Job 33

1–2

Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my throat.

But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying, Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my throat.

Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. For they rule with austerity and power, who are eager to correct those under them, not by calmly reasoning, but to bend them by the severity of command.

But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, asserted that in the science of teaching the manner of one's teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; he does not recommend the tyranny of power, but the authority of his life. For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one's talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.

For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.

To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings.

Morals on the Book of Job, Book XXIII

The text has said already that Eliud was angry against Job and his friends (32:2-3). After he has denounced the laziness of the friends of Job, now he begins to speak against Job himself, and therefore, he first gets his attention saying, "Hear, then, Job, my words," because I now intend to answer you. He shows that he will weigh each word very carefully saying, "and listen to my speeches," for he will not say anything in vain.

Commentary on Job

So that Job does not ask the reason why he did not speak before he says, "Behold, I have opened my mouth," as if to say: Before when I was silent, I had kept my mouth closed out of reverence for my elders, since now they are deficient, necessity compels me to speak. So he says, "my tongue in my mouth will speak," as if to say: I will not follow what others say, but I will speak my own ideas.

Commentary on Job

These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master.

Commentary on Job 33:1-3

My words are from my simple heart, and my lips shall speak a pure sentence.

To say that speech is simple, is a praise of great weight. But because the haughty possess it not, they assert the more anxiously that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being discerned that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words 'sentences' ushered them in with applause, he subjoins the same 'sentence' which he promised.

Morals on the Book of Job, Book XXIII

Since Job in what has gone before has accused his friends of afflicting him and confounding him with words, (19:2) Eliud shows this is not true with him saying, "My words are in a simple heart," as if to say: I do not speak to falsely condemn or to ridicule, but to show the truth with a simple heart. Since Job had accused the other three men of being, "fabricators of a lie and worshippers of false dogmas," (13:4) he excludes this from himself saying, "and my lips will speak a pure opinion," without the mixture of any falsity or error.

Commentary on Job

4–5

[Elihu] believes that with the aid of a comparison he can make some effective assertions against Job. “If you,” he says, “cannot reply to me, a creation of God, be certain that you will be much less able to reply to God, the Maker of everything.”

Exposition on the Book of Job 33:4-5

The Spirit of God hath made me, and the breath of the Almighty hath given me life.

Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower say? of whom Luke says, He was the chief speaker. Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. But let us listen whether he proceeds properly with what he has well laid down.

Morals on the Book of Job, Book XXIII

He shows the source of such confidence in clearly explaining the truth saying, "The Spirit of God made me," and therefore, it is no wonder that he moves his creature and perfects his product, and he explains this continuing, "and the breath of the Most High gave me life," for he moved and perfected me for the works of life, and the principal one of these is the understanding of the truth.

Commentary on Job

If thou canst, answer me, and stand before my face.

Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement.

Morals on the Book of Job, Book XXIII

Lest he seem to have said this as a prejudice to discourage Job from answering one speaking from divine inspiration he says, "If you can, answer me," what I will say against you, "and hold your ground before my face," so that you also can raise objection against me if I say anything which displeases you.

Commentary on Job

6–7

For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing. And they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible to how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, “I beseech you, brethren, suffer the word of consolation, for I have written to you in few words.” But Elihu uttered empty words and afterwards added, as if for consolation, “Yet let not my wonder terrify you or my eloquence be burdensome to you.” The one called his sayings the words of consolation; the other called them eloquence and a marvel. Behold, how different in taste are the fruits that spring forth from diverse roots of thought. The one thinks humbly of his high qualities; the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise think themselves low, and that they who are soon to fall ever stand on high ground? As Solomon bears witness, “The heart is exalted before destruction and is brought low before honor.”

Morals on the Book of Job, Book XXIII

6–7

Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee.

What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. But Eliu uttered empty words, and afterwards added, as if for consolation, Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour.

Morals on the Book of Job, Book XXIII

Lest Job scorn to dispute with him because of his own reputation for wisdom and his youth, he excludes this saying, "Behold, God made both you and me," so from the Creator's point of view both of us have the same hope of inquiring into truth. On the part of matter, the same impediment applies to each one, and so he says, "and I too was formed from the same clay," whose coarseness darkens the light of truth.

Commentary on Job

But Eliud saw one could anger him and that it was because of a miracle that such great wisdom and eloquence was given to a young man and this is sufficient reason to dispute against a very wise old man. Therefore he sustains the fact implying this was given to him miraculously, saying, "Yet let my miracle not terrify you," so that you do not dare answer one who has obtained wisdom miraculously, "and let my eloquence not prove a burden for you," so that you are astonished because of it.

Commentary on Job

8–10

This is what holy Job had said above, “Do you want me to reap the iniquities of my youth?” Therefore, [Elihu] refutes this as a blasphemy, that is, the fact that holy Job had believed that no fault could be found in him; he was blameless in his mature age but was punished severely for the errors committed in his youth.

Exposition on Book of Job 33.8-10

Thou hast spoken then in mine ears, and I have heard the voice of thy words.

And subjoining the very words, he says what he heard.

Morals on the Book of Job, Book XXIII

After he has said these things as an introduction, he strengthens the arguments which he intends to use against Job, and so he says, "Therefore you have spoken in my hearing," as if to say: You cannot excuse yourself by saying that you did not say this, "and I heard the sound of your words," for I listened attentively.

Commentary on Job

9–11

I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways.

And in answer to these words which he said blessed Job had spoken, he immediately states his own opinion.

Morals on the Book of Job, Book XXIII

First, he had noted in the words of Job that he had said that he was immune from sin (13:6 and 16:18) and so he says, "I am clean," from the impurity of the flesh, "and without fault," caused by the sin of omission; "without stain," from grave sins which are against God like idolatry and other sins of this sort; "and there is no evil in me," which would cause me to wound my neighbors unjustly.

Commentary on Job

Second, he notes in his words that he accused God of unfair judgment. Unfair judgment usually proceeds from the hatred of the one judging, and as to this he recalls that Job had said, "Since he has found grievances in me, therefore he thought that I am his enemy." In Chapter Thirteen, Job asked in question form, "Why do you hide your face and think of me as your enemy?" (v.24) But he did not say, "He has found grievances in me," and so this is an addition of Eliud to give a bad interpretation to the words of Job. Indeed, the hatred of a judge seems to be just if, sure of the malice of another, he has hatred in punishing his fault. But if from light grievances, the judge is provoked to hatred at another, his hatred will be unjust. In just this way he interpreted Job to have said that God thought of him as an enemy.

Commentary on Job

Second, a judge is unfair if he takes away from someone the ability to mount a just defense. Expressing this he says, "he put my feet in the stocks," for he bound me as if to impede me from my works. Third, a judge is unfair when he gathers certain small faults together to condemn someone, and expressing this he says, "he watched all of my movements," as if spying on him in each and every work. Job did not say these things to show the unfairness of the divine judge, but he was speaking metaphorically as he explained, "Understand my riddles with your ears." (13:17)

Commentary on Job

12–13

If you believe that you must also show this to those who are ungrateful, you will nonetheless consent that God is undoubtedly superior to all. Therefore, since he is also the first in justice and wisdom, he cannot appear to have done something that may incur your note of reproof.

Exposition on the Book of Job 33:12

This is the thing then in which thou art not justified. I will answer thee, that God is greater than man.

Blessed Job had indeed truly said, that he had been scourged without any fault. For he said of himself exactly what the Lord had said of him to the devil, Thou hast moved Me against him to afflict him without cause. But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying, This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins. They know not how to enquire deeply into the secret judgments of God, and humbly to investigate that which they cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God's judgments.

For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God grant me to speak these things according to my sentence. For sentence is derived from sense. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge, but of real feeling. But the mind of haughty men does not penetrate the meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says, It is in this thing, then, that thou art not justified.

We must observe further, that blessed Job said that his foot was placed in the stocks, but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge, and says, I will answer thee, that God is greater than man.

Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created. Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet was not, surely smote him only with justice when he was now in being.

Morals on the Book of Job, Book XXIII

Because this second point excludes the first, he then says, "It is in this then in which you are not justified," as if to say: You cannot say you are just because the very fact that you impute injustice to God shows your injustice.

Eliud has already proposed those things which he intended to dispute with Job. Since Job, before he had spoken the words Eliud cited (vv.10,11) had said, "I desire to dispute with God," it seems unfitting to recall someone who desires eagerly to take up the dispute with someone higher to dispute with an inferior. Before Eliud begins to argue with Job about these things, he reproaches him with the very fact that he desired to argue with God. First, it is a mark of great presumption to challenge someone superior to debate. So he says, "I will answer you," your desire according to which you wish to dispute with God, "that God is greater than man," and so it is presumptuous for man to wish to debate with God. In this he would justly accuse Job if Job wanted to dispute with God to contradict him as if he were an equal. Job however wished to dispute with God to learn as a student does with a master. So he said in Chapter Twenty Three, "I will fill my mouth with rebukes to learn how he answers me." (v.4) Yet Eliud interpreted this as though Job spoke contentiously against God, complaining that he was not answering him.

Commentary on Job

13–14

Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time.

It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in weakness. And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before.

But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God's speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only-begotten. But in that He says not, 'He spake,' but 'will speak,' using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father begat the Son without regard to time.

And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes. But because the secret admiration of the Divine Nature is not easily made known to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us.

Morals on the Book of Job, Book XXIII

And so he then says, "You contend against him because he will not answer all your arguments." He wanted to take this from these preceding works of Job, and from what he said in Chapter Nineteen, "Behold, I will shout out violently in my suffering and no one will hear. I will cry out and there was no one to judge." (v.27) Job did not say these words and others like them in a contentious manner, but because he desired to know the reasoning of divine wisdom.

Commentary on Job

To refute the preceding words of Job which Eliud interpreted as having been spoken contentiously, Eliud shows that God does not necessarily have to answer every single word posed to him by man, but he speaks sufficiently to each one for his instruction, and so he then says, "God speaks once," sufficiently for the instruction of man. So then he does not have to answer each of the man's questions in turn, and therefore he says, "and he does not repeat the same thing a second time," since to repeat what he did sufficiently would be superfluous. He shows how God speaks to man then saying, "in a dream, in a vision of the night." There can also be another meaning, so that when he says, "God speaks only once," to man, it refers to the instruction of the mind which is by the light of natural reason, as Psalm Four, "Many say: 'Who shows good things to us?'" and as if to respond: "The light of your face shines upon us, O Lord." (vv. 6 and 7), in this light one discerns good from evil. Since natural reason remains unchangeable in men, and as a result it is not necessary to renew it, he therefore says, "and he does not repeat the same thing a second time."

Commentary on Job

In a dream, in a vision of the night, when sleep falleth upon men, and they sleep on their bed.

What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of worldly desires; and therefore it was vouchsafed him to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within.

And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets.

Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For 'night' is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world. But because, as we have already frequently said before, the turmoil of worldly business closes the ear, and the rest of secret contemplation opens it, he properly subjoins,

Morals on the Book of Job, Book XXIII

Then he shows another way by which God speaks to man, which is the imaginary vision in the apparitions of dreams, and so he says, "in a dream, in the visions of the night." This can be referred to prophetic revelation, according to Numbers, "If anyone will be a prophet of the Lord among you, I will speak to him either in dream or in vision," (12:6) or this can be referred to ordinary dreams which Eliud believed come from God.

He explains then the manner and the order of the dreams. First, he touches on the natural cause when he says, "when sleep rushes on men," which happens when the external senses have been immobilized by vapors ascending to the source of sensing. Second, he places the disposition on the part of the human will when he continues, "and they sleep in bed," because men experience dreams which are especially ordered and filled with meaning when they sleep restfully. To the sick then dreams appear distorted because of lack of rest so Daniel says, "Your dream and the visions in your head, which you had on your bed mean this: You, O king, began to think on your bed and so on." (2:28)

Commentary on Job

Then He openeth the ears of men, and teaching, instructeth them with discipline.

For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment. And when they consider minutely with themselves either their open punishments, or their secret judgments, they cease not to afflict themselves with tears. Whence it is well said, And teaching, He instructeth them with discipline, because to a mind which reflects and wounds itself with penitence, the sorrows of compunction are like the stripes of a blow. Whence Solomon also rightly uniting together the force of these kinds of blows, says, The blueness of a wound cleanseth away evil, and blows in the secret parts of the belly. For by the blueness of a wound he implies the discipline of blows on the body. But blows in the secret parts of the belly are the wounds of the mind within, which are inflicted by compunction. For as the belly is distended when filled with food, so is the mind puffed up when swollen with wicked thoughts. The blueness then of a wound, and blows in the secret parts of the belly, cleanse away evil, because both outward discipline does away with faults, and compunction pierces the distended mind with the punishment of penance. But they differ from each other in this respect, that the wounds of blows give us pain, the sorrows of compunction have good savour. The one afflict and torture, the others restore, when they afflict us. Through the one there is sorrow in affliction, through the other there is joy in grief. But because the very act of compunction wounds the mind, he not unfitly calls it discipline.

For there are four modes in which the mind of a righteous man is strongly affected by compunction: when he either calls to mind his own sins, and considers Where He Hath Been; or when fearing the sentence of God's judgments, and examining his own self, he thinks Where He Shall Be: or when, carefully observing the evils of this present life, he reflects with sorrow Where He is; or when he contemplates the blessings of his heavenly country, and, because he does not as yet enjoy them, beholds with regret Where He Is Not. Paul had called to mind his former sins, and was afflicting himself by the sight of what he had been, when he said, I am not worthy to be called an Apostle, because I persecuted the Church of God. Again, from carefully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. And again, he was considering the evils of this present life, when he said, While we are in this body, we are absent from the Lord: and, I see another law in my members, warring against the law of my mind, and bringing me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? And again, he was considering the blessings of his heavenly country, when saying, We see now through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. And again, We know that if our earthly house of this habitation be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. And looking at the blessings of this house, he says to the Ephesians, That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who have believed. But blessed Job, considering the evils of this present life, says, The life of man upon the earth is a temptation. Whence David says, Every man that liveth is altogether vanity; and though man walketh in the image of God, yet will he be disquieted in vain. But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering the good things which he did not as yet enjoy, he says, Woe is me that my sojourning is prolonged; and, I said in my fear, I am cast out from the sight of Thine eyes. Being raised up in an ecstasy, which our translators properly interpreted fear, he saw that he was cast out from the sight of the eyes of God. For after beholding that inward light, which flashed within his mind with bright rays through the grace of contemplation, he returned to himself; and discerned, by the knowledge he had gained, either the blessings which were there, of which he was deprived, or the evils with which he was here surrounded. For no one is able to look on the ills of life as they really are, if he is unable by contemplation to gain a taste of the blessings of the eternal country. Whence also he knew that he had been cast out of the sight of the eyes of God. For when he was raised up in a trance, he saw that which, when he fell back on himself, he lamented that he could not of himself behold.

For that compunction with which it dispels all bodily imaginations which crowd upon it, and annoy it, and with which it strives to fix the eye of the heart on the very ray of the boundless light, is wont in truth more deeply to affect a perfect mind. For these appearances of bodily figures it has attracted to itself within, through infirmity of the flesh. But when it is completely filled with compunction, it is here specially on its guard, lest the imagination of circumscribed vision should delude it, when it is searching after truth; and it rejects all imaginations which present themselves to it. For since it has fallen, by their means, beneath itself, it endeavours to rise above itself, by escaping from them: and after it has been distracted, in an unseemly manner, by many objects, it endeavours to gather itself again together; that prevailing by the mighty power of love, it may contemplate one single and incorporeal Being.

And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, when breathed on by the glowing Spirit; and is the more eager, the more it gains a taste of something to love; and it desires that within itself, which it feels to taste sweetly within, because it has in truth, from the love of its sweetness, become vile in its own sight; and after having been able, in whatever way, to enjoy it, it has discovered what it had hitherto been without it. It endeavours to cling closely to it, but is kept from approaching its strength, by its own remaining weakness; and because it is unable to contemplate its purity, it counts it sweet to weep, and, sinking back into itself, to make its bed in the tears of its own weakness. For it cannot fix the eyes of its mind on that, of which it has only taken a hasty glance within; because it is compelled by its own old habits to sink downwards. It meanwhile pants and strives and endeavours to rise above itself, but sinks back, overpowered with weariness, into its own familiar darkness. But because a mind thus affected, has to endure itself as the cause of a stubborn contest against itself, and because all this controversy about ourselves causes no small amount of pain, when we are engaged in it, whatever pleasure may be blended therewith; Eliu, after having said that God speaks to us in a dream, and that our ears are opened by His words, calls this same opening of the ears a discipline, and with good reason. Because the more the sound of inward wisdom by the grace of its secret inspiration bursts forth upon us, the more does it affect us with distress. For no one would outwardly lament that which he is, if he had not been able to perceive within, that which as yet he is not. For on seeing that we ourselves were created aright, but that we were deceived by giving a fatal consent to the persuasions of the devil, we observe in our own case, that what we made ourselves is one thing, and what we were made is another: that by nature we were sound, but that we became corrupted through our own fault. And therefore when we are pinched by conscience, we seek to escape from what we ourselves have done, that we may be refashioned after the pattern in which we were first made.

Morals on the Book of Job, Book XXIII

Third, he places the divine action in the one sleeping, which is characterized first by the fact that, when the exterior senses have been immobilized in deep sleep and a man is resting quietly in bed, a certain ability is divinely given to a man to perceive divine instruction because his spirit is not preoccupied with exterior things, and so he says, "then he opens the ears of men." By "ears" he fittingly enough expresses the ability to perceive divine instruction in dreams because he speaks about this kind of instruction like a kind of language because it does not result from the experience of things themselves, but in signs as is also true in language. Once the ability to hear him has been given, it is fitting that he can teach, and so he continues, "and he educates them and instructs them in discipline." Discipline is taken here for the instruction which tells a man what must be done and avoided, not for the knowledge of the speculative sciences, which are usually not revealed in a dream.

Commentary on Job

That He may withdraw man from the things that he has done, and may deliver him from pride.

For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God. But because eternal glory is obtained, and eternal punishments are avoided, by this wisdom, it is appropriately subjoined,

Morals on the Book of Job, Book XXIII

17–18

The words “that he may turn them aside from their deeds” means this: by way of those [dreams and visions] God keeps people from shameful actions. The words “he covers the body of man” [mean] sometimes he brings on righteous diseases and pains as well, in order to preserve him in this manner from the punishment of perdition.

Commentary on Job 33:17

So he says, "to turn a man aside from what he has done." For man is frequently corrected in dreams for sins he has committed. Since the pride is the root of sin because by it one holds the commandments of God in contempt, he then says, "and to free him from pride."

Commentary on Job

Rescuing his soul from corruption, and his life from passing to the sword.

For every sinner, in consequence of his corruption by sin here, is compelled to pass thither to the sword of punishment; that he may be justly punished in that world, by the very sins in which he delighted in this.

We must observe therefore, that God, speaking to us in a dream, delivers us first from corruption, and afterwards from the sword: because in truth He delivers the 'life' of that person from avenging punishment there, whose mind He here withdraws from the allurement of sin. Nor has he any thing to fear there from the sword of judgment, whom the pollution of guilt has not here corrupted after his amendment. It is well said then, Rescuing his soul from corruption, and his life from passing to the sword. For to pass from corruption to the sword, is, after the commission of sin, to arrive at the punishments which have to be endured.

Morals on the Book of Job, Book XXIII

Once man is free from fault, he fittingly escapes punishments. He shows he escapes two kinds of punishments. First, with respect to the spiritual punishment of the soul, "He rescues his soul from corruption," caused by the disorders of the powers of the soul. Second, concerning corporeal punishment, hence he says, "and his life," the corporeal one, "so that he does not perish by the sword," when he is punished for his sin. Or both can refer to bodily death, which is sometimes produced by interior corruption, as when someone dies from sickness which God sends on him for sin. This sometimes happens from the violence of the sword.

Commentary on Job

He chastens him also with pain upon his bed, and makes all his bones to waste away.

By bed, or pallet, or couch in holy Scripture, is understood, sometimes carnal pleasure, sometimes a resting in good works, sometimes temporal rest; for what is meant by what our Lord said in the Gospel to a certain one who was healed, Arise, take up thy bed, and go unto thine house, except that bodily pleasure is signified by bed? And he is specially commanded, when restored to health, to carry that on which he had lain when sick, since every one, who still delights in sin, lies overpowered with fleshly pleasures. But he carries that, when healed, on which he had lain when sick, because when rescued by Divine assistance from his sins, he afterwards endures the insults of that very flesh, in the indulgence of which he used to rest content. But again, by bed, or couch, is designated a resting in good works. Whence the Apostle Peter says, in the Acts of the Apostles, Aeneas, may the Lord Jesus Christ make thee whole; arise, and make thy bed. For what is meant by rise, but leave off the sins which thou hast committed? and what by make thy bed, but engage in those means of grace, in which thou oughtest to rest? So that by rising he was to forsake what he had done, and by making his bed, find after what he should have done. And both these points the Prophet briefly sums up, in saying, Turn aside from evil, and do good. For to turn aside from evil is to rise from that whereon he lay; but to do good, is to make ready those works that win reward, in which he should rest. But he who turns aside from evil, but does not as yet do what is good, has risen from that whereon he lay, but has not yet made for himself a place wherein he is to rest. And again, bed, or couch, is taken for temporal rest; as it is written, Thou hast turned all his bed in his sickness. For when any one, worn out by secular cares, is urged on by Divine grace to forsake the toilsome ways of this world, he is wont to consider how to avoid the attractions of the present life, and to rest from its labours. He presently seeks for himself the station of rest which he desired, and wishes to find a place of cessation from all his labours, as though it were a kind of bed. But because a man while still in this life, in whatever situation, cannot in the secresy of any retirement whatever live without temptations; the pain of temptation is found to press more heavily on that spot, which is contrived for the sake of rest. Whence it is well said by the Prophet, Thou hast turned all his bed in his sickness. As if he were to say, All that he has here contrived for himself for the sake of rest, Thou hast by secret judgment converted to his disturbance. And this is so ordained by the merciful design of God, in order that, in the season of his sojourning, the life of the Elect may be exposed to confusion.

