preacher, I speak after the manner of men, because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness; without doubt there is a condescending to their infirmity, as though it were said to them in plainer terms; 'If ye cannot any way do more, at all events be ye such in the fruit of good works as ye were for long in the practising of bad habits, so that the holy freedom of charity may not possess you weaker persons, whom the habit of earthly pleasure possessed strong ones in the flesh.'
But there are some who, while they aim at heavenly things, and forsake the pernicious doings of this world, by the littlemindedness of inconstancy fall away day by day from their setting out. To what but to the rest of the trees should I call these like, who never rise such persons above as they spring up below? For these when they are brought to conversion do not hold on such as they began; and as it were after the way of trees, they are of large size in the beginning, but they grow slight, because little by little through the accessions of the divisions of time they suffer the diminutions of the attainments of virtue. For imperceptibly heavenly desires fade away in them, and they who had proposed to themselves things vigorous and strong, achieve only weak and feeble ones, and whilst they progress by increase of age, grow as it were easy to be bent. But the palm, as has been said, is of vaster extent in the summit than it began with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on setting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say, it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said, But they that trust in the Lord shall change their strength; they shall take to them wings as eagles; they shall run, and not be weary; they shall walk, and not faint. For they 'change their strength,' because they are earnest to be strong in spiritual practice, who were for long strong in the flesh. And they 'take to them the wings as of an eagle,' because by exercising contemplation they fly; 'they walk, and do not faint,' because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point.
Morals on the Book of Job, Book XIX
18–19The words “I shall be perfected like the reeds,” that is, I will end my days [by becoming full] of riches, by germinating and growing like the palm tree and the reeds and the [vegetables] planted along the edge of water. Henana says, “As the reeds spring up and reach a great height in a short time, so I shall be completed and perfected.”
Commentary on Job 29:18
Because of all these good works, he was confident that his prosperity would endure. He describes the continuity of his prosperity first in his own person, and so he says, "And I said, 'I will die in my little nest,'" because I hoped from my past merits that I would quietly die in my house, not exiled from my house, nor even in a troubled house. Nor yet did he believe that he should worry about a timely death, and so he says, "like a palm tree," which lives a very long time, "I will multiply my days," in the great length of my life.
Commentary on Job
[My] root was spread out by the water, and the dew would lodge on my crop.
ἡ ῥίζα διήνοικται ἐπὶ ὕδατος, καὶ δρόσος αὐλισθήσεται ἐν τῷ θερισμῷ μου·
Ко́рень разве́рзесѧ при водѣ̀, и҆ роса̀ пребꙋ́детъ на жа́твѣ мое́й.
My root is opened beside the waters. And the dew shall stay on my harvest.
For 'by the waters the root is opened,' when, for receiving the streams of truth, secretly the thought of the mind is spread out. For as we have already said in a former book, in Holy Writ by the term of 'the root' the hidden thought is used to be denoted. Therefore 'our root we open by the waters,' when to the Interior watering we stretch the thought of the secret heart. Which same words if we carry on to the voice of Holy Church, her 'root' must be taken for the very Incarnation of our Redeemer itself. Which 'root is opened by the waters,' in that God Invisible by the assumption of His Manhood was laid open to the regardings of our sight. Since the Creator, Who was not able to be seen in the Godhead, took to Him from us that whereby He might by us be seen. So 'the root is opened by the waters,' because the Author of the human race by means of His human nature is manifested to human beings. Whence also it is rightly said by the Psalmist, And he shall be like a tree that is planted beside the runnings of waters. For 'the runnings of waters' are the daily passings by of peoples dying off. And Truth saith concerning Itself, If they do these things in the green tree, what shall be done in the dry? And so there 'is a tree beside the runnings of waters,' because, whilst putting forth fruit and the covering of His shade for us, the Creator appeared in the flesh, that by a rising again He might stay the human race, which by a falling off was day by day going on into death.
And the dew shall stay on my harvest.
Understand, I said. For the harvest of Holy Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not by our own power, but by heavenly grace vouchsafing it, he saith well, And the dew shall stay on my harvest. For the dew falls from above, but the harvest is gathered in from below. And so 'the dew stays on the harvest,' because grace coming from above causes it, that we should be meet persons to be gathered in from the world below. For by that same grace watering us from above, we bear the fruit of good practice. Whence also it is rightly said by Paul, But by the grace of God I am what I am; and His grace, which was bestowed upon me, was not in vain. For if it be enquired what is the dew coming from above, he tells us, By the grace of God I am what I am. If we look at the crop growing up beneath the dew, he says, And His grace was not in vain in me, but I laboured more abundantly than they all.
Morals on the Book of Job, Book XIX
Second he describes the continuity of his prosperity as to riches, and he describes their increase saying, "My root is open out near the water." For trees which have roots near the waters often produce an abundance of fruit. So by this expression he refers to the increase of temporal fruits. The fruits of a man happen sometimes to increase, but because of some impediments preventing him, he is unable to harvest them, and to exclude this he says, "and dew will remain in my harvest." For in hot countries the harvesters cannot work in a field to harvest, because of the stifling character of the summer, but a cloud of dew gives them coolness so that they are not impeded from the harvest as Isaiah said, "Like a cloud of dew on the days of the harvest." (Isaiah 18:4)
Commentary on Job
My glory was fresh in me, and my bow prospered in his hand.
ἡ δόξα μου κενὴ μετ᾿ ἐμοῦ, καὶ τὸ τόξον μου ἐν χειρὶ αὐτοῦ πορεύεται.
Сла́ва моѧ̀ но́ва со мно́ю, и҆ лꙋ́къ мо́й въ рꙋцѣ̀ мое́й по́йдетъ.
My glory shall always be fresh in me, and my bow shall be renewed in mine hand.
Understand, I said; since all is joined on to the sentence above, that is introduced next in a continuous thread of discourse, when he says, Then I said, I shall die in my nest, and I shall multiply my days as the palm; and afterwards it is subjoined, My root is opened by the waters, and the dew shall stay on my harvest; my glory shall ever be fresh in me, and my bow shall be renewed in mine hand. To all that know what is true it is clear, that to the old life qualities of evil are proper, to the new qualities of virtue. Thus it is hence that Paul saith, Putting off the old man with his deeds, and putting on the new man. Hence he says again, Our old man was crucified with him. Hence the Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, I have waxed old amongst all mine enemies. For unto fervour of mind, whether amidst spiritual enemies, or in the midst of our several carnal neighbours, in some degree by the mere habituation of living 'we wax old,' and the form of newness taken upon us we soil. Against which same oldness, however, if our earnest pains after heedfulness be daily on the watch, by praying, by reading, and living well we are renewed afresh; because our life, while it is washed with tears, exercised in good works, drawn out by holy meditations, is without ceasing restored to its newness. Blessed Job then so tells his own case that he represents ours, because Holy Church, when she sees her faithful ones return to the transgressions of the old life, is forced to lament for those whom she sees lose the newness of the interior. Since the great Preacher says to his disciples, For what is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord? And so Holy Church bewails her glory departed, when she sees her faithful ones return to the old life. Thus she says, I said, My glory shall always be made fresh; because those whom she believed were enlisted within her to the new life, she sees to be lending themselves to old desires.
Now by the name of a 'bow' in Holy Scripture, sometimes the plots of evil men, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are denoted. Since by a bow plots are denoted, as where it is said by the Psalmist, And have bent their bow, a bitter thing. Moreover by 'a bow' the Day of the Last Judgment is denoted, as where it is said again by the same Psalmist, Thou hast shewed Thy people hard things, Thou hast made us to drink the wine of remorse, Thou hast given a token to them that fear Thee, that they may fly from before the bow. For in a bow in proportion as the string is drawn out far, the arrow flies off the keener from it. Thus, yes, thus the Day of Judgment, in proportion as it is delayed for long that it should come, when it does come, the keener the sentence goes forth therefrom. But for this reason we are now stricken with sundry losses, in order that being amended thereby, we may then be found more prepared. Whence it is there premised, Thou hast shewed Thy people hard things, i.e. the scourges of the present state, which are forerunners of the Day of Judgment, to follow far worse. Thou hast made us to drink the wine of remorse, so that earthly joys should be converted into tears. Thou hast given a token to them that fear Thee, that they may fly from before the bow. As though he said in plain terms; 'This is the season of mercy, that shall be the time of Judgment.' Thus by these scourges of this present time Thou dost betoken how Thou wilt then strike when Thou judgest not sparing, Who dost now strike so sharply when Thou sparest.