For our present life is the road by which we journey on to our home: and we are harassed here by frequent disturbances, in the secret judgment of God, expressly that we may not love our road instead of our home. For some travellers, if they see by accident some pleasant meadows on their road, are wont to delay, and to turn aside from the straight path on which they have entered. And the beauty of the road delays their steps, while it affords them pleasure. The Lord then makes the way of this world rugged to His Elect, who are journeying towards Him: in order that no one when enjoying the rest of this present life, as if it were some beauteous road, might take greater pleasure in prolonging the journey than in speedily arriving at its end; or forget, when delighted by the way, what he used to long for in his home. But because all the rest, which we have happened to secure for ourselves in this world, is liable to disturbance, it is well said, He chastens him also with pain upon his bed, that is, He disturbs us in the rest of this world, either by the stings of temptation, or by the affliction of the scourge. For if the mind of man has been engaged in virtuous pursuits for ever so short a time, without temptation, it is often, in consequence of those very pursuits, in which it is tranquilly engaged, soon elated by those very virtues, which it is endeavouring to multiply within, from being conscious of the progress it is making. It is therefore exposed to the assaults of temptations, by the merciful dispensation of our Ruler, that thus pride, at the advance it is making, may be checked within it. Wherefore after he had said, He chastens him also with pain on his bed, he fitly subjoined, And makes all his bones to waste away.

By bones in holy Scripture we understand virtues; as it is written, The Lord keepeth all his bones; not one of them shall be broken. Which is specially understood not of the bones of the body, but of the powers of the mind. For we know assuredly, that the bones of many Martyrs were broken in a bodily sense, and the persecutors of the Lord broke the bones of that thief, to whom it was said, To-day shalt thou be with Me in Paradise, as well as those of the other thief on the cross. When He chastens us then with pain on our bed, He makes all our bones to waste away; because when we are assailed with the scourge of temptation, in that rest which we secure for ourselves from this world, we, who might perhaps have been puffed up by our virtues, are brought low by being sore vexed at the knowledge of our infirmity. For when we are advancing as we wish towards God, if no temptation checked our progress, we should believe that we were persons of some strength. But since the Divine dispensation thus deals with us, in order that we may remember our infirmity when tempted, because we forget it when we are advancing, we learn when we advance what we are by the divine gift; and in our temptation what we are by our own strength. But this temptation would in truth entirely hurry us away, did not heavenly protection keep us up. But it strikes us without breaking, it presses on us without moving us, it staggers, but does not cast us down: that we may feel that it is all owing to our own weakness that we are shaken, but that it is the gift of God that we stand firm. But because a soul which is conscious of any good quality in itself, frequently revels in a kind of delight, on calling its virtues to mind, and is bloated as it were by congratulating itself on its own fulness, it is well said that the bones waste away under the assault of temptation. Because while our own weakness is ascertained by the questionings of temptation, all that, as it were, bloated and florid self-congratulation on our own strength, is dried up by the sudden pain of anxiety. And we who, on weighing our good deeds, believed them to be of some value, when smitten somewhat more heavily are afraid that we are about to perish immediately. It is then that all satisfaction at our goodness is changed into fear of punishment. We then discover ourselves to be guilty, though, but just before, we believed ourselves to be saints. Our mind wastes away, our eyes become dull, all the prosperity which used to smile on us vanishes away; the light itself is loathsome, and the darkness of sorrow alone spreads itself over the mind. We see nothing to please us, every thing which comes before us is full of sorrow.

Morals on the Book of Job, Book XXIII

Then he discusses the fact that God can also speak and correct man through the sickness of the body. He first notes sensible pain here, and so he says, "He also chides," a man for past sins, "by pain," which is the corporeal pain which comes from sickness. So he says, "on his bed," according to the Psalm, "Upon his bed of pain." (Ps. 11:4) Second, he notes the weakness of the sick when he says, "and he makes all of his bones grow feeble," when he destroys the strength which consists in his bones.

Commentary on Job

These words mean that the soul of the wicked will never rejoice in the sins that it has committed or in the justice that it has never reached.

Commentary on Job 33:20

His bread becomes abominable to him in his lips, and to his soul the food which before it desired.

As if he were to say in so many words; A mind under affliction believes that every thing which used easily to satisfy, and give it pleasure, is turned into bitterness. For by bread is understood in holy Scripture sometimes the Lord Himself, sometimes spiritual grace, sometimes the instruction of divine teaching, sometimes the preaching of heretics, sometimes sustenance for this present life, sometimes the agreeableness of worldly pleasure. The Lord is signified by bread, as He Himself says in the Gospel, I am the living Bread, Who came down from heaven.

Again, by bread is understood the grace of spiritual gifts, as is said by the Prophet, Who stoppeth his ears, that he should not hear of blood, and shutteth his eyes that he should not see evil, he shall dwell in high places, his high place shall be the munitions of rocks, bread is given to him. For what is to close his ears, not to hear blood, except to refuse consent to those persuasive sins which spring from flesh and blood? or what to close his eyes, not to behold evil, but to disapprove of every thing which is contrary to uprightness? Such an one will dwell in high places; for though the flesh still confines him to things below, he has already fixed his mind on things above. His high place is the munitions of rocks, because he who tramples beneath his feet his longings for worldly conversation, raises himself to his heavenly country by the patterns of the fathers who have gone before. And because he is satisfied with spiritual grace through the gift of contemplation, it is rightly subjoined, Bread is given him; that is, he enjoys the refreshment of spiritual grace, because he has raised himself above the goods of the world, by hoping for those of heaven. Hence also the Lord says of Holy Church by David, I will satisfy her poor with bread; because the humble-minded who dwell therein are filled with the refreshment of spiritual gifts. Again, by bread is set forth the instruction of heavenly doctrine, as is said by the Prophet, Ye who dwell in the land of the South, meet with bread him that is flying away. For they dwell in the land of the South who, placed within Holy Church, are breathed upon by the love of the Spirit from on high. But he is flying, who is wishing to escape from the evils of this world. He then who dwells in the land of the South, should meet with bread him that is flying; that is, he who is already full of the Holy Spirit within the Church, should console with words of instruction the man who is endeavouring to escape from his evil ways. To meet with bread him that is flying, is surely to offer the food of sound doctrine to one who is in fear of eternal punishments, and at one while to restrain his pride by fear, and at another to comfort his fears by encouragement. But because by bread is not unfitly understood the refreshment of holy Scripture, it is said by the same Prophet to the Jews who looked only to the letter, Wherefore do ye spend your money, but not in bread. As though he were saying, Ye consider the holy words, but not for refreshment, because while ye carefully guard the outward letter alone, ye lose that richness of inward refreshment which results from the spiritual meaning. Whence it is properly subjoined in that passage, And your labour for that which satisfieth not.

But again by bread is designated the preaching of heretics; as by Solomon the woman who typifies the congregation of the heretics, and calls together the foolish, says, Eat ye gladly bread in secret. Or, as is written in our translation, Stolen waters are sweeter, and hidden bread is more pleasant. For there are some heresies which are afraid to preach their views openly, and give a greater flavour to their words in the minds of the weak the more they keep them back, as if through greater reverence. Whence it is not improperly said, Eat ye gladly bread in secret. For the secret words of the heretics are more relished by miserable hearts, the more they are not possessed by them in common with other people.

But again, by bread is understood the support of this present life; as Jacob, on his way to Laban, says, O Lord God, if Thou shalt have given me bread to eat, and raiment to put on. And as the Lord says in the Gospel to the crowds which were following Him, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. For they had been filled of the seven loaves. And in their persons the Lord expresses His detestation of those within Holy Church, who approaching to the Lord by holy ministrations, do not by those ministrations seek to gain higher virtue, but only sustenance for this present life: nor do they think what example they should imitate in their conduct, but what gains they may obtain so as to be satisfied. For to follow the Lord from being filled with the loaves, is to have gained temporal support from Holy Church. And to seek the Lord not for the miracles' sake, but for bread, is for people to be eager for religious offices, not for the sake of increasing their virtues, but of acquiring a means of support.

Again, by bread is understood the agreeableness of human pleasure. Whence the Prophet Jeremiah said, while lamenting the abandoned habits of the congregation; All her people sighs and seeks for bread; they have given all their precious things for food to revive the soul. For the people sighs and seeks for bread, whilst the wicked multitude of men is afflicted, because it is not satisfied, to its heart's desire, with the pleasantness of the present life. And it gives all its precious things for food, because it bows down the virtues of its mind to the desire of transitory pleasure. And it endeavours to revive the soul: because it strives to satisfy its own perverse desires. And hence he immediately well adds in the words of that elect multitude, See, O Lord, and consider, that I am become vile. For the People of God becomes vile, when, as the number of the ungodly increases, it engages, in their persons, not in high and heavenly employments, but in worthless and worldly pursuits.

What else then does Eliu mean by bread, but the pleasures of this life? For after having stated the power of temptation, he immediately subjoined, His bread becomes abominable to him in his life, and to his soul the food which before it desired: because, in truth, all the sweetness he used before to enjoy from the prosperity of his life, afterwards becomes bitter by the power of temptation. For sometimes whatever joy, and whatever virtue seemed to smile on him, is suddenly lost through fear of temptation, and the sorrowful mind, as if deprived of these very virtues, is possessed by grief alone. For when it is assailed somewhat more violently by the force of temptation, because it cannot put forth the strength of its usual courage, it laments for it as if it were already lost; and feeling itself emptied of itself, it learns its own weakness, from this its emptiness. And thence it is immediately broken off, as it were, from every pleasure, and loathing the dainty morsels of former delight, takes its fill of that grief which alone it eagerly desires. For every one, when success in holy living smiles favourably on him, is full of mirth: and this very mirth refreshes the mind like pleasurable food. But when he is assailed more sharply by imminent temptation, all joy is through the loathing of grief rejected by his mind, though it used before to rejoice as though fully satisfied with that very joy. Because then a man, when tempted, casts out from the mouth of his heart all pleasurable food, and nothing else gives him pleasure but knowing and lamenting himself, it is well said, Bread becomes abominable to him in his life, and to his soul the food which before it desired.