But sometimes by a 'bow' Holy Scripture is denoted as well. For that is the 'bow' of the Church, that is the 'bow' of the Lord, wherefrom like arrows striking, so do terrifying sentences come to the hearts of men. Whence also it is rightly said by the Psalmist, He hath bent His bow, and made it ready; He hath also prepared in it the vessels of death, He hath made His arrows for the burning ones. For the Lord hath 'bent His bow,' because to all sinners He hath set forth threats in sacred Revelation. In which same bow He 'prepares the vessels of death,' because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In which bow also He 'made His arrows for the burning ones,' because against those persons, whom He amends by terror, He sends forth the kindled sentences of words. Concerning this bow of the preachers it is declared by Isaiah; With arrows and with bows they enter in thither; in this way, because the holy Apostles came for the smiting the hardness of the Gentiles' life with the keen dartings of words. What then in this place is to be understood by the name of the bow but sacred Revelation? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a bow, when the string is drawn, the horn is bended: so in this same sacred Revelation, when the New Testament is read, the hardness of the Old is rendered pliant. For to the spiritual and mild precepts of this, the rigidness of the letter of the other bends itself; because whilst the New Testament as it were by a kind of arm of good practice is drawn, in the Old Testament the claims of severity are relaxed. Nor do we improperly say that the string accords with the New Testament, which it is certain came out by the Incarnation of the Lord. And so as it were the string is drawn and the horns bent; because when in the New Testament the Incarnation of our Mediator is seen, the rigidness of the Old Testament is made to bend to a spiritual signification. Therefore the holy man says, I said, My glory shall always be fresh, and my bow shall be renewed in mine hand.
'A bow in the hand' is Holy Writ in the practising. For he holds 'a bow in his hand,' who performs by the practising the divine revelations which he learns by apprehension. Thus the 'bow is renewed in the hand,' in that whatever is learnt belonging to Holy Revelation by studying is fulfilled by living accordingly. Hence also Solomon when he was describing the strong warriors of the spiritual fight, says, All holding swords, being well instructed for wars. For what is represented in Divine Writ by 'a sword,' Paul laid open by saying, And the sword of the Spirit, which is the word of God. Now Solomon saith not 'all having' but 'all holding swords;' surely because not only to know the word of God is admirable, but likewise to do it. For he has but does not 'hold' a sword, who knows indeed Divine Revelation, but neglects to live according to it, and he cannot now any longer be 'well instructed to wars,' who never exercises the spiritual sword that he has. For he is altogether not equal to resist temptations, who by living badly puts it behind him to hold this sword of the word of God. So then let Holy Church, which is weighed down by subsequent persecution, taking thought of the multitude of bad and the scarcity of good ones, by the accents of blessed Job foreannounce her own woes, saying, Then I said, I shall die in my nest, and I shall multiply my days as a palm. My root is opened wide by the waters, and the dew shall stay on my harvest. My glory shall ever be fresh, and my bow shall be renewed in mine hand. Which same, whilst taking a view of all things, was never imposed on by a false hope. For they that be perfect now see many her supporters, but doubtless they reflect that on the crisis of temptation coming forth, the greater number of these become her enemies, who in the time of peace seem to be her citizens. But they do not despair of all in like manner, yet nevertheless it very frequently falls out that those persons, touching whom they had entertained more confident assurance as to the Faith, themselves become fiercer enemies of the Faith, so that they then see those acting against the sacred Oracles, by whose working they had thought to restore those same sacred Oracles to the benefit of preaching. Which same times, however, we lament have now already commenced, when we see numbers, set within the pale of the Church, who either refuse to practise what they understand, or this very sacred Revelation likewise disdain to see into and to know. For turning away the hearing from the truth, they are turned to fables, whilst all seek their own, not the things that are Jesus Christ's. The written words of God every where found are presented to their eyes, but men disdain to acquaint themselves with these, scarce one seeks to know what he has believed. So then let the multitude of good men going before grieve to have their 'bow destroyed,' which same always thought to have sacred Revelation restored by the efforts of those coming after.
Morals on the Book of Job, Book XIX
Third, he describes the enduring character of his reputation saying, "my glory always will be renewed," by good works which he proposed to multiply. Fourth, he describes the endurance of his power saying, "and my bow will be restored in my hand." "Bow" here means power, for Eastern people use such weapons in wars.
Commentary on Job
[Men] heard me, and gave heed, and they were silent at my counsel.
ἐμοῦ ἀκούσαντες προσέσχον, ἐσιώπησαν δὲ ἐπὶ τῇ ἐμῇ βουλῇ·
(꙳Старѣ̑йшины) слы́шавшїи мѧ̀ внима́хꙋ, молча́хꙋ же ѡ҆ мое́мъ совѣ́тѣ.
They that heard me awaited my sentence, and listening kept silence at any counsel.