But, as we said before, we are allowed to be thus tempted under the government of the secret dispensation, in order that we, who by the Divine gift are making progress in virtue, may call to mind what we are by our own natural infirmity: and that all who produce the deeds of virtue, from having received of the gift, may offer the sacrifice of humility from a remembrance of our own weakness. But sometimes, after we have increased in strength, not only are we assailed by sins, but chastised by scourges. But when we are assailed by sins, we are dealt with by a merciful dispensation, to keep us from being elated by those virtues, in which we are making progress. But when we are scourged with the rod, we are warned, by the chastisement of evil, not to be led away with the blandishments of the world. Whilst our sins tempt us, they bring low the virtues, which are gaining strength within us; whilst scourges try us, they root out the pleasures of this world which are rising in our heart. We learn by our sins, which tempt us, what we are of ourselves; by the scourges, which smite us, what we should avoid in this world. We are restrained by the one from inward pride, we are kept back by the other from desiring any thing without us. As long then as we are in this life, we must needs be scourged by the rod, and at times tempted by our sins. For both in the tortures of the scourge, and in our struggle with our sins, not only does our weakness become known to us, but we learn also what progress we have made in virtue. For no one, when at rest, is conscious of his powers. For if there is no contest, no opportunities arise for making trial of our virtues. He who boasts of his bravery in peace, is but a short-sighted warrior. Since then the quality of our strength is often made known by sufferings of the rod, Eliu appropriately adds, saying,

Morals on the Book of Job, Book XXIII

Third, he places the loss of appetite when he says, "Bread," which is common food, "becomes abominable to him during his life," while he still lived, because of sickness, "and the food of his soul, which he desired before, becomes abominable," which refers to other foods which are desired in different ways by different people.

Commentary on Job

His flesh shall waste away, and his bones which were covered shall be laid bare.

For when every outward pleasure is worn away by the pressure of the rod, the bones of inward firmness are laid bare. For what is meant in this place by the word flesh, but fleshly pleasure itself? Or what by bones, but the virtues of the soul? The flesh therefore wastes away, and the bones are laid bare, because while carnal pleasure is brought to nought by the reproof of scourges, those sturdy virtues are laid open, which had long been concealed, as it were, beneath the flesh. For no one learns what progress he has made, except in adversity. For in prosperity, the evidences of strength cannot be discerned. Whence it is written elsewhere, The Lord commanded His loving kindness in the day time, and declared it in the night. Because, in truth, it is in tranquil rest that each man obtains the grace of the heavenly gift, but it is in trouble and adversity that he gives proof how much he has received. Let our flesh then waste away, that our bones may be laid bare. Let us be smitten with the reproofs of a father, that we may know what progress we are making. For by the scourge of the Lord the rankness of carnal pleasure is worn down, but the bones of our virtues are laid bare. Our outward beauty is tarnished by this world's sufferings, but that which was concealed within is made manifest. For when the Apostles had been scourged, they were directed to speak no more in the Name of Jesus. But they rejoiced with exceeding joy, that they were counted worthy to suffer shame for the Name of Jesus: and they confidently replied to their adversaries, We ought to obey God rather than man. See how the strength of their faith shone forth more vigorously in adversity. See how the soundness of the flesh was cut through, but the bones of their virtues were laid open. It is hence said of them by Wisdom, God proved them, and found them worthy for Himself. For, though tried by the blows of adversity, they are found worthy by the laying bare of their bones. For that the trial of their scourging is here meant, is plainly declared by what follows, As gold in the furnace He tried them, and received them as a victim of a burnt offering. Because, then, each man's strength is made known only by adversity, it is well said, His flesh shall waste away, and his bones which were covered shall be laid bare. For the flesh wastes away, while every thing which is perishable and weak is worn away by the scourge. The bones are laid bare, while by these means our latent strength is also made manifest. As we have before said, not merely is the strength of our resolution made known, but also the weakness of our nature laid bare, by the very trials of adversity; and every one shews indeed under trial the progress he has made through God, but also confesses under the very inflictions of the scourges, how weak he is in himself; because not only are the bones laid bare, but the flesh also wastes away.

Morals on the Book of Job, Book XXIII

Fourth, he places leanness when he says, "His flesh will waste away," that is, will fail, "and," consequently, "the bones which were hidden," by flesh, "will be laid bare," because they will appear to be covered only by skin.

Commentary on Job

His soul shall draw near to corruption, and his life to the destroyers.

For the soul of every just man when tempted is said to draw near to corruption, when, for fear his virtue should elate him, he is compelled by the rod to feel what he is in his own natural infirmity. He approaches, in truth, to corruption, because he learns that by his own strength he is not far from destruction, in order that he may ascribe not to himself but to the Lord, that he is far from that destruction. But he approaches to the destroyers, because he sees that, through the infirmity of the flesh, he is very near to sins which cause death: and from these he is the farther removed by the Divine goodness, the more he is conscious that by his own deserts he is very near them. By contemplating his own condition, David had drawn near to corruption, when he said, Remember, Lord, that we are dust; as for man his day is grass. Paul also had, by contemplating his own infirmity, approached the destroyers, when he said, I see another law in my members warring against the law of my mind, and leading me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? To approach then to corruption, and to the destroyers, is for a man, on considering the infirmity of our human nature, to see that he is a sinner, as far as concerns his deserts, and that he possesses, of his own strength, no ground of boasting in himself. For what are we, when bereft of the protection of our Maker? a protection which is considered to be less necessary, if always enjoyed. But it is withdrawn, generally, for our good, that it may be shewn to a man's own self how worthless he is without it. The hand of God, then, which bears us up, even when we know it not, in prosperity, brings us to a true knowledge of ourselves in adversity. And when we begin to fall, from being deprived of it, we are yet supported by its aid. It is a warning to us, that we are trembling to our fall, and His protection, that we remain stedfast.

Let no one consider then that he has any real virtues, even if he is able to display any resolution: since, if Divine protection leave him to himself, he is suddenly unnerved and overpowered in that very point in which he used to boast that he was standing firm. For what is meant by the man of God, when directed to prophesy against the altar at Samaria, exerting in the king's presence the authority of bold speaking, by his miraculously withering the extended arm of the rash king, which he afterwards restored to health of his tender pity? by his refusing when invited, to eat in his house, because he kept the commands of the Lord, which forbade him to eat by the way? But yet he was afterwards seduced to eat on the same way, and perished when he had eaten. What do we gather from an accurate examination of this matter, what (if I may so speak) do we fear and suspect, except that he was perhaps silently boasting in himself that he had put contempt on the king in obeying the commands of the Lord? Hence it was that he was soon shaken from his inward stedfastness, and that sin stole on him in his work, from the same source as pride sprang up in his heart; in order that he might learn when deceived by the false prophet, that it was not of his own strength that he had withstood the commands of the king. But he rightly received the sentence of death from the mouth of that very person, by whose seduction he had turned away from the precept of life, in order that he might receive the true announcement of his punishment, from the same quarter by which he had through carelessness admitted a fault. Because then the grace of God more especially guards and instructs each of His Elect, at the very time when He seems to smite and forsake them, let it be rightly said, His soul shall approach to corruption, and his life to the destroyers; that so the more he is led by adversity to consider that he is in his own strength nigh unto death, he may, in all cases in which he has acted with resolution, have surer ground of life, by flying to the protection which comes from trust in God.

Morals on the Book of Job, Book XXIII

Fifth, he places the danger and fear of death saying, "His soul will approach corruption," which refers to his life, which is lived because of his soul. So he adds, "and the life of that man will approach to the dangers of death," to causes bringing death.

Note he has proposed these things to answer the lament of Job that God does not answer each of his questions in detail. For he wanted to prove by the preceding things that God had spoken to him in three ways: first by natural reason, as he does to all men, second by accusing him in dreams, for he had already said, "You will terrify me with dreams and you will strike me with horror in visions." (7:14); third, by illness, as he had already said, "Now my soul droops within me." (30:16) In the same way one must consider that Eliud, like the other three, believed that the weaknesses come to men from sin, yet not principally as a punishment, like the other three said, but more as a correction.

Commentary on Job

23–24

If there shall be an Angel, speaking for him one of like things to shew the righteousness of man, he will pity him.

For who is this Angel, but He who is called by the Prophet, The Angel of mighty counsel? [Is. 9, 6. lxx.] For because to declare is called 'evangelize' in Greek, the Lord in announcing Himself to us is called 'Angel.' [as Is. 63, 9] And he well says, If there shall be a messenger [or Angel] speaking for him; [Rom. 8, 26] because, as the Apostle says, He even intercedes for us. But let us hear what he says for us; One of like things. It is the way with medicine to cure disease sometimes by similar, sometimes by contrary, remedies. For it has frequently been wont to cure the hot by warm, and the cold by cold, applications; and on the contrary, the cold by warmth, the hot by cold. Our Physician then, on coming to us from above, and finding us oppressed with such great diseases, applied to our case something of a like, and something of a contrary, nature. For He came to us as Man to men, but as a Just One to those who were in sin. He agreed with us in the truth of His nature, He differed from us in the power of His righteousness. For sinful man could not be amended, except by God. But it was necessary that He who was healing him, should be an object of sight; in order that He might amend our former sinful lives, by setting a pattern for us to imitate. But it was not possible that God could be seen by man; He therefore became man, that He might be seen. The Holy and Invisible God appeared therefore as a visible man, like ourselves; that while He seemed to be of like nature, He might teach us by His holiness. And while agreeing with our condition in verity of nature, He might put a stop to our sickness by the might of His skill.

Because then the Lord, when coming in the flesh, did not bear our guilt for His own fault, nor our punishment as a matter of necessity, (for untainted by spot of sin, He could not be involved in our condition of guilt, and therefore voluntarily underwent our death, when He so willed, every kind of necessity lying beneath His feet ['calcata'],) it is rightly said, that that messenger speaks, in behalf of man when tempted, 'one of like things,' because He was neither born as other men, nor was like them in His dying, or His rising again. For He was conceived, not by the cooperation of natural intercourse, but by the Holy Spirit coming on His Mother. [Luke 1, 35] And when born He proved the fecundity of His Mother's womb, though preserving its virgin purity. But again, we all die when we do not wish it; because we are constrained through the sinfulness of our nature to pay the debt of punishment. But He, from having no admixture of sin, did not submit to any punishment as a matter of necessity. But because He subdued our guilt by triumphing over [al. 'condemning'] it, He underwent our punishment out of pity for us; as He Himself says, I have power to lay down My life, and I have power to take it again. [John 10, 18] Who had also said before, No one taketh it from Me; but I lay it down of Myself. But again, He was not raised again like other men; because our resurrection is deferred to the end of the world, while His was celebrated on the third day. And we indeed rise by Him, for He rises by Himself. For He Who was God needed not, as we, to be raised up by any one else. In this then does His resurrection differ from ours, that we do not rise again of ourselves, as He did. For since we are simply men, we need some superior assistance to enable us to rise. But He as God displayed the same power of raising [Oxf. Mss. 'resuscitationis.' edd. 'rising.'] again with the Father and the Holy Spirit, though He alone in His human nature had experience of it. Because then the Lord, though truly born, truly dead, and truly raised again, differs from us, in all these points, in the greatness of His power, but agrees only in the verity of His nature, it is well said that that Messenger speaks for us one of like things. For since He surpasses us in all His doings with His immeasurable power, yet in one point, the verity of His nature, He does not differ from us.