For this awe of those under him we unquestionably believe to have been towards blessed Job. But as we have already often said, Holy Church being driven to extremities by the inflictions of heretics or carnal persons, remembers the times past, in which all that is spoken by her is listened to with fear by the faithful, and lamenting the frowardness of her adversaries, she says, They that heard me awaited my sentence, and listening kept silence at my counsel. As though she expressed herself in plain speech, 'Not like these forward and swoln ones, who whilst they refuse to admit the words of truth, do as it were in teaching forestall the sentences of my preaching.' Whose disciples now 'intent upon her counsel keep silence,' because her words they dare not to impugn, but take on faith. For that they may be able to profit by these same words, they hear them, doubtless, not with a view to judge them, but to follow them.
Morals on the Book of Job, Book XX
As in what precedes he has described both the severity and the mercy which he showed in judgment, he shows now in the third how he also used wisdom. First, he used wisdom in judgments, and expressing this he says, "Those who heard me," because they were subject to my judgment, "awaited the judgment," namely mine, believing that they would hear something very wise. As to counsel he says, "and kept silence, attentive to my counsels," waiting for him and listening eagerly.
Commentary on Job
At my word they spoke not again, and they were very glad whenever I spoke to them.
ἐπὶ τῷ ἐμῷ ρήματι οὐ προσέθεντο, περιχαρεῖς δὲ ἐγίνοντο ὁπόταν αὐτοῖς ἐλάλουν·
Къ моемꙋ̀ глаго́лꙋ не прилага́хꙋ, ра́довахꙋсѧ же, є҆гда̀ къ ни̑мъ глаго́лахъ:
They dared not to add any thing to my words, and my speech dropped upon them.
Of whom it is rightly added, To my words they dared not to add any thing; surely because heretics, at that time when against her they are in liberty the most mischievous, free of all check, do 'dare to add something to her words,' in that they busy themselves as if to correct the rightness of her preachings. Which same still further adds touching the good hearers, And my speech dropped upon them.
By this dropping of speech, what else is understood but the measure of holy preaching? because it is requisite that the boon of exhortation be bestowed to each according to the capacity of his parts. And in respect of this that is said, To my words they dared not to add any thing; the reverential feeling of the persons hearing is extolled; but in respect of this, that is added, And my speech dropped upon them; the masters' distributing is pointed out. For one who teaches ought to look exactly, that he be not forward to preach more than is comprehended by the one who hears him. For it is his duty by contracting himself to let himself down to the infirmity of his hearers, lest whilst he speaks to little persons lofty things, which for that reason will not profit them, he be more minded to make a display of himself than to benefit his hearers. Now at the Lord's bidding, there are not only flagons but likewise, cups prepared for the table of the Tabernacle. For what is denoted by 'flagons' but ample preaching, and what by cups but the smallest and slightest speaking about God? Therefore on the table of the Lord there are both flagons and cups made ready, in this way because in the teaching of sacred Revelation there are not only to be set forth things great and mysterious that intoxicate, but also little and minute ones, which afford knowledge as it were in a tasting. So then let Holy Church being borne down in the last times remember this most discriminating disposal of hers, and let her say, And my speech dropped upon them.
Morals on the Book of Job, Book XX
After I had given them my counsel, they were happy with it, and so he says, "They dared to add nothing to my words," because of the great wisdom which they valued. Not only did they firmly keep my counsel, but they were also consoled in it, perceiving it to be efficacious to attain their proposed end, and so he says, "and my eloquence fell on them drop by drop," i.e., it cooled them like drops of water.
Commentary on Job
As the thirsty earth expecting the rain, so they [waited for] my speech.
ὥσπερ γῆ διψῶσα προσδεχομένη τὸν ὑετόν, οὕτως οὗτοι τὴν ἐμὴν λαλιάν.
ꙗ҆́коже землѧ̀ жа́ждꙋщаѧ ѡ҆жида́етъ дождѧ̀, та́кѡ сі́и моегѡ̀ глаго́ланїѧ.
And they waited for me as the rain, and opened their mouth wide as for the latter rain.
Where too it is fitly added, They waited for me as the rain, and opened their mouth as for the latter rain. For the words of holy preaching we undergo as rain, when by true humility we learn the dryness of our hearts, that we may be watered by the draught of holy preaching. Whence also it is rightly said to God by the Psalmist, My soul is like earth without water to Thee. The Prophet charges us to be bathed with these streams of teaching, saying, Ho, every one that thirsteth come ye to the waters. Who whilst in the final portion of the world we now receive the words of holy preaching, as it were 'open the mouth of the heart to the latter rain.' For if there were not in the heart 'a mouth,' the Psalmist would not say, Crafty lips in heart, and with the heart they have spoken evil things. The mouth of the heart, then, because we apply ourselves to the word of the preaching at the end, this, I say, we as it were open to the latter streams. Which same preaching came forth to us by the sacrifice of Him, Who says by the Psalmist, And the lifting up of my hands as the evening sacrifice. For because our Redeemer at the end of the world underwent the violence of those that persecuted Him, Himself He 'gave an evening sacrifice for us.' Of this 'latter rain' it is elsewhere written, I will give you rain, both the early, and the latter rain. For He 'gave the early rain,' because in the former period He bestowed on His Elect the knowledge of the Law. He 'gave the latter rain,' because He caused the mystery of His Incarnation to be preached in the last days. Which same mystery because Holy Church ceases not to tell forth day by day, she waters the mouths of her hearers' hearts as it were by 'the latter rain.'
Morals on the Book of Job, Book XX
After he had described what sort of person he was in judgments and counsels, he shows, as a consequence, what sort of person he was in ordinary associations with men. First he shows that he was gracious, because when he was absent they missed his presence, and so he says, "They waited for me like the rain," which refreshes men. When he was present they were consoled by the sight of him and his words, and so he says, "and their mouths," their hearts, "were opened," toward me to receive encouragement, and he expresses this saying, "as to the evening shower," which gives refreshment after the heat of the day.
Commentary on Job
Were I to laugh on them, they would not believe [it]; and the light of my face has not failed.
ἐὰν γελάσω πρὸς αὐτούς, οὐ μὴ πιστεύσωσι, καὶ φῶς τοῦ προσώπου μου οὐκ ἀπέπιπτεν·
А҆́ще возсмѣю́сѧ къ ни̑мъ, не вѣ́риша: и҆ свѣ́тъ лица̀ моегѡ̀ не ѿпада́ше.
If I laughed on them, they believed it not; and the light of my countenance fell not on the ground.
If we understand this according to the words of the history, it must be imagined that the holy man had shewn himself such to those under him, that even in laughing he was able to be feared. But whereas he relates above that he had been 'a father to the poor, and the comforter of the widows'; the case needs very great penetration to discriminate how and in what way in such terribleness of government there was likewise so much gentleness and mildness of pity there present. For without extraordinary gentleness of loving-kindness there was not this, viz. that he describes himself 'the father of the poor, and comforter of the widows'; whilst again without great severity he could not even when 'laughing' be feared: on which point what else are we taught, but that such ought to be the management of governance, that he who is in command should rule himself towards those under him by this measure, that both while laughing he may be feared, and when angered be loved, that neither excessive mirth should render him contemptible, nor unlimited severity make him hated? For oftentimes we break in pieces those under our charge when we maintain the energy of justice beyond what is just, which energy will surely now no longer be that of justice, if it do not keep itself under just control. And often those under us we unloose from the fear of discipline, if to our rule we let go the reins of mirth, because whilst they behold us joyful as it were at our liberty, they are themselves boldly let loose to what they are not at liberty. But that the countenance of the ruler may even when joyful be feared, it is necessary that he should himself unceasingly fear the countenance of his own Maker. For credit then is with difficulty given to that mind as to gladness, which it is known by those under its charge chastens itself continually for the love of God. For he who with an unintermitted fever of spiritual desire seeks after things above, has this come into very great doubt concerning him, that he is sometimes glad of heart before men. And hence that same blessed Job was not long afterwards to say, For I always feared God as waves swelling over me. For he so feared his Judge as immediately impending assaults of waves, now, now on the point to die. He then into whose mind the sadness of the fear of God had poured itself, rightly did those under him not believe his joyfulness; because they were forced not to believe him when he laughed, whose heart they knew what unremitting sadness possessed under the fear of his Creator.
That also may not unsuitably be understood after the history, which is next brought in directly; And the light of my countenance fell not on the ground. Since it is written; But the eyes of a fool are in the ends of the earth. And again it is said by the same Solomon, The wise man's eyes are in his head. Paul also said; The head of every man, is Christ. So 'the wise man's eyes are in his head,' in that he is ever contemplating the works of his Redeemer that he should imitate them. So 'the light of his countenance fell not on the ground,' because those things that are of the earth he beheld not in concupiscence.