He speaks in our behalf to the Father, through that in which He shews Himself to be like us. For His speaking or intercession is His proving Himself to be very Man for man's sake. And well, when he had said, He says one of like things, he immediately added, that he might declare the righteousness of man. Because, if He had not become like unto men, man would not appear just before God. For He announces our righteousness, by the very fact 'that He deigned to take on Himself our infirmity. [Heb. 2, 16, 17] For that fatal persuasion had polluted us all with the infection of sin from our very origin; [Gen. 3, 3] and there was no one who, in speaking to God in behalf of sinners, could appear free from sin; because an equal guilt had involved all alike who were created from the same lump. Therefore the Only-begotten of the Father came to us, and assumed our nature without committing sin. [Rom. 5, 12] For it was requisite that one who could intercede for sinners should be free from sin, because doubtless He could not wipe away the infection of others' guilt, if He had to bear His own. It is well said then, that in appearing in our likeness He announced righteousness to men. For He proved Himself, in interceding for sinners, to be so righteous a Man as to merit forgiveness for others.

He will pity him, and will say, Deliver him from going down to corruption; I have found a way to propitiate for him.

The Mediator between God and man, the Man Christ Jesus, shews mercy on man, by having assumed the form of a man. Through this compassion He says to His Father on behalf of redeemed man, Deliver him from going down to corruption. For as we before said, His saying, Deliver him, is His shewing forth man's nature free by taking it upon Him. For by that flesh which He assumed, He proved the freedom of this also which He redeemed. This ransomed flesh is, in truth, ourselves, who are fettered by the consciousness [al. 'condition.'] of our guilt. But by the righteousness ['aequitate.'] of so mighty a Redeemer are we set free, as He says Himself, If the Son hath set you free, ye shall be free indeed. [John 8, 36] And in behalf of this ransomed man it is well said, That he go not down to corruption. For it had been said above, His soul shall draw near to corruption. It is declared afterwards, That he go not down to corruption. As if He were to say, Because he is aware, from a sense of his infirmity, that he is not far from corruption, therefore let him not descend to the death of corruption. For he would rightly go down to corruption, if he were to consider that by his own strength he was far removed from it. But because he has approached thereto with humility, he ought to be mercifully delivered therefrom; that the more he confesses he is weak by nature, he may be the more strengthened against the sins which assail him. For whoever extols himself above his proper condition, is weighed down by the very burden of his pride, and plunges himself the lower, the more he has rushed into the sin of pride, and has separated himself far from Him Who is truly exalted; [Luke 14, 11] and he sinks the more to the bottom, from the very fact, that he considered himself in union with the highest; as is said by the Prophet to the soul which exalts itself, The more beautiful thou art, go down, and sleep with the uncircumcised. [Ez. 32, 19] For every one who neglects to consider the hideousness of his infirmity, but looks through haughtiness of pride to the credit of his virtue, sinks the lower, from his being more beautiful. Since from priding himself on his merits, he falls into the lowest depths of destruction, on account of the very qualities, for which he considered himself worthy of honour. And he descends and sleeps with the uncircumcised, because he perishes in eternal death with other sinners. Because then this man humbly confessed that he was near to corruption, it is well said of him, Deliver him from going down to corruption; in order that he may the more escape punishment, from his not turning his eyes towards what is wrong. But because there was no one for whose merits the Lord could have needs been reconciled to us, the Only-begotten of the Father, taking on Himself the form of our infirmity, alone appeared just, in order that He might intercede for sinners.

And the Messenger, when speaking in behalf of this ransomed man, well says, I have found a way to propitiate for him. As though the Mediator between God and man were plainly to say, Because there was no one to appear before God as a righteous intercessor in behalf of man, I have made Myself a Man, to gain propitiation for mankind; and in manifesting Myself as a Man, I found a way of justly propitiating for him. And because the Lord, in taking on Him infirmity, when He endured our punishment in His death, reversed our corruption by His rising again, that Messenger fitly subjoins the sufferings of our mortal state, and shews pity on them, saying,

Morals on the Book of Job, Book XXIV

Since Job seemed to lament not only that God had not spoken to him, but also that he could not approach to have a discussion with God and to plead his case before him, (cf. 23:3) Eliud therefore wants to make a satisfactory answer to this question. Although the approach to God does not clearly lie open to a man, the angels still are the mediators between God and men, who propose the justice of man to God not to teach him, but to help men in their desires. So there is no lack in man if he is unable to approach the divine throne through his own powers without aid to propose the justice of his cause to him. To prove this he says, "If there should be for him," for the afflicted man, "an angel who speaks," intercedes, and lest it be feared that one angel would not suffice to intercede for all, he then says, "one of the thousands [according to what the text already said, 'can one number his hosts?' (25:3)] to announce the justice of the man," to propose in the presence of God whatever is just on the part of a man.

Commentary on Job

"He (God) will have mercy on him," on the man afflicted, "and he will say," that is, he will order the angel, "Deliver him," for just as he is the one who brings forward the justice of man in the presence of God, so also he is the executor of the divine mercy in the presence of men. He then explains that from which he must be freed saying, "from going down into corruption," to death. He then shows that this freedom pleases God when he adds, speaking in the person of God, "I have found how I am propitiated to him," because something of the justice I was seeking appears in man and because of this I can have mercy on him.

Commentary on Job

His flesh is consumed by punishments, let him return to the days of his youth.

For when that first man fell from God, we were driven from the joys of Paradise, and were involved in the miseries of this mortal life; [Gen. 3, 23. 24.] and we feel, by the pain of our punishment, what a grievous fault we committed by the persuasion of the serpent. For having fallen into this state, we have found nothing, out of God, except affliction. And because we have followed the flesh, through the sight of the eyes, we are tortured by that very flesh which we preferred to the commands of God. For in it we daily suffer sorrow, in it torture, in it death; that the Lord by a marvellous economy might convert that, by which we committed sin, into a means of punishment; and that the severity of punishment might spring from the same source as that which had given rise to sin; so that man might be disciplined to life by the bitter suffering of that very flesh, by the pride of delighting which he had drawn near to death.

Since then the human race was oppressed by the innumerable sufferings of this life in the flesh, but both the guilt and punishment of our sin were blotted out by the coming of our Redeemer, let it be said of redeemed man, His flesh is consumed with punishments; let him return to the days of his youth. As if he were to say, Through the punishment of his mortality, he is cast down, as it were, by the age of his old condition; let him return to the days of his youth; that is, let him be renewed in the integrity of his former life, that he may not remain in the state in which he has fallen, but return on his redemption to that for the enjoyment of which he was created. For Holy Scripture is frequently accustomed to put youth for newness of life. Whence it is said to the Bridegroom on his approach, The young damsels have loved Thee: [Cant. 1, 3] that is, the souls of the Elect, renewed by the grace of Baptism, which do not yield to the practices of the old life, but are adorned by the conversation of the new man. For he in truth was bewailing the age of the old man which was wasting away in the midst of sins, who says, I have become old amongst all mine enemies: [Ps. 6, 7] and some one also on the other hand, advising a person to rejoice in virtue, says, Rejoice, O young man, in thy youth. [Eccles. 11, 9] As though he were saying, Let each man who is strong rejoice in his renewal; that is, let him place his joy not in the pleasures of his old life, but in the virtue of his new conversation. But since we are brought back to this strength of new life, not by our own powers, but by the mediation of the Redeemer, let the Messenger say, in interceding for this man under the rod, Let him return to the days of his youth. And because, as our Redeemer intercedes to the Father in our behalf, we ourselves shake off the torpor of our former life, and are inflamed with a thirst for prayer, it is well added of ransomed man,

Morals on the Book of Job, Book XXIV

Since Job had said, "My flesh is clothed with corruption," (7:5) as if he could not be restored, he excludes this saying, "His flesh has been consumed by punishments," as if to say: This is not injurious to my power, and so "let him return to the days of his youth," i.e. let him recover the strength like a young man.

Commentary on Job

He shall pray unto God, and He will be favourable unto him.

He says that the Messenger implores first, and man afterwards; for did not the Lord first intercede with the Father through His Incarnation, and pray for our life, our insensibility would never rouse itself to ask for those things which are eternal. But the entreaty of His Incarnation came first, that our awakening from sloth might afterwards follow. But because the light of truth bursts forth with secret joy in our hearts, after temptations, and frequently after great griefs, it is rightly added of this man thus tempted, and imploring God, And he shall see his face in exultation.

It was stated above, how God bears us down ['afficit'] by manifesting Himself to us. But it is now stated how He cheers us, while He thus makes Himself known. For a man hath compunction in one sort, when on looking within he is frightened with dread of his own wickedness, and in another when on looking at heavenly joys he is strengthened with a kind of hope and security. The one emotion excites tears of pain and sorrow, the other tears of joy. For it is called exultation ['jubilum'], when joy unspeakable is conceived in the mind, a joy which can neither be concealed, nor yet expressed in words. It betrays itself however by certain motions, though not expressed in any suitable words. And hence David the Prophet, on seeing that the souls of the Elect conceive a joy too great for them to bring out in words, declares, Blessed is the people that knoweth exultation. [Ps. 89, 15] For he says not 'that speaketh,' but 'that knoweth,' because exultation can be known in the understanding, though it cannot be expressed in words. For that which is too high for feeling, is felt therein. But since the mind of him who feels it is scarce sufficient for its contemplation, how can the tongue of the speaker suffice to tell of it? Because, then, when the light of truth pierces our hearts, it makes us at one time full of sorrow, from its display of strict justice, and delights us at another by disclosing inward joys: after the bitternesses of temptations, after the sorrows of tribulations, it is fitly subjoined, He shall see his face in exultation.

For the fire of tribulation is first darted into our mind, from a consideration of our own blindness, in order that all rust of sins may be burnt away. And when the eyes of our heart are purged from sin, that joy of our heavenly home is disclosed to them, that we may first wash away by sorrow that we have done, and afterwards gain in our transports a clearer view of what we are seeking after. For the intervening mist of sin is first wiped away from the eye of the mind, by burning sorrow; and it is then enlightened by the bright coruscations of the boundless light swiftly flashing upon it. At which sight, seen after its measure, it is absorbed in a kind of rapturous security; and carried beyond itself, as though the present life had ceased to be, it is refreshed in a manner by a kind of new being. The mind is then besprinkled with the infusion of heavenly dews from an inexhaustible fountain. It there discerns that it is not sufficient for that enjoyment, to which it has been hurried, and from feeling the truth, it sees that it does not discern how great that truth is. And it counts itself to be further removed from this truth, the nearer it approaches to it, because unless it beheld it in a certain degree, it would never feel that it was unable really to behold it.