But whereas we have made out the outside of the history in brief, what lies concealed in the points belonging to mystical meaning let us consider well. That Christ and the Church are one Person, we have very frequently said already, and it oftentimes happens that the voice of the Head passes to the voice of the Body, and often that the voice of the Body passes over to the voice of the Head. For they that consist in one flesh, nothing hinders but that they also accord in one voice. So then let her say in the voice of the Head touching His Elect members, let the Church say, If I laughed on them they believed it not; since for God to 'laugh' is for the ways of the Saints to be made to prosper by His favour following them. As it is also expressed by common usage of those, whom in this world the caresses of good fortune accompany; 'The time smiled upon them.' Whence reversely it is called the wrath of God to be disabled from good practice. As it is written; Lest the Lord be angry, and ye perish from the right way. If then the Lord is said to be 'angry' when men lose the way of righteousness, the Lord is rightly described as 'smiling' when our good works the favour of grace from Above accompanies on the way. But all the Elect so long as they are in this life never hold out to themselves the assurance of security. For being at all times alive to suspicion against temptations, they dread the plottings of the hidden enemy, who even on temptation ceasing, are greatly disturbed even by the mere suspecting only. For oftentimes to many heedless security has proved great hazard, so that the plots of the crafty enemy they should be made acquainted with, not when tried, but when already laid low. For we have always to be on the watch, that the mind unceasing in its solicitude never be slackened in its heavenly bent, that abandoning what is painful, laid low in loose thoughts as in a kind of soft litters, the mind be not all undone and prostitute itself to that corrupter the devil on his coming. But the soul must always be gathered up for the encounter of the adversary, always there must be caution provided against secret snares. For hence the Prophet Habakkuk saith; I will stand upon my watch. Hence again it is written; Set thee up a watch tower, make thee bitternesses. Hence it is said by Solomon, Happy is the man that always feareth; but he that hardeneth his heart shall fall into mischief. Hence he saith again; Every man hath his sword upon his thigh, because of fears in the night. The 'fears in the night' are the hidden snares of temptation. But 'the sword upon the thigh' is watch on guard, keeping down the enticements of the flesh. So then that 'the fear by night,' i.e. secret and sudden temptation, may not creep upon us, it is always necessary that the 'sword' of watching placed thereon should press our thigh. For holy men are so assured touching hope, that nevertheless they are ever mistrustful touching temptation, as being those to whom it is said; Serve the Lord with fear, and rejoice unto Him with trembling: so that by hope rejoicing should be produced, and by mistrust 'trembling.' In whose voice the Psalmist saith again, Let my heart rejoice that it may fear Thy Name. Wherein it is to be noted, that he does not say, 'Let it rejoice that it may be assured'; but, 'let it rejoice that it may fear.' For they remember that though their course of conduct be made to succeed, they are still in this life, touching which it is said by that same Job; The life of man upon earth is trial. They remember again that it is written; For the corruptible body presseth, down the soul, and the earthly tabernacle weigheth, down the mind, that museth upon many things. They remember and they stand in fear, and they do not dare to promise to themselves in themselves assuredness, but being set between the joy of hope and the fear of temptation, they trust and they fear, they are heartened and they falter, they are assured and they are distrustful. Therefore it is well said by the voice of the elect member under a figure of our Head, If I laughed on them, they believed it not. Because our Redeemer as it were smiling on us we do not believe when His many gifts now bearing their testimony, we at once receive the boon of His favour, and yet still go faltering under His judgment for our own frailty.
Let us see how to Paul there is henceforth both a 'smiling' through grace from Above, and he himself still 'believes not' as it were through the fear of misgiving. Already the Lord as it were speaking to him from Heaven, and whilst opening his eyes inwardly, closing them outwardly, had displayed the power of His Majesty: already He had said to Ananias concerning Him; For he is a chosen vessel unto Me. Already he had been transported to the third heaven above himself. Already carried into Paradise he had heard mystic words, which he might, not tell, and yet being still fearful he says, But I keep under my body and bring it into subjection, lest that by any means when I have preached to others I should be a castaway. See how to Divine grace smiling on him he already trusts in respect of hope, and yet trusts not in respect of self-assurance. For that these words agree perfectly with the words of our Redeemer, those subjoined do also declare, when it is said, And the light of my countenance did not fall upon the earth. For what is styled 'the earth' but the sinner, to whom it was said by the first sentence; Earth thou art, and unto earth shalt thou return? So 'the light of the Lord's countenance does not fall to the earth,' because the brightness of His Vision does not appear to sinners. Thus it is written; Let the ungodly man be removed away that he see not the glory of God. For light would as it were fall upon the earth, if when He comes in the Last Judgment, He manifested the brightness of His Majesty to sinners.
But if we receive these words in the voice of Holy Church, we may not unsuitably understand that 'the light of her countenance does not fall upon the earth,' because to them that are busied in earthly courses she forbids to preach the highest mysteries of her contemplation. For what is strong she forbids to be spoken to the weak, lest whilst they hear things incapable of being comprehended, they be borne to the ground by the words of preaching by which they should have been lifted up. For the mere corporeal light, which illumines sound eyes, darkens weak ones, and whilst by weak seeing eyes the gaze is set on the brightness of the sun, there is very frequently darkness produced to them from light. Thus let Holy Church being borne down in the time of her persecution, but bearing in mind her foregoing discrimination, say, The light of my countenance did not fall upon the earth.
Morals on the Book of Job, Book XX
Second, he shows that he was moderate in his conversation, and not dissipated by joy, and so he says, "If I ever laughed at them," showing some signs of joy, "they did not believe," that I have surrendered myself to laughter. Likewise, he was not depressed by sorrow, and so he says, "and the light of my countenance was not cast down to the ground." For men depressed by mourning usually cast their eyes down to the ground.
Commentary on Job
I chose out their way, and sat chief, and dwelt as a king in the midst of warriors, as one comforting mourners.
ἐξελεξάμην ὁδὸν αὐτῶν καὶ ἐκάθισα ἄρχων καὶ κατεσκήνουν ὡσεὶ βασιλεὺς ἐν μονοζώνοις ὃν τρόπον παθεινοὺς παρακαλῶν.
И҆збра́хъ пꙋ́ть и҆́хъ, и҆ сѣдѣ́хъ кнѧ́зь, и҆ вселѧ́хсѧ ꙗ҆́коже ца́рь посредѣ̀ хра́брыхъ, а҆́ки ᲂу҆тѣша́ѧй печа́льныхъ.
If I was minded to go to them, I sat chief. And when I sat as a king with an army standing round, nevertheless I was the Comforter of those that mourned.
Because in the heart of lost sinners, the actions of the flesh are in the first place, and of the soul in the second, surely in their thoughts Christ 'sits' not 'first' but 'last.' But each of the Elect, because above all others they mind the things that are eternal, and if there be any things of a temporal kind, they manage them with an after and the least concern; to whom it is also said by the preceptress voice of Truth, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you; in their heart the Lord 'sits first.' In which place it is fitly prefaced, If I had been minded to go to them. For because, as has been said, He doeth all things according to the counsel of His Will, not in answer to our desert, but because He is Himself so minded, the Lord enlightens us with His visitation. And so He both comes 'when He is minded,' and when He comes He 'sitteth first,' because both His Coming in our heart is gratuitous, and the longing of the desire of Him in the thought of our heart is not the same as the rest of our desires.
The Lord 'sits as a king in the heart,' because He rules the clamouring motions of the heart in our thinking. For in the soul which He inhabits, whilst He stirs up the dull, bridles the restless, inflames the cold, tempers the inflamed, softens down the hard, and binds up the loose, by this mere diversity of thoughts, a kind of 'army,' as it were, 'stands around Him.' Or surely He 'sitteth as King with an army standing around Him,' because that King, whilst He presides over the minds of the Elect, a host of virtues surround. And He too is 'the comforter of those that mourn,' by that promise, by which He says, Blessed are they that mourn, for they shall be comforted. And again; I will see you again, and your heart shall rejoice, and your joy no man shall take from you. But the things which we have delivered concerning the Head of Holy Church, there is nothing hinders us if we should apply to the voice of the same Church as well. For in her the order of the teachers presides like a king, whom the crowd of her believing ones surrounds. Which same multitude of believers is also rightly called 'an army', because it is unceasingly making ready day by day against the wars of temptations in the array of good works. The hearts of them that mourn Holy Church also comforts, whilst she considers the souls of the Elect borne down by the wofulness of the present pilgrimage, and gladdens them with the promise of the Eternal Country. Moreover she sees that the hearts of the faithful are stricken with divine dread, and those whom she sees have heard concerning God strict things that they should stand in fear, she likewise brings it to pass that they should also hear the gentleness of His pity, that they may have boldness.