The effort therefore of the mind is driven back, when directed towards it, by the bright encircling of its boundless nature. For filling all things with itself, it encircles all things; and our mind does not expand itself to comprehend that boundless object which encircles it, because the imperfection of its own circumscribed state keeps it within narrow bounds. It accordingly falls back at once to itself, and having seen as it were some traces of truth before it, is recalled to a sense of its own lowliness. But yet this unsubstantial and hasty vision, which results from contemplation, or rather, so to speak, this semblance of a vision, is called the face of God. For we, who recognise a person by his face, not unnaturally call the knowledge of God, His face. Whence Jacob says, after he had struggled with the Angel, I have seen the Lord face to face. [Gen. 32, 30] As though he were to say, I know the Lord, because He Himself has deigned to know me. But Paul declares that this knowledge will take place most completely in the end, when he says, Then shall I know, even as I am known. [1 Cor. 13, 12] Because then, after the contests of labours, after the waves of temptations, the soul is often caught up in rapture, in order that it may contemplate a knowledge of the Divine Presence, (a Presence which it can feel, but which it can never fully enjoy,) it is well said of this man who is tempted, after his many labours, He will see His face in exultation. But because the more a man contemplates heavenly things, the more does he amend his earthly doings, after the grace of contemplation he fitly adds the righteousness of his doings. And He will render to man his righteousness.

It is called our righteousness, not as being of ourselves, but as made ours by the Divine bounty: as we say in the Lord's prayer, Give us this day our daily bread. [Matt. 6, 11] See we both call it ours, and yet pray for it to be given us. For it becomes ours, when we receive it: but yet it is God's, because it is given by Him. [Luke 11, 3] And it is therefore God's, as of His gift, and it becomes truly ours, by virtue of our accepting it. It is in this way then that God in this place renders to man his righteousness: not that which he had of himself, but that which he received, having been so created as to have it; and in which, having fallen, he would not continue. God therefore will render to man that righteousness unto which he was created, that he may take delight in clinging to God, that he may dread His threatening sentence, that he may no longer trust the alluring promises of the crafty serpent.

For our ancient enemy ceases not daily to do the very same thing which he did in Paradise. For he endeavours to pluck out the words of God from the hearts of men, and to plant therein the false blandishments of his own promising. He day by day softens down the threatenings of God, and invites to the belief of his false promises. For he falsely promises temporal blessings, to soften down in men's minds those eternal punishments which God threatens. For when he promises the glory of this life, what else does he do but say, Taste, and ye shall be as gods? [Gen. 3, 5] As if he said plainly, Lay hold on worldly desires, and appear lofty in this world. And when he endeavours to remove the fear of the Divine sentence, what else does he say but the very words he used to our first parents, Why hath God commanded you that ye should not eat of every tree of paradise? [Gen. 3, 1] But because man has, by the Divine gift, recovered on his redemption that righteousness, which he lost long since after his creation, he exerts himself more vigorously against the allurements of crafty persuasion, because he has learnt by experience how obedient he ought to be; to the Divine command. And him whom sin then led to punishment, his own punishment now restrains from sin: in order that he may be the more fearful of offending, the more, through the fear of punishment, he blames the evil he has done. Whence it follows,

Morals on the Book of Job, Book XXIV

Therefore, after he has suggested the words of God which free him, Eliud uses his own words to describe the manner of human liberation saying, "He will invoke God in prayer," for it is not enough for an angel to speak for him, but to be freed he must also pray for it himself. Or this argument can be connected in another way. For because he had shown above that man cannot lament that he cannot place his case in the presence of God, since an angel proposes it there for him efficaciously (v.23), now he shows that he too can place it there for himself in prayer. To show that this is as effective as the first way he says, "and he (God) will be pleased by him (man)," according to the words of the prophet Joel, "He is kind and merciful and placated about evil." (2:13) From this there follows in man a confidence in thinking about God with some spiritual joy, and so he says, "and he (man) will see his face," that is, he will consider his goodness, imperfectly in the present life and perfectly in the future life, "in a shout of joy," in joy which is in some way inexplicable. "And," so, "he (God) will render his justice to men," because he will reward him for his merits, after he has removed the impediment of sin.

Commentary on Job

He will look on men, and will say, I have sinned.

He would not know himself to be a sinner, if he had not righteousness. For no one detects his own deformity, except when he has begun to be upright. For he who is altogether deformed, cannot perceive what he really is. But he who is conscious that he is a sinner, has begun in some measure to be righteous; and from being righteous, blames his conduct when yet unrighteous. And by this accusation of himself he begins to cleave to God; when, passing a righteous sentence against himself, he condemns that in himself, which he perceives to be displeasing to Him. This man then, having regained his righteousness, exclaims, I have sinned. And the expression which precedes deserves notice, He will look on men; and it is then subjoined, and will say, I have sinned. For some persons know not that they have sinned, because they do not observe men. For were they to observe men, they would more readily acknowledge how much they had fallen beneath men by sin. And though Holy Scripture is sometimes accustomed to put 'men' for those who savour the things of men, as the Apostle says, For whereas there is among you envying and strife, are ye not carnal, immediately subjoining, Are ye not men? [l Cor. 3, 3] Yet sometimes it calls those 'men,' whom reason distinguishes from the beasts, that is, whom it shews to be unaffected by the bestial influence of passions. To whom the Lord says by the Prophet, Ye, the flock of My pasture, are men. [Ez. 34, 31] For the Lord in truth feeds them, whom carnal pleasure does not affect as it does the beasts. But, on the other hand, they who yield to the desires of the flesh, are no longer called men, but beasts. As is said by the Prophet of some who were dying in their sins, The beasts rolled in their dung [E.V. The seed is rotten under their clods.] [Joel 1, 17] For for beasts to rot in their dung, is for carnal men to finish their life in the filth of lust. For they are said to be no longer men, but beasts, of whom it is said by the Prophet, Every one was neighing after his neighbour's wife; [Jer. 5, 8] and of whom another Prophet says, Their flesh is as the flesh of asses, and their issue the issue of horses. [Ez. 23, 20] And hence it is said by David, Man, when he was in honour, did not understand, he has been compared to senseless beasts, and made like to them. [Ps. 49, 20] Since then those are called men, who are supported by reason and justice, and those are termed irrational animals, who are slaves to carnal pleasure, it is well said of this penitent, He will look on men, and will say, I have sinned. As though it were said, He beholds the examples of holy men, and considering himself in comparison with them, he discovers that he is sinful. For if a person is desirous of most completely learning his real character, he ought no doubt to look at those who are different from himself: that from the comeliness of the good he may measure the extent of his own deformity, by that of the goodness he has left. For by those who possess every good quality in abundance, he rightly considers of what he is in want. And he beholds in their beauty his own deformity, which he is able to endure within himself, but not to perceive. For a man who wishes to judge of darkness ought to look at the light, in order to see by it what to think of that darkness, by which he is prevented from seeing. For if a sinner looks at himself, without having learnt the character of the righteous, he in no way comprehends himself to be a sinner. For he cannot really see himself; for not knowing the brightness of the light, what else, on looking at himself, does he behold but darkness? We ought then to look at the conduct of the righteous, in order to gain an accurate knowledge of our own. For what they seem to be, is proposed as a kind of model for our imitation.

The life of good men is a living study; whence the same righteous men are not undeservedly termed books in the language of Scripture; as it is written, The Books were opened, and another Book was opened, which is the Book of Life; and the dead were judged out of those things which were written in the Books. [Rev. 20, 12] For the Book of Life is the very sight of the approaching Judge. In this are written as it were, all His commands, for whoever beholds it, soon understands by the testimony of conscience what he has omitted to do. The Books also are said to be opened, because the conduct of just men, in whom the commands of heaven are seen impressed in act, is then made manifest. And the dead were judged out of those things which are written in the Books; because in the conduct of the righteous, which is set forth, they read as in an open book the good which they refused to do themselves, and are condemned on comparison with those who did it. In order therefore that each one then beholding them may not lament his own omissions, let him now observe in them what he should imitate. And this the Elect do not cease to do. For they study the conduct of their betters, and leave off their more depraved course of conduct.

And hence in the Song of Songs it is said to Holy Church by the voice of the bridegroom, Thy two breasts are like two twin kids of the she goat, which feed among the lilies, until the day breathe, and the shadows incline. [Cant. 4, 5. 6.] For what are the two breasts, except the two peoples coming from Jewry and from among the Gentiles, who are implanted in the body of Holy Church, by the purpose of wisdom, upon the secret of the heart. And they who are elected from these people, are compared to the young of the she-goat, because they are conscious through their humility that they are weak and sinful; but if any obstacles meet them in the way of worldly impediment, as they are hastening on by the power of love, they bound over them, and with the leaps of contemplation climb to the knowledge of heavenly things. And in order to do this, they study the examples of the Saints who have gone before. Whence they are said to feed amongst the lilies. For what is meant by lilies, but the conduct of those who say with all truth, We are unto God a sweet savour of Christ? [2 Cor. 2, 15] The Elect, therefore, in order to gain strength to attain the highest eminence, feed themselves to the full by beholding the sweet-scented and pure life of the just. They even now thirst to know the Lord, they burn with the fires of love, to be satiated with the contemplation of Him. But because they are unable to do so while still in this life, they feed meanwhile on the examples of the fathers who preceded them. And hence the time of their feeding on the lilies is appropriately defined by the words, Until the day breathe, and the shadows incline. For as long as we are passing along the shades of this mortal state, till the dawn of the eternal day, we need to be refreshed with the examples of the righteous. But when the shade of this temporal corruption has inclined, when this mortal state has passed away, because we behold the light of the day itself within us, we do not seek to be kindled with the love of it by the examples of others. But now, since we cannot as yet behold it, it is specially necessary for us to be roused by looking at the conduct of those who have followed it perfectly. Let us see then how beauteous is the activity of those who pursue their course, and learn how disgraceful is the sloth of the sluggish. For as soon as we behold the conduct of the virtuous, do we condemn ourselves with the punishment of confusion within. Shame presently assails the mind; soon does guilt condemn us with just severity: and we are sore displeased even with that, in which perchance we still disgracefully feel pleasure.

Whence it is well said by Ezekiel, Son of man, shew the temple to the house of Israel, that they may be confounded by their iniquities, and measure the fabric, and blush for all that they have done. [Ez. 43, 10, 11] For the temple of God. is shewn to the children of Israel to their confusion; when it is shewn to sinners to their confusion, with what great sanctity the soul of each righteous person shines forth, which God inhabits by His inspiration; in order that they may see therein the good which they slight, and blush in themselves at the evil which they commit. But to measure the fabric, is accurately to weigh the conduct of the righteous. But while we measure the fabric, we must needs blush at all that we have done: because the more accurately we consider and enquire into the conduct of the good, the more severely do we reprove in ourselves all our iniquity. But the Prophet is rightly told, to shew the temple. For since a sinner makes shifts not to consider the righteousness of the just, he should learn it at all events by the voice of the preacher. But to shew the temple to sinners, is to relate the deeds of the virtuous to those who refuse to consider them of their own accord. They then, as we said, who desire to attain to the highest eminence, must necessarily always attend to the progress of their superiors, in order that they may condemn their own fault with greater severity, as they behold in them a higher object of admiration.

But why do we say this of sinners, when we see the workers of righteousness themselves also carried forward with so high a dispensation? For one receives the gift of wisdom, and yet reaches not the grace of extraordinary abstinence. Another is endowed with great power of abstinence, but yet is not enlarged in the loftiest contemplation of wisdom. Another is able to foresee all future events by the spirit of prophecy: but yet cannot alleviate the evils of present annoyance, by the gift of healing. Another by the gift of healing alleviates the evils which immediately annoy us, but yet, from not possessing the spirit of prophecy, is ignorant of the future. Another is able to give liberally to the indigent much of what is his own, but yet cannot boldly confront the evil doers. Another boldly confronts evil doers, in God's behalf, but yet refuses to give all his goods to the needy. Another by already constraining himself even from idle talk, subdues the wantonness of the tongue, but yet does not trample down the emotions of anger which still rise within him. Another now perfectly controls his rising passion, but still allows his tongue full range in pleasantry. What is it then, that this man needs that good quality, in which another is strong, and that another, though powerful in many ways, yet sighs for the lack of those excellencies, which he observes others abundantly enjoying? Except it be that we are so dealt with by a marvellous dispensation, that by means of this which another enjoys, and this man has not, the one may be shewn to be superior to the other: so that the more a man considers, from the virtues which he has not, that he is inferior to those that possess them, he may the more eagerly advance towards humility. And thus it comes to pass, that while they behold in each other something to admire, their separate virtues both keep them from loftiness of pride, and kindle in them a desire after greater progress. For we prepare ourselves with great anxiety to undertake our own improvement, when we observe in others that virtue which we have not ourselves. Whence the prophet Ezekiel, when he had described the flying animals, subjoined, And I heard behind me a voice of a great commotion, saying, Blessed be the glory of the Lord, from His holy place, and the sound of the wings of the living creatures, striking one against the other. [Ez. 3, 12, 13] For what must we understand by the wings of living: creatures, but the virtues of the Saints? For when they despise the things of earth, they rise on their wings to heaven. Whence it is rightly said by Isaiah, They who trust in the Lord shall renew their strength, they shall lake wings as eagles. [Is. 40, 31] The flying creatures then strike one another with their wings, because the minds of the Saints, in their desires after heavenly things, are urged on by the mutual consideration of each other's virtues. For a man strikes me with his wing, who kindles me with desire of better things by the example of his own holiness. And I strike with my wing the next living creature, if ever I present to another person a good deed for him to imitate.

But since we have said that the conduct of holy men is signified by these living creatures, let us raise our eyes to the light, and consider attentively with what mutual beating of their wings they excite each other. For Paul, when he surpassed the carefulness of other holy men, by labouring more vigorously in preaching, that he might keep himself from pride, and nourish his strength in the bosom of humility, declares in remembrance of his former cruelty, and on contemplating the innocence of all the Apostles, For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. [l Cor. 15, 9] And yet the chief ['primus,' 'principatus.'] of these same Apostles, as though in forgetfulness of the preeminence conferred on him, as if he were endowed with less wisdom, admires the wisdom which was in Paul, saying, As our most beloved brother Paul also, according to the wisdom given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood. [2 Pet. 3, 15. 16.] Lo, Paul admires innocence in the Apostles; lo, the chief of the Apostles admires wisdom in Paul. What then is this, except that holy men who mutually prefer others to themselves, from a consideration of their virtues, as flying animals touch each other with the stroke of their wings, in order that they may excite each other to higher flights, the more humbly they observe something in each other to admire? We must therefore infer from hence how anxiously we, who are lying in the lowest depth, should study the lives of those who are our superiors; if even they, who have already arrived at 'such a height of sanctity, are ever looking out for something to admire and imitate in others, in order that by walking in humility they may advance to greater things.

But of these things the reprobate are ignorant: for they ever fix their eyes on the lowest objects. And if ever they come into the way of the Lord, they proceed not to trace the footsteps of those who are better, but always to look at the examples of those who are worse than themselves. Nor do they look at the conduct of those to whom they may humbly consider themselves inferior, but of those to whom they may proudly prefer themselves. For they look at those who are worse than themselves, to whom they boast that they are preferable, and therefore they cannot advance to better things, because they consider it sufficient for them that they surpass the very worst. Wretched men! they go on in their way, and yet look backward. In their hope indeed they do as it were put a foot before; but in looking to evil examples they turn their eyes behind them. They are anxious to appear upright, but take a crooked standard by which to find that they are such. For if they wish to know themselves as they really are, they should look at the examples, not of those who are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at 'men.' For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness, it is well said,

He will look on men, and will say, I have sinned, and have truly done wrong, and I have not received as I deserved.

Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself [E.V. He that is first in his own cause seemeth just.], [Prov. 18, 17] he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and have not received as I deserved.

For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved.

Morals on the Book of Job, Book XXIV

But this is not possible unless man humbly recognizes and confesses his sin, and so he says, "He will consider man," as if spontaneously offering himself for the confession of sin, and so he continues, "and he will say, 'I have sinned.'" So one does not think that he has said this from humility he adds, "and I have truly perverted what is right." He says this against Job because Job had said, "I have not sinned and my eye lingers on bitter things." (17:2) In his confession he will not lament about the gravity of the punishment, and so he says, "and I did not receive the punishment I merited," as if to say: I merited a graver punishment, and he says this against what Job had said, "If only my sins were weighed in which I merited anger and so on." (6:2)

Commentary on Job

For he hath delivered his soul from going onwards to destruction.

Because when Divine Grace goes before us in good works, our free will follows it, we, who yield our consent to God Who delivers us, are said to deliver ourselves; and hence Paul when saying, I laboured more abundantly than they all, [1 Cor. 15, 1] for fear he should seem to ascribe his labours to himself, immediately added, Yet not I, but the grace of God which was with me. For since he had followed with his free will the preventing grace of God in him, he properly adds, with me, that he might neither be unthankful for the Divine gift, nor yet remain a stranger to the merit of free-will. But of him, who by gaining a knowledge of himself consented to Him Who set him free, he rightly says [al. 'it is rightly said.'], He hath delivered his soul from going onwards to destruction. It follows, But that it should live, and see the light.

That is to say, the light of truth, which he could not see when dead in heart. Or certainly, because the Lord has said, I am the Light of the world, [John 8, 12] even the dead also shall behold the light, when all the ungodly shall have seen Him coming to judgment in the form of Manhood. But he lives, or beholds the light at that time, who has the eyes of his heart set free, and beholds Him in the form of the Godhead.

Morals on the Book of Job, Book XXIV

He shows the fruit of humility saying, "For he freed my soul," in confessing his sin, "from going to destruction," which refers to death, corporeal or spiritual. He also wants to attain further goods and so he says, "but in living my soul will see the light," which is either the corporeal light or the spiritual light of wisdom.

Commentary on Job

All these things God worketh three times with every man.

Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption, and his life to the destroyers. [ver. 22] But it was subsequently added, He shall pray unto God, and He will be favourable unto him, and he will see His face with joy; and he hath delivered his soul from going onward to destruction, but that it should live, and behold the light. [ver. 26] In these expressions, then, now collected and accumulated together, the bitterness of sorrow precedes, the joy of security comes after. And it is presently added, All these things God worketh three times with every man. As if he were to say, What I have said once of one person only, takes place three times in every person. But we must carefully consider what are these three times, wherein each man is affected with anxiety and sorrow, and is immediately after sorrow called back to the security of joy. For, as I before said, he had stated above, that grievous sorrow first depresses ['afficit'] us, and that great delight raises us up afterwards. If we watch then attentively, we find that these three stages of sorrow and joy succeed each other, in the mind of each of the Elect, in these following ways, that is to say, in his conversion, his temptation, and his death.

For in that first occasion of conversion, which we have mentioned, great is the sorrow of a man, when, from considering his own sins, he wishes to burst the fetters of worldly cares, and to walk in the way of God along the course of a secure conversation, to cast aside the heavy burden of temporal anxieties, and to bear the light yoke of the Lord, in a bondage akin to freedom. For as he thinks on these things, there occurs to his mind that old familiar carnal pleasure, which, from having become inveterate, binds him the closer, the longer it has held him; and is the more loath to permit him to escape. And then what pain is there, and what anxiety of heart, when the Spirit calls him on one side, the flesh calls him back on the other, his love for his new life invites him on the one hand, his old depraved habits assail him on the other: on the one side he glows with longings for his heavenly country, and on the other has to bear in himself that desire of the flesh, which pleases him to a certain degree, even against his will? Of a man thus embittered it is rightly said, His bread becomes abominable to him in his life, and his soul hath drawn near to corruption, and his life to the destroyers. But because Divine Grace does not suffer us to be long exposed to these difficulties, it bursts the chains of our sins, and leads us quickly by its consolation to the liberty of our new life; and the joy which succeeds makes up for the former sorrow. And thus the mind of every one when converted rejoices the more on attaining its wishes, the more it remembers the pain it has endured in its endeavours after them. Unbounded is the joy of the heart: because in its hope of security it now draws near to Him, Whom it desires; so that it can rightly be said of it, He shall pray unto God, and He will be favourable unto him, and he shall see His face with joy. Or without question, He hath delivered his soul from going onwards to destruction, but that it should live, and see the light.

But for fear a man should believe himself holy immediately on his conversion, and security should overthrow him, whom the contest with pain could not overpower, he is permitted, in the dispensation of God, after his conversion, to be wearied with the assaults of temptations. The Red sea was already crossed by his conversion, but enemies still oppose him to the face while in the wilderness of this present life. We leave already our past sins behind us, as the Egyptians dead on the shore. But destructive vices still assail us, as fresh enemies to obstruct the way on which we have entered to the land of promise. Our former offences, as enemies who were pursuing us, have been already laid low by the power of God alone. But the assaults of temptations meet us to our face like fresh enemies, to be overcome with our own endeavours also. Conversion in truth produces security: but security is commonly the parent of negligence. To keep security from generating carelessness, it is written, My son, in coming to the service of God, stand in justice and fear, and prepare thy soul for temptation. [Ecclus. 2, 1] For he says, not for rest, but for temptation, because our enemy is the more eager to conquer us as long as we are in this life, the more he discerns that we are rebelling against him. He cares not to buffet those, of whom he perceives that he can hold quiet possession. But he is excited the more vehemently against us, inasmuch as he is expelled from our hearts, as if from the rightful possession of his own habitation. It was this, which the Lord, in a kind of economy, typified in His own person. For he did not permit the devil to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign of our own future conversion, [Matt. 4, 1] that His members would have to endure more severely the wiles of temptation, after they were beginning to advance Godwards. After the first occasion then of sorrow and joy, which every one feels in his endeavour after conversion, does this second time succeed. Because a man is assaulted with the attack of temptations, in order that he may not become relaxed by the carelessness of security. And he is generally welcomed with great sweetness of consolation, at the beginning of his conversion, but he experiences afterwards the severe labour of probation.

There are in truth three states of the converted; the beginning, the middle, and the perfection. But in this commencement they experience the charms of sweetness, in the mid-time the contests of temptations, but in the close the plenitude of perfection. Sweets then are first their portion, to comfort, afterwards bitternesses to exercise, and at last transcendent delights to confirm them. For every man too first soothes his bride with sweet blandishments, though he tries her when now united to him, with sharp reproofs, and possesses her, when she is proved, with thoughts of security. And hence also the people of Israel, on being summoned out of Egypt, when God betrothed Himself to the sacred marriage of the soul, was vouchsafed at first, in the place of pledges, the allurement of miracles; but, after marriage, is exercised with trials in the wilderness, and after trial, is confirmed in the land of promise with the plenitude of virtue. It first then tasted in the miracles that which it was to seek for; afterwards it was tried by hard trial, to prove whether it could keep safely what it had tasted; and at the last it also deserved to obtain a fuller enjoyment of that, which it had kept safe when put to the test of suffering. A gentle commencement therefore thus soothes the life of every convert, a rugged course proves it in the way, and afterwards full perfection gives it strength.

For converts are frequently granted either the most perfect tranquillity in the flesh, or the gifts of prophecy, or the preaching of doctrine, or signs and wonders, or the grace of healing, immediately on their first commencement. But after this they are harassed by the severe trials of temptations, from which, when they first began, they believed themselves entirely free. And it is thus ordained in the dispensation of Divine Grace, to keep them from being assailed with sharp temptations at their first beginning. For, if bitter temptations were to befal them at the first, they would fall back with ease on the sins they bad abandoned, as having removed but a little distance from them. For they would be again involved from their very nearness, in the sins they first despised. Whence it is also written, When Pharaoh had let the people go, the Lord led them not through the way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they had seen war rising up against them, and might return to Egypt. [Ex. 13, 17] War [read 'bella'] then is removed out of the way of those who were coming out of Egypt: because, to those who leave the world, there is presented at first a kind of tranquillity, lest from being alarmed in the tenderness of their first beginning, they should return, through fear, to that world from which they have escaped. They feel, then, first the sweetness of security, they are first nurtured in quietness and peace. But having tasted this sweetness, they endure more patiently the contests with temptations, as they have found in God a higher object of affection. Whence also Peter is first led up into the mountain, first beholds the brightness of the Lord's transfiguration, [Mat.17, 1] and then is afterwards suffered to be tempted by a maid who questioned him; [Mat.26, 69] in order that, having become conscious of his state by his weakness under trial, he might recur with sorrow and love to the sight which he had beheld; and that, when the wave of fear was sweeping him onwards to the ocean of guilt, there might be an anchor of former sweetness, to keep him back. But the struggles with temptations frequently last as long, as the allurements on the first commencement. But frequently there is greater pleasure given at first, and less trial in the season of labour: and frequently again less pleasure at first, and greater trial in the time of labour. But a disproportionate perfection of strength never succeeds the labour of temptation: because every one is rewarded with the plenitude of perfection, according to the result of the contest. But a convert commonly fails, from believing that he has received the confirmation of perfection, when he is welcomed with certain gifts of grace, in the sweetness of his first beginning: and, from not knowing that they are only the comforts given to beginners, he regards them as the consummation of fulness. Whence it happens, that if assailed by any sudden storm of temptation, he suspects that he is overlooked by God, and lost for ever. But if he were not to place such full reliance on his first commencement, he would, when still prosperous, be preparing his mind for adversity, and would afterwards resist the assaults of sin with the more firmness, as having also foreseen them with greater sagacity. For, by foreseeing these evils, he bears them with greater calmness. But though he foresees, he does not at all decline the contest with them, for the course of our journey is not brought to a close without going through the dust of temptation.

But every convert is generally assailed with such temptations, as he never remembers to have been attacked with, before the grace of conversion: not because this same root of temptation did not then exist, but because it did not shew itself. For the mind of man, when engaged with numberless thoughts, frequently remains in a manner unknown to itself, so as to be quite ignorant of what it is suffering: for while it is distracted with many matters, it is diverted from the inward knowledge of itself. But if it desires to have leisure for thinking upon God, and lops off the branches of distracting thought, it then beholds without obstruction, that which springs forth from the inmost depths of the flesh. For if a thistle is growing in the road, it is crushed by the feet of those who journey along it, and its surface is worn away by the constant passing of travellers, so as not to appear. But though the thorns do not shew themselves above and bear fruit, yet the root still remains concealed beneath. But if the feel of travellers have ceased to bruise and tread it down, whatever living power remained buried in the root soon rises to the surface, and shews itself. It advances in its growth, and comes into view by the thorns that it bears. So also in the heart of the worldly minded, some secret root of temptations seems to grow up with difficulty; for placed as it were in the pathway of daily life, it is crushed by the feet of thoughts which pass over it, and is so trodden down by countless cares, as if by many travellers, as not to be seen. But if the crowd of anxieties is removed by the grace of conversion from the pathway of the heart, so that no importunity of business wears, nor any tumultuous thoughts oppress it, then that which was before concealed is discerned, then the thorn of temptation, springing from the root of sin, freely inflicts its wound. But the hand of the righteous so acts against it, that, as far as may be, it is not covered and concealed, but torn up by the very roots. But till this is done, this thorn so troubles the mind of every convert, that he frequently feels as if nearly overwhelmed by sudden temptation, and fears that its wound has been inflicted with fatal effect to the very quick.

But these assaults of temptation are frequently prolonged when they become common, and become, not sharper, but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that he stumbles, as it were, when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired; [ver. 22] or without question, His soul hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by our temptations ['probari reprobari'], not to be cast away, (as it is written, But God is faithful, who does not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, [1 Cor. 10, 13]) He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. So that of this man tempted and delivered it may be justly said, He shall see His face with joy; and, He hath delivered his soul from going onward to destruction, but that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain.

For after the struggle of conversion, after the pain of probation, there still remains a hard temptation; because he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful thoughts. And yet it is written, Woe to you who think on that which is unprofitable. [Mic. 2, 1] And again, In the day when the Lord shall Judge the secrets of men, [Rom. 2, 16] after having said before, Their thoughts mutually accusing or excusing one another. [ib. 15] And again, Crafty lips in heart, and in heart they have spoken evil. [Ps. 12, 2] And again, For in your heart ye work iniquity on the earth. [Ps. 58, 2] But when the soul has once forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, they think of themselves only, and of Him, Whom they are approaching. Their fear increases, as the retribution of righteousness approaches nearer. And as the dissolution of the flesh is hastening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death, He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man's mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever.

For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings ['pietate'] of the fathers who have gone before us? And yet David says, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. [Ps. 143, 2] Paul when saying, I am conscious of nothing to myself, cautiously added, Yet am I not hereby justified. [1 Cor. 4, 4] James says, For in many things we offend all. [James 3, 2] John says, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] What will then the planks do, when the columns tremble? Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear? The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have lasted some tranquillity in this life, it is staggered when the instant of its death comes on; so that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired. Or certainly, on account of the punishment of fear, that which is there subjoined, His soul hath drawn near to corruption, and his life to the destroyers.

But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recompense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with joy. Or certainly, He hath delivered his soul from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity. And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afflicted and thus delivered, All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, it is appropriately added,

Morals on the Book of Job, Book XXIV

Because God does not immediately and finally damn man, but warns him many times, Eliud adds, "Behold, all these things," the instruction through dreams and rebuke through pains and healing, "God works in three ways," i.e. many times for as long as he thinks them useful. But he uses the number three to conform to human usage in which men are usually warned or summoned three times. God does this not only for one, but for all those in need of it, and so he says, "for each one," whom he sees must be instructed and chided.

Commentary on Job

That he may recal their souls from corruption, and enlighten them with the light of the living.

For that is the light of the dying which we behold with our bodily eyes. But they who still live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us within, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid.

Morals on the Book of Job, Book XXIV

He assigns the usefulness of this saying, "to call their souls back from corruption," which expresses freedom from evil, "and to enlighten them with the light of the living," which expresses the attainment of good things. Each of these can be applied to corporeal or spiritual goods. When he says here "three ways," this should refer to the two second modes of God speaking. For about the first he has said that, "he will not repeat it a second time." (v.14) He introduces this to show the reason why sinners are sometimes sustained in prosperity and are not immediately damned.

Commentary on Job

31–33

Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as through haughtiness of pride he goes back from what is inward. For, because he seeks to be approved of outwardly as a man of learning, he loses inwardly the fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling soon vents itself in empty words. For he subjoined, saying,

Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to say, answer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace, and I will teach thee wisdom.

He shews what opinion he has of himself by this expression in which he says, Attend, O Job, and hearken unto me, and hold thy peace while I speak. For it is enormous pride to exact respect from one's elder, and to impose silence on one better than one's self. But because holy preachers, when reproving others, frequently turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification of those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying, But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately, But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered, but immediately burst forth with that, of which he was full within, and shewed how he stood in his own eyes, by saying, Hold thy peace, and I will teach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu, when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he added immediately. Hold thy peace, and I will teach thee wisdom. But because haughty men are puffed up by swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons, a verse is rightly inserted by the writer of this history, in order to observe,

Morals on the Book of Job, Book XXIV

Since it seemed to him that he had spoken effectively, he invites Job to listen quietly to the things which remain. He says, "Listen, Job," in your heart, "and hear me," with your ears, "be silent while I speak," and do not interrupt me.

Commentary on Job

Lest he seem to inhibit his ability to answer he says, "If however you have something to say, answer me," and as though he desires his answer he adds, "speak." Then, he shows the cause of his desire saying, "I want you to be known as just." He says this to show that he does not intend to humiliate him.

Commentary on Job

Since he did not believe that he was just he then says, "But if you do not have," something to say on behalf of your justice, "hear me, be silent, and I will teach you wisdom," of which you are ignorant.

Commentary on Job