For thus does Holy Church mix hope and fear to her believers, touching the pity and justice of the Redeemer, in the continued course of her ministry; so that they may not either heedlessly rely on Mercy, nor hopelessly dread justice. For with the words of her Head she cheers up those that are alarmed, saying, Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. And again, those that are presuming she affrights, when she says, Watch and pray, that ye enter not into temptation. Again, those that are in dread she cheers, saying, Rejoice, because your names are written in heaven. But those presuming in themselves she affrights, when she says, I beheld Satan as lightning fall from heaven. Those in dread she cheers when she says, My sheep hear My voice, and I know them, and they follow Me, and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My Hand. But those presuming in themselves she affrights, saying, And shall shew great signs and wonders, insomuch that if it were possible they shall deceive the very Elect. Those in dread she cheers, when she says, But he that shall endure unto the end, the same shall be saved. The presuming she affrights, when she says, Nevertheless, when the Son of Man cometh, shall He find faith on the earth? The fearing she cheers, when He says to the robber, To-day shall thou be with Me in paradise. But she frightens the presuming, when Judas falls from the glory of the Apostleship into the pit of hell. Concerning whom it is said, in the laying down of a declaration, I have chosen you twelve, and one of you is a devil. One in dread she cheers, when she says, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that woman be greatly polluted? But thou hast played the harlot with many lovers; yet return again to Me, saith the Lord. But one presuming she affrights, when she says; Why criest thou upon thine affliction? thy sorrow is incurable. One dreading she cheers, saying, From this time at least call me, My father, thou art the guide of my virginity. But the presuming one she frightens, saying, Thy father was an Amorite, and thy mother an Hittite. One in dread she cheers, when she says, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall from you; for I am holy, saith the Lord; and I will not keep anger for ever. But one presuming she affrights, when she debars her prophet from interceding, in the words, Lift not up cry nor prayer for them; for I will not hear in the time of their crying to me, in the time of their affliction: for though Moses and Samuel stood before me, my soul is not toward this people. Thus her hearer's mind Holy Church both lifts up touching the lovingkindness of mercy, and disquiets touching the strictness of judgment, that in her preaching, whilst she rightly blends both, her Elect may neither presume on the score of righteousness set forth, nor despair on the ground of bygone iniquity.
Yet this which he says, And when I sat as a King with an army around, nevertheless I was a comforter of them that mourned, it is necessary for us to know that even taken according to the history it may very greatly edify the reader, if he considers well how with good rulers both authoritativeness of ruling and loving-kindness of consoling are mixed together. For he says; And when I sat as a King with an army around; see the authoritativeness of governance; nevertheless I was a comforter of them that mourned; mark the service of pitifulness. For discipline or mercy is much bared, if the one be maintained without the other. But towards their subjects there ought to be in the hearts of rulers both mercy giving comfort in justice, and justice dealing wrath with pitifulness. It is hence that to the wounds of that half-dead man, who was carried by the Samaritan into the inn, there is both wine applied and oil, that by the wine the wounds should be bitten, and by the oil they should be soothed; that so every one who has the charge over the healing of wounds may by wine apply the biting of strictness, and by oil the softness of pitying; that by the wine what is putrid may be made clean, and by the oil what is to be healed may be soothed. Thus then gentleness is to be mixed with severity, and a certain qualifying process by both to be performed, that those under charge may not either be made sore by much sharpness, nor be relaxed by overmuch kindness. This surely that ark of the tabernacle betokens, in which along with the tables there are the rod and manna together; because when there is the knowledge of sacred Scripture in the breast of a good ruler, if there is the rod of severity, let there also be the manna of sweetness. Hence also David says, Thy rod and Thy staff comforted me. For we are stricken by the rod, and we are sustained by the staff. If then there be the strictness of the rod that it may smite, let there also be the comfort of the staff that it may sustain. So then let there be love, but not that softens, let there be vigour, but not that grates, let there be zeal, but not that storms to excess, let there be pitifulness that does not spare more than may be expedient.
Morals on the Book of Job, Book XX
Third, he shows that he was not immoderate in honors, because he did not even desire them, and so he says, "If I wished to go to them," which I did not do easily, "I used to sit in the first place," for I was honored among them. Nevertheless, he did not become arrogant in honors, and so he says, "and when I used to sit like a king surrounded by his army," with all admiring me from here and there, "I was still a consoler for those who mourned," and did not hold them in contempt.
Commentary on Job
And Job continued and said in his parable,
ΕΤΙ δὲ προσθεὶς ᾿Ιὼβ εἶπε τῷ προοιμίῳ·
Є҆ще́ же приложи́въ і҆́ѡвъ, речѐ въ при́тчахъ: