Job 36

The author of the book, while distributing the chapters of the different speeches to us, connects the words that follow to the beginning.

Exposition on the Book of Job 36:1-2

1–2

Eliu also added, and spake thus; Suffer me a little, and I will shew thee.

He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying,

For I have yet somewhat to speak on God's behalf.

Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says,

Morals on the Book of Job, Book XXVI

Eliud presented two things in the words of Job again which he wanted to argue: first, the fact that he said he was just and the fact that he accused God of injustice in his judgment, according to the interpretation Eliud had given the words of Job. Eliud had disputed against these two ideas above. (cc. 34 and 35) Now for a second time he intended to argue against the same ideas using another argument and so the text says, "And Eliud continued," with arguments supporting the ones already used, "and said," what follows.

Commentary on Job

Since he had stirred the attention of the listeners by discussing the providence of God, he also asks their patience for the things that he is about to say.

Exposition on the Book of Job 36:1-2

First, he gets his attention saying, "Bear with me a little while," because he intends to dispute briefly against the two ideas in one answer, and so he says, "and I will show you," the truth of the thing about which we are treating. He does not want to seem redundant because he seems to have shown already what he wanted [cc. 34 and 35], so he then says, "for I have something to say on behalf of God," as if to say: I still have other arguments at hand with which I can defend the justice of divine judgment.

Commentary on Job

I will repeat my knowledge from the beginning.

But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says, And I will prove my Maker just.

In order that, while he speaks as if in behalf of God's righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man.

Morals on the Book of Job, Book XXVI

Since he intends to introduce reasons a second time against both of these ideas, he says, "I will take up my argument from the beginning," for against everything which has been said from the beginning, I will again adduce arguments which support my opinion. He shows this is his duty saying, "and my Maker," God who made me, "I will prove just." I will show there is no evil in his judgment which you, Job want to charge him with so that you may assert that you are just.

Commentary on Job

For truly my words are without falsehood.

Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. [2 Cor. 6, 11] But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. [Ps. 45, 13] And the wise virgins are said to carry oil in their lamps. [Matt. 25, 4] Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] But haughty men, because they have no testimony of their conscience before God, seek the testimony of another's voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying, And perfect knowledge shall be proved to thee.

He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God's judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying,

Morals on the Book of Job, Book XXVI

He precludes someone saying that what he was about to say did not proceed from true science, but false opinion saying, "For truly my discourses are without deceit," for I will not say anything but what is true and accords with true knowledge. So he says, "and I will show you perfect science," the following proofs will convince you because they seem to come from perfect science.

Commentary on Job

God rejecteth not the mighty, though He Himself is mighty.

Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. [l Cor. 7, 33] Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. [ib. v. 35] While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others' speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; [Job 41, 34] and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. [Prov. 30, 13] It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? [1 Sam. 15, 17] Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord's sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. [Rom. 12, 16] While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.

But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. [Acts 10, 26] But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. [Acts 5, 1-11] For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. [2 Cor. 1, 24] And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know that he was superior to his brethren when he said, We have made ourselves as little ones among you; [1 Thess. 2, 7] and again, And ourselves your servants through Jesus Christ. [2 Cor. 4, 5] But when he discovered a fault, which needed correction, he immediately remembered that he was their master, and said, What will ye? shall I come to you with a rod? [1 Cor. 4, 21]

A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others' benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.

David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. [Ps. 131, 1] And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.

But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of God's bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined.

Morals on the Book of Job, Book XXVI

After these introductory remarks he begins to discuss the arguments already adduced by Job. First he argues against the fact that Job had said that he was just. To disprove this he proceeds in this manner: Job had enjoyed great power in the time of his prosperity. Powerful men sometimes menace others who either from envy or from fear are afraid that they will be crushed by their power. This is properly the lot of the weak, who both envy the powerful and fear their oppressions. But this cannot be said about God, who excels all in power, and so he says, "God does not cast out the powerful because he is powerful." Therefore one can understand that God hates nothing in man in which man is similar to him, because since God is the very essence of good, there cannot be anything like him unless it is good. From this it is clear that God does not persecute certain men because they are powerful, but because he sometimes finds evil in them, and for this God punishes them.

Commentary on Job

But He saveth not the wicked, and giveth judgment to the poor.

Holy Scripture is frequently wont to call the humble, 'poor.' Whence they are mentioned in the Gospel, with the addition, 'spirit,' when it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] For, because riches visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those 'wicked,' who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, But He saveth not the wicked, and giveth judgment to the poor. That is, He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges over their oppressors.

There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord's declaration, I hungered, and ye gave Me not to eat; I thirsted, and ye gave Me not drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Me not. [Matt. 25, 42. 43.] To whom it is before said, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [ib. v. 41] But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly do not rise again in the judgment. [Ps. 1, 5] And of whom the Lord declares, But he that believeth not is judged already. [John 3, 18] And of whom Paul says, They who have sinned without the Law, shall perish without the Law. [Rom. 2, 12] Therefore even all unbelievers rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief. But those, who retain their profession of faith, but have not works in accordance with it, are convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not hear the reproof of the Judge at the last ordeal; for, condemned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith.

But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right hand, the Judge says at His coming, I hungered, and ye gave Me to eat. I thirsted, and ye gave Me to drink. I was a stranger, and ye took Me in, naked, and ye covered Me; sick, and ye visited Me; I was in prison, and ye came to Me. [Matt. 25, 35. 36.] To whom he speaks before, saying, Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world. [ib. v. 34] But others are not judged, and yet reign; as those, who surpass even the precepts of the Law in the perfection of their virtues; because they are by no means satisfied with fulfilling that which the Divine Law enjoins on all, but with surpassing eagerness desire to perform more, than they would learn from general precepts. To whom it is said by the voice of the Lord; Ye which have left all and have followed Me, when the Son of Man shall sit on the throne of His Majesty, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] And of whom the Prophet says, The Lord will come to judgment with the. elders of His people. [Is. 3, 14] And of whom Solomon, when speaking of the Bridegroom of holy Church, observed, saying, Her husband is noble in the gates, when he sitteth with the elders of the land. [Prov. 31, 23] These, therefore, are not judged in the last judgment, and yet reign, because they come as judges together with their Creator. For, leaving all things, they performed, from ready devotion, more than they heard ordered in general terms. For that, which the rich young man heard, was said by a special command to the more perfect, and not generally to all, Go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow Me. [Matt. 19, 21] For if a general command bound all persons under this precept, it would be at once a fault for us to possess any thing of this world. But a general direction to all persons in Holy Scripture is one thing, a command specially to the more perfect is another. These then are rightly not bound by the general judgment, who in their conduct have far surpassed even general precepts. For as they are not judged, and yet perish, who, from the persuasion of unbelief, scorn to be bound by the Law; so, they are judged not, and yet reign, who, from the persuasion of godliness, advance even beyond the general precepts of the Divine Law. Hence is it, that Paul, far surpassing even special precepts given him, performed more in deed, than he received by the appointment of permission. For when he had received, that preaching the Gospel he should live of the Gospel, he both communicated the Gospel to his hearers, and yet refused to be maintained at the expense of the Gospel. [l Cor. 9, 14. 15.] Why then should he be judged in order to reign, who received a less obligation, but found out a higher mode of life? Let it be said then rightly, He giveth judgment to the poor: because, the more they are despised, by this world, for their great humility, the more do they then rise up, with greater height of power, to the seats which have been assigned them.

Morals on the Book of Job, Book XXVI

So he says, "but he does not save the wicked," that is, he damns them. He shows the cause of this damnation saying, "and he grants right judgment to the poor," because he passes judgment on evil powerful men in favor of the poor who have been oppressed by them.

Commentary on Job

He will not withdraw His eyes from the righteous, but establisheth kings on the throne for ever, and there are they exalted.

For God is perhaps believed to have withdrawn His eyes from the righteous, because they are here wounded by the injustice of the unrighteous, and are unavenged. But He then more regards His servants, when the iniquity of their persecutor unjustly afflicts them. For, beholding what they here humbly endure, He doubtless even now looks forward to the recompense He is there mercifully to bestow on them. He does not therefore withdraw His eyes from the righteous. Behold how the one groans in his humility; the other is proud, and flourishes in his wickedness. The one bruises his heart, the other is exalted with pride at his iniquity. Which then of these is far withdrawn from the sight of God, the one who has suffered injustice, or the one who has inflicted it on the sufferers? The one, who has kept hold of Divine grace, amid the gloom of sorrow, or he who, amidst external pleasure, has lost the light of righteousness within?

But holy men are properly termed 'kings,' in the language of Scripture; because having been raised above all the motions of the flesh, at one time they control the appetite of lust; at another, they moderate the heat of avarice; at one time, they bow down the boastfulness of pride; at another, they crush the suggestion of envy; at another, they extinguish the fire of passion. They are 'kings' then, because they have learned not to give way to the motions of their temptations, by consenting to them; but to gain the mastery, by ruling over them. Since, therefore, they pass, from this power of authority, to the power of retribution, let it be rightly said, He establisheth kings on the throne for ever. For they are wearied for a time, by ruling themselves, but they are placed for ever on the throne of the kingdom of eternal elevation; and they there receive the power of justly judging others, just as they are here unskilled in unjustly sparing themselves. For it is hence said in another place; Until righteousness be turned into judgment. [Ps. 94, 15] Paul says of himself and his fellows; That we might be made the righteousness of God in Him. [2 Cor. 5, 21] Righteousness, then, is turned into judgment, because they, who now live righteously and blamelessly, then obtain the power of judging others. Hence the Lord says to the Church of Laodicea, To him that hath overcome I will give to sit with Me on My throne, as I have overcome, and have sat with My Father on His throne. [Rev. 3, 21] The Lord asserts, that He had sat as a conqueror with His Father on His throne, because after the struggles of His passion, after the reward of His resurrection, He pointed out more clearly to all, that He was equal to the Power of the Father, and He made it known that He was not inferior to Him by having trampled under foot the sting of death. Hence He says to Mary, who did not as yet believe that He was like His Father, Touch Me not, for I have not yet ascended to My Father. [John 20, 17] For, for us to sit on the throne of the Son, is for us to judge with the authority of the Son Himself. For, because we derive, from His virtue, the power of judgment, we sit, as it were, on His throne. Nor is it inconsistent, that He declares, in another place, that His disciples will come on twelve thrones, and that here He says, that they will sit on His throne. [Matt. 19, 28] For, by twelve thrones is set forth the universal judgment, but by the throne of the Son, the special preeminence of judicial power. One and the same thing then is designated by twelve thrones, and by the single throne of the Son, because, namely, the universal judgment is undertaken, by the intervention of our Mediator. Let it be said then, He establisheth kings on the throne for ever.

But by suitably subjoining 'for ever,' he suggests, what he plainly means. For if he were speaking of the throne of an earthly kingdom, he would not have added 'for ever:' since they who seize hold of that throne, are placed in it, not for ever, but only for a time. But he properly subjoined, And there they are exalted. As if he were suggesting to the mind of his hearer, saying, Because they are here brought low, they are there raised up. For to holy men this is a place of humiliation, as that is to be one of exaltation. Whence it is written in another place, Thou hast humbled them in the place of affliction. [Ps. 44, 19] For this present life is a place of affliction. They then, who are journeying to their eternal home, now despise themselves in the place of affliction for a time, that they may then be truly exalted in the place of joy.

Morals on the Book of Job, Book XXVI

He does not desist because of power from the assistance of the just, and so he says, "He does not take away from the just," even the powerful man, "his eyes," the gaze of his goodness and mercy, according to Psalm 33, "The eyes of the Lord are on the just." (v. 16) Since he does not take his mercy away from the powerful if they are just, he shows the benefits which he confers on the powerful. First, he confirms their power, and so he says, "And he places kings on the throne for all time," if they have been just. Second, he shows it since he promotes them to greater dominion, and so he says, "and they," placed on the throne, "are raised up," for they are exalted to greater things when God increases their power and wealth.

Commentary on Job

8–9

And if they shall be in chains, and bound with the cords of poverty, He will shew them their works, and their wickednesses, because they have been violent.

The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by these chains, when he was saying, I have a desire to be dissolved, and to be with Christ. [Phil. 1, 23] He perceived that he was bound with the cords of poverty, when, beholding the true riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints. [Eph. 1, 18]

But after this it is rightly added, He will shew them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. [l Tim. l, 13] Or certainly, when saying, But what things were gain to me, those I counted loss for Christ. [Phil. 3, 7] Whence it is also fitly subjoined,

Morals on the Book of Job, Book XXVI

Third, he manifests it because even if they are punished for their sins, he has mercy on them if they wish to do penance, and so he says, "and if the kings were in chains," placed in prison, "and were bound with the bonds of poverty," if they suffered poverty when they were tied up in prison. This is like a chain which binds men so that they cannot fulfill their work and they are more confined by many miseries besides.

Commentary on Job

Yet to those who have been so constituted in unhappiness, God first confers this benefit of recognizing the past sins for which they have been punished, and so he says, "he will show them their works," for he will make them know what they have done which is unjust. So he continues, "and their crimes," because he will force them to recognize that the works which they did were criminal acts. He shows then what their sin was, saying, "because they were violent." For the special sin of the powerful is to inflict violence on their subjects, using their power like the law of justice.

Commentary on Job

He will open also their ear, to correct them, and will speak to them that they return from iniquity.

To 'open the ear from iniquity,' is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he feels within him a desire after eternal goods, and acknowledges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of poverty. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at least, may lead them onwards to good desires, whom rewards do not invite. Whence it is said by the prophet, Bind with bit and bridle the jaws of those who do not draw near to Thee. But if they despise even scourges, it is plain that they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater consideration. Whence also it follows,

Morals on the Book of Job, Book XXVI

Not only does he force them to recognize their past sins, but he also shows them that they are punished for these sins, and so he says, "He will also open their ears," that is, he will make them understand that God speaks to them in punishing them. Therefore they are punished because of their sins, and so he says, "to correct them," as if to say: He will make them recognize that God punished them to correct them. Further he will persuade them to do penance, and so he says "and he speaks," interiorly or by exterior admonition, "to turn them back from evil," by doing penance for their past sins.

Commentary on Job

11–12

If they shall hear and observe Him, they shall fulfil their days in good, and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be consumed with folly.

By 'good,' is designated right conduct, but by 'glory,' heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not grieved; Thou hast scourged them, and they have refused to receive correction. [Jer. 5, 3] And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. [Jer. 51, 9] Of whom it is said again, I have slain and destroyed My people, and yet they have not returned from their ways? [Jer. 15, 7] These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending.

Morals on the Book of Job, Book XXVI

He shows the fruit of this penance when he says, "If they listen," taking it to heart, "and they observe it," completing it with works, they will be brought back to their former state and so "they will complete their days in the good," of virtue and earthly prosperity, "and their years in the glory" of the earth.

Commentary on Job

"But if they do not listen," if they do not obey this interior inspiration to do penance, "they will pass away by the sword," because they will be led to prison to be killed by the sword, "and they will be consumed," destroyed "in their foolishness," because of their foolishness. Here consider that in this Eliud seems to agree with the friends of Job that present adversities are punishments for sins and that through repentance one returns to his former state. Although this sometimes happens, this does not always happen according to the opinion of Job.

Commentary on Job

Hypocrites and crafty men provoke the wrath of God.

When mentioning hypocrites, he appropriately subjoins, 'and crafty.' For unless they are crafty in wit, they cannot consistently make pretence of that which they wish to appear. For there are certain faults, which are easily perpetrated even by those of duller sense. For any one even of dull understanding is able to swell, for instance, with pride, to be eager with the desires of avarice, and to yield to the assaults of lust. But a person is unable to carry on the falsity of simulation, unless he is one of more subtle wit. For whoever is such, is distracted in truth by constant observation, in watching two points; so as to skilfully learn, both to conceal what he really is, and to make a show of what he is not; to suppress his real faults, and to display unreal goods; not to boast himself openly of that, which he seems to be; and to pretend often to decline glory, in order to obtain the greater glory. For, because he cannot attain it by pursuing it before the eyes of men, he generally studies to secure it by shrinking from it. These things then do not at all suit the simple; for if they do, they are no longer simple.

But when mentioning hypocrites and crafty men, he very properly added, not that they deserve, but that they provoke the wrath of God. For to sin even through ignorance, is to deserve the wrath of God. But wilfully to contradict His commands, to know what is good, but to make light of it, to be able and yet unwilling to do good, is to provoke it. For these are darkened within by the commission of iniquity, and are whitened outwardly by their display of righteousness. To whom it is declared by the voice of the Lord, Woe to you, Scribes and Pharisees, hypocrites, for ye are like unto whited sepulchres, which appear to men beautiful without, but are within full of dead men's bones, and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. [Matt. 23, 27-18] They preserve, then, in outward display, that which they assail in their inward conduct. But, by thinking evil within, they increase those sins, which they conceal outwardly, by assuming another character. They cannot therefore now have any excuse, before the strict Judge, from ignorance; because, while they display every kind of sanctity before the eyes of men, they are a witness against themselves, that they are not ignorant how to live aright. Let it be rightly said then, Hypocrites and crafty men provoke the wrath of God. But he adds what befals them at last, saying,

Neither shall they cry, when they are bound.

Every wicked person, who, though he is wicked, does not seek to appear holy, when smarting under the infliction of the scourge, is not ashamed to confess that he is wicked. But a wicked person, who intercepts the judgments of men by a shew of sanctity, even when he is smitten with the rod, shrinks from exposing his iniquity, because he has been accustomed to appear holy. But if he is ever hard pressed, he scarcely confesses, even superficially, that he is wicked; because he is confounded at disclosing his inward character by sincere confession. But we are, as it were, free, when we are not chastened by any reproofs; but we are 'bound,' when we are constrained by the blows of the rod. We cry, then, the more loudly when bound, the more sincerely we confess our sins, when placed beneath the blow. For devout confession is a loud cry in the ears of God. Because then the blows of the rod, even when they chastise hypocrites, do not bring them to honest confession; (for they shrink from being discovered to be sinners, because they were counted holy in the opinion of all men;) though the scourges now smite them to the utmost, though they are aware that they are being led on to eternal punishments, they yet wish to remain the same in the opinion of men, as they had always studied to display themselves. Though smarting, then, even under the blow of the extremest suffering, because they neglect to put forth an honest confession, even when afflicted, they scorn, as it were, to cry out, even when bound. It is well said then, Neither shall they cry, when they are bound.

Although it can be understood in another way also. For every one, who, although he is wicked, fears not to be called holy by men, though he blames himself as wicked, in his secret thought, yet when he begins to hear of himself frequently as righteous, loses that which he used to hold of himself within. For he pours forth his heart without; and because he willingly receives a false testimony of himself without, he does not enquire what he should think of himself within. Whence it comes to pass, that he seeks even for the solaces of empty praise, if they are wanting, and that, forgetting what he is, he seeks to appear what he is not. While they who are such, then, pretend to be righteous in the judgment of men, and display their praiseworthy actions to the eyes of beholders, they are dealt with justly in secret, so that, the more they endeavour to deceive others, the more are they even themselves deceived as to themselves within. For they lose all eye for anxiously searching into their own state. For they excuse themselves from searching into, and examining their own conduct, but believe themselves to be the persons they are said to be; and they consider themselves to be holy, not because they so live, but because they are so called. But they neglect God's searching judgment, and to look into themselves; for they rest their belief in their merit on the testimony of another's mouth. But when they are smitten by a sudden blow, they are unable either to confess that they are wicked, or to discover themselves as they really are: because, namely, they believed themselves to be holy from the profession of men. It is well said, then, Neither shall they cry, when they are bound. For they trust, with vain hope, that they are coming before their heavenly Judge, such as they know they appeared in the sight of men. And the wretched men do not find themselves out, even in the midst of torments; and, while they look for the testimony of untrue praise, they lose the remedy of true confession. They are said even to be bound, and yet to cry not; for, overcome by the importunity of human applause, the wretched men consider themselves holy, even when they are dying in sins. To whom it is well said by the Prophet, Return ye transgressors to your heart. [Is. 46, 8] For were they to return to their heart, they would pour out themselves in words of outward profession. For what is nearer to us than our heart? What is nearer to us, than that thing which is within us? And yet, when it is distracted with wicked thoughts, our heart wanders far away from us. The prophet then sends the transgressor a long way, when he compels him to return to his heart: for the more he has distracted himself with outward things, the more does he hardly find out the means of returning to himself. But since, because the mind of hypocrites is diverted from the single consideration of eternity, it is ravaged by the inundation of manifold thoughts, it is rightly subjoined,

Morals on the Book of Job, Book XXVI

Since men sometimes suffer adversities even though their sins are not apparent, he wants to preclude his previously cited opinion being dashed to pieces by this fact. So he interprets them to be pretenders because they make a pretense of justice which they do not have, and are clever inasmuch as they use certain things to do injustice under the guise of justice. In this they sin more gravely. So he says, "Pretenders and knaves provoke the anger of God," since God detests this even more. Such men do not do penance easily even in time of persecution because they think themselves just since they are praised by others, and so he says, "they will not cry out" begging mercy from God, "when they have been bound," with the chains and bonds of poverty. In this he gives us to understand that he thought Job was a pretender and knave and thus he should recognize his sin in the punishments he was experiencing.

Commentary on Job

14–15

“They will die in the tempest of their soul, and their life among the effeminate.” Since he had said above, “God will not be humble before the powerful,” here he has rightly said that the one who through his scorn inflames the wrath of the avenger will die among the effeminate, that is, he deserves to be deprived of all his strength by the misfortunes that will happen to him. “He will take the poor away from his anguish and will reveal his ear in tribulation.” Through the voices of the facts themselves he will teach them that he has not forgotten the cry of the poor.

Exposition on the Book of Job 36:14-15

Their soul shall die in a tempest.

For they were seeming to live as if in calm, when they were taking care to rejoice in the credit of holiness. But their soul, which used to rejoice in the fatal tranquillity of human praise, dies by a sudden tempest. For most commonly an unexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Whence hypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in the fining-pot, and gold in the furnace, so is a man proved by the mouth of him that praiseth him. [Prov. 17, 3] For praise of one's self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, They may see your good works, and glorify your Father which is in heaven. [Matt. 5, 16] They make themselves, therefore, a path for men to follow, as often as they manifest any thing in themselves, by which God can be recognised; because they seek not to attract the praises of men to themselves, but wish they should pass on, through their means, to the glory of their Maker. But haughty men prostitute their effeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in another place, Men shall be lovers of their own selves. [2 Tim. 3, 2] But of this very corruption of theirs it is here fitly subjoined, And their life among the effeminate.

For, if they were living as men, transitory praise would not infect them with any corruption. Whence the Prophet persuades the Elect, saying, Do manfully; and let your heart be strengthened. For when saying, Do manfully, he immediately subjoined, and let your heart be strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the effeminate, because it is found to be corrupted with the luxury of praise. But in another translation, it is not rendered, Their life among the effeminate, but, Let their life be wounded by angels. But though these expressions differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble.

Morals on the Book of Job, Book XXVI

Because such men do not do penance in their punishments, they are not freed from adversity, and so he says, "Their soul will die in torment," since they suffer diverse agonies even to death, "and their life" will fail, "among effeminate men," who do not have the power to free themselves from the hand of their oppressors. He rightly compares pretenders to effeminate men because men make pretensions from meanness of soul. People who are magnanimous do everything in the open as Aristotle says.

Commentary on Job

He will deliver the poor from his straitness.

The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also, And will open his ear in tribulation.

To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world's prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. [Prov. 1, 32]

Morals on the Book of Job, Book XXVI

Since he had said that God helped the powerful in tribulation, he does not want to seem to say that God is a respecter of persons and so he shows that he confers the same benefit also on the poor. He expresses this saying, "He will snatch the poor man from his anguish," by freeing him from adversity. He shows the order of liberation saying, "and he will open his ears in tribulation," for he will make him understand that he is punished for his sins and he leads him to do penance as he has already also said about the powerful.

Commentary on Job

He will therefore bring thee safely from a narrow opening into a broad place.

Every one who forsakes the way of life, and casts himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinners, saying, Let not the tempest of water drown me, neither let the deep swallow me up, and let not the well press its mouth upon me. [Ps. 69, 15] For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, My life is fallen into a well, and they have placed a stone over me. [Lam. 3, 53] For one's life falls into a pit, when it is denied with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said, He will bring thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.

For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one's self as a kind of self-contradiction within one's self. But when a soul, proceeding thus, is assisted by the hand of grace to raise it up, it arrives from a narrow opening to a broad place: because, having overcome its difficulties, it performs the good works which it desires. The prophet David had beheld the enclosure of a narrow opening, when he said, Thou hast delivered my soul from necessities, and hast not shut me up into the hands of the enemy. [Ps. 3l, 7. 8.] But he found that he had been brought safely into a broad place, when he added, Thou hast set my feet in a large room. [ibid.] For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way.

But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says, And which hath no foundation beneath it.

Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that 'foundation' is put for bottom, as hearing is derived from ear, and yet the ear itself is frequently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss, And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Prophet, wishing to describe fully its boundless immensity, says, The infernal pit hath enlarged its soul, and hath opened its mouth without measure. [Is. 5, 14] As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying, He will bring thee safely from a narrow opening into a broad place, he fitly subjoined, And which hath no foundation beneath it. As if he were saying, He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the narrow opening, He withdraws from the depths of hell.

Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place, When a sinner hath come into the lowest depth of sins, he contemneth. [Prov. 18, 3] For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It follows, But the rest of thy table shall be full of fatness.

The rest of the table, is the refreshment of inward satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, I shall be satisfied, when Thy glory shall be manifested. [Ps. 17, 15] He was thirsting for the cups of this table, when saying, My soul thirsted for the living God; when shall I come and appear before the face of God? [Ps. 42, 2] Eliu, therefore, wishing to console the temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly due to him as his desert, saying, But the rest of thy table shall be full of fatness.

Morals on the Book of Job, Book XXVI

He applies what he has said already in general to the person of Job (vv.5-12). First, since he has said that God brings salvation to both the poor and the powerful in tribulation (vv. 8 and 15), he concludes that even Job can hope for such salvation from God when he says, "Thus he will save you most amply from the narrow and gaping mouth," from the tribulation which is a narrow hole by which man enters into a wide range of different miseries. For one evil becomes for man the cause of many different evils, and the multiplication of evils of this kind can proceed to infinity so that he never arrives at a state of rest. He expresses this saying, "which is without a foundation," on which a man can rest, "beneath him," when he has descended to the depths of evil. This seems especially to express the punishments which occur after death, which last perpetually without any respite. He not only promises him freedom from evils if he will be willing to recognize his sin and repent, but also a great quantity of goods, and so he says, "The rest at your table will be full of fat," as if to say: You will be able to eat abundantly in safety and in peace of the good things which will be restored to you by God.

Commentary on Job

But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment.

The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that they may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, with which they now live, they hereafter shine forth in the height of judicial power; so that they are then able to judge all things the more powerfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new promise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they venture to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it were, their ability; in order that they who seemed to have condescended in soothing speech, may be dreaded when reproof has suddenly sprung up. Whence also Eliu immediately added, saying,

Morals on the Book of Job, Book XXVI

Since he has shown that "God does not cast out the powerful," (v. 5) but the wicked, whereas Job seemed to be cast out by God through many adversities, so he says, "Your cause has been judged as evil," as if to say: You were not punished because you were powerful but as a wicked man. Against this he promises him a reward if he will repent and so he says, "you will receive the cause and judgment," for the cause and judgment will be restored to you so that you can investigate the cases of others and judge on them.

Commentary on Job

Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down.

In most manuscripts we find 'gifts;' in a few, however, but more ancient, we find 'places.' But since the expression, Let not the multitude of gifts turn thee aside, needs no explanation, we have thought good that that expression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons' doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says, Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.

But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying, And let not the multitude of places bow thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility more in prosperity. Because thou art every where regarded with the reverence of faith, beware that thou art not elated with the power this reverence bestows. For they behold certain persons, who under the guise of religion, are puffed up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care for the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others' sins, since she is aware that even her Head endured such wrongs as this. For it is written of Him, And He was numbered with the wicked. [Is. 53, 12] Of Him it is said again, He Himself hath borne our weaknesses, and He Himself hath carried our sorrows. [Mark 15, 28; Is. 53, 4] Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.

But it must be observed that he does not say, Let not the multitude of places elate thee, but, Let not the multitude of places bow thee down. For every one who is raised up in this world, is turned aside by his very exaltation; because when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude of places bow thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world.

Morals on the Book of Job, Book XXVI

[MORAL INTERPRETATION]

Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case. He says therefore,

Let not, therefore, anger overcome thee, to oppress any one.

Every one, who is required to correct the vices of others, ought first of all to look carefully into himself; lest, while punishing others' faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment, because it is not restrained by the measure of justice. For it is right, that when we correct others' faults, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the impulse of its zeal with calm moderation; lest we should sin ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault, should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects. For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let not anger overcome thee to oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added, And let not the multitude of places bow thee down.

We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the body is the place of the body, so is each intention of thought the place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality.

But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be ever the same, they carefully confine themselves to the thought with which they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when saying, One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. [Ps. 27, 4] To this unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. [Phil. 3, 13, 14] For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu, Let not the multitude of places turn thee aside.

Morals on the Book of Job, Book XXVI

As though this had already happened, he warns him now to bear himself in this situation. Judges sometimes deviate from justice because of anger, and as to this he says, "Do not let anger master you so that you oppress someone," unjustly, when then "you will receive the cause and judgment."

Commentary on Job

Lay down thy greatness without sorrow, and all the mighty in strength.

Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, 'Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast.' They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. [Ps. 45, 16] For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible.

But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein.

Morals on the Book of Job, Book XXVI

But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; in order that it may, in infirmity, behold itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined;

Lay down thy greatness without tribulation, and all the mighty in strength.

For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues.

Morals on the Book of Job, Book XXVI

Judges also sometimes deviate from justice because they are greedy for graft, and he expresses this saying, "nor let a great number of gifts make you waver," in that new situation of authority. Sometimes someone denies justice to others just from pride alone, and expressing this he says, "Lay down your greatness," the pride of your soul, "without tribulation," before God sends you a trial for your humiliation. Judges also deviate from justice at times when they defer to powerful men through fear, and expressing this he says, "and all the strong with your courage," whom you pull down with your own strength. Or this can mean do not hesitate to pull down men however strong they may be in their power through your justice.

Commentary on Job

Prolong not the night, that people may go up for them.

As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name 'people' are designated those, who, given up to the common practice, live without restraint in all that they desire. But to 'prolong the night, that people should go up in the place of the strong,' is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation.

Morals on the Book of Job, Book XXVI

Prolong not the night, that people should go up for them.

For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.

When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. [Ps. 144, 2] For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him.

Morals on the Book of Job, Book XXVI

Sometimes, judges lack justice for the sake of their own comfort and so he says, "Do not lengthen the night," that is, do not permit the justice of a cause to be hidden for a long time but immediately bring the truth to light, and he shows the reason for this when he says, "so that the peoples rise up because of them," strong men, as if to say: Do not defer your judgment in such a way that the whole populace is stirred up by the violent action of the powerful and come to disturb you because of their wrongs. Or this can mean something else, "Do not lengthen the night so that the peoples rise up for them," as if to say: Do not defer to exercise judgment against the strong lest perhaps they find by their power many partisans who rise to their defense and impede your judgment.

Commentary on Job

Decline not to iniquity; for thou hast begun to follow this after misery.

Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.

Morals on the Book of Job, Book XXVI

Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.

He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.

What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.

Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shewn themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men's minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.

Morals on the Book of Job, Book XXVI

All these things tend to this conclusion: To avoid injustice in the state of future prosperity. So he says, "Beware that you do not fall into evil," in one of these ways or others. Job could say that this warning was superfluous because he was accustomed to diligently strive after justice, for he had said this in Chapter Twenty Nine (v. 14), and so Eliud adds, "you began to pursue this evil after your misery," because you reckoned yourself more just than God. Therefore, you must take care not to turn to injustice if you happen to return to the state of prosperity.

Commentary on Job

22–23

And you certainly, he says, were tested so far in the furnace of correction. But God will indeed restore you and will bring you back to your former wealth and dignity.

Commentary on Job 36:22

Behold, God is lofty in His strength, and none is like Him among lawgivers.

As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says, For though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] Of Whom it is rightly subjoined, None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Whom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. [Matt.16, 13. 14.] But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality with lawgivers, saying, Thou art Christ, the Son of the living God. [ib. 16] Whence the Bride rightly says of Him in the Song of Songs, By night on my bed I sought Him Whom my soul loveth, I sought Him, and I found Him not. [Cant. 3, 1] And a little after, The watchmen who guard the city found me. [ib. 3] Of Whom she says again, They wounded me, they took my cloak. [ib. 5, 7] And she asks them again, saying, Saw ye Him Whom my soul loveth? When I had passed by them but a little, I found Him Whom my soul loveth. [ib. 3, 4]

For the Beloved is sought for by night on the bed; because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soul is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He says, For judgment have I come into this world, that they which see not, might see, and that they which see might be made blind. [John 9, 39] And again, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. [Matt. 11, 25] In which judgments the Jews are doubtless rejected, the Gentiles gathered. Which fact in truth we can certainly wonder at, but are not at all able to search into.

Morals on the Book of Job, Book XXVII

After Eliud rejected the words of Job in which he had said he was just, he here rejects his words because he believed he had spoken against the justice of divine judgment. So he first proposes the sublimity of divine power when he says, "Behold God preeminent in his power," for he has a higher power than everything else. It is against reason that someone who wields less power should convict a greater authority of injustice. Second, he proposes God's authority when he says, "and no one is like him among the lawmakers," because "those who make laws discern what is just" through his wisdom, as we read in Proverbs 8:15. So there is no law which can condemn him for injustice, but rather his wisdom is the rule and measure of all laws.

Commentary on Job

Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity?

As if he said; 'How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments.

Morals on the Book of Job, Book XXVII

Third, he proposes the incomprehensibility of his works when he says, "Who will be able to examine his ways," that is, sufficiently search the nature of his works? From this he concludes that he cannot be convicted of injustice, and so he says, "Or who dares to say to him: You have done evil?" To be able to condemn someone for evil, he must be subject to a higher power. He must both be bound by the laws of others and his deeds must be known. These have no place in God, as has already been established.

Commentary on Job

Remember that thou knowest not His work, of Whom men have sung.

In Holy Scripture sometimes Angels, and sometimes persons ['homines'] of perfect life, are called 'men.' ['viri.'] For that an Angel is sometimes called a man, the Prophet Daniel bears witness, saying, Behold, the man Gabriel. [Dan. 9, 21] And again, that persons of perfect life are called by the name of 'men,' Wisdom declares in the Proverbs, saying, Unto you, O men, I call. [Prov. 8, 4] Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. [Ps. 18, 11] And again, Thy judgments are a great deep. [Ps. 36, 6] And again, The deep like a garment is His clothing. [Ps. 104, 6] Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things. [Eccles. 11, 5]

For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen. Let him say then, Remember that thou knowest not His work, of Whom men have sung. As if he were to say plainly, The works of Him, of Whom mighty men have spoken, are concealed from the eyes of thy mind; because they surpass the measure of thy knowledge, inasmuch as thou art circumscribed by thy humanity.

Morals on the Book of Job, Book XXVII

He begins as a result to show clearly that man cannot examine the ways of God, which are his works, saying, "Remember that you are ignorant of his work about which men sang." These are the wise, whom he calls men because of the strength of their souls. He says, "they sang," because of the ancient custom of the wise who represented divine and philosophical things in verse.

Commentary on Job

All men see Him, every one beholdeth afar off.

Every man from the fact that he is created rational, ought to conclude from reason that He Who made him is God. And to see Him at this time, is doubtless to behold, through reason, His sovereign power. But when it is said, All men see Him, it is rightly subjoined, Every one beholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubtless behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their memory, strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they are, in a wonderful manner, far away from the sight of Him Whom they behold. But when it is said, Remember that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold Him, is, as we before said, to infer from reason His all-transcendent essence,) it is a great marvel that we behold God Himself, and yet know not His work. For we cannot doubt of His essence, and yet we remain uncertain of His judgments. That which is highest is plain to us, that which is least is concealed. For His works are surely less than Himself; and yet we behold the Doer, but are in darkness as to His doing: from the very fact, that the reason why any thing is done is uncertain, but Who it is that acts thus uncertainly, is not uncertain. Let him say then, Remember that thou knowest not His work, of Whom men have sung; all men see Him, every one beholdeth afar off. Because we see by reason that He exists, Whose judgments we by no means comprehend. But yet, at present, we behold Him afar off, because we are separated from His strength by the mist of our own infirmity.

Morals on the Book of Job, Book XXVII

No matter how some wise men may be, they cannot arrive at knowing and explaining God's essence. But all the thought of man and his discourse about God is through his works. For no one lacks wisdom to such an extent that he does not perceive some of the divine works. Again, no one is so wise that his knowledge is not completely surpassed by the excellence of divine clarity, and so he says, "each one beholds from afar," that is, human knowledge is very far from the perfect comprehension of the divine essence, both because man can only know him through his works, which are an infinite distance from the excellence of his essence, and because man does not even know his works perfectly.

Commentary on Job

Behold, God is great, surpassing our knowledge. The number of His years cannot be reckoned.

He had said above, Behold, God is lofty. [ver. 22] He now says again, Behold, God is great. Why is it, that when speaking of God he says, 'Behold,' and again repeats, 'Behold,' if it be not that we say, 'Behold' of that thing, which we point out as present? And since God is every where present, when 'Behold' is said of Him, He is said to be present even to those who see Him not. But he well says, that He surpasses our knowledge, Who he had said before was seen by all men. Because, though He is beheld by reason, yet His greatness is not penetrated by any subtlety of our senses. For whatever we know of the brightness of His greatness, is beneath Him; and the more we suspect that we comprehend His power, the more are we driven far away from the knowledge of Him. For though our mind is caught up on high, yet it is transcended by the immensity of His greatness. Of Whom we know as it were something in part, when we feel that we are not able to know Him worthily.

He wished, in some way or another, to speak of eternity, and he called the very length of eternity, 'years.' For when we wish to expand the briefness of time, we extend our moments through hours, our hours through days, our days through months, and our months through years. Since then he wished to speak of something very large, but did not find what wider thing to speak of, he multiplied years in God without reckoning their number, saying, The number of His years cannot be reckoned; in order that while he multiplies those things which are long in themselves, human weakness may learn that it cannot measure the length of eternity. Stretch therefore thine eye into eternity, that thou mayest see God, either when He is from the beginning, or how far He extends. And there is no boundary any where above, because He begins not to be; no boundary any where below, because He ceases not to be. All things are bounded together within Him; but He is extended around all things without space, is spread abroad without place. Behold all things which are made, by the very circumscription of their creation, are encircled by a boundary both above and below. For by their own law, because they begin from not being, they are hastening not to be.

But some things have marvellously received this, that, though a boundary commences them above, yet no boundary confines them below; and that though they begin to be, yet that they do not cease to be for ever. But their eternity is unlike the highest eternity, because they began to be eternal. When we look at their extremes, we do not comprehend that end of theirs which is altogether wanting; but when we carry our mind back, we behold their commencement. And while we turn our thoughts below and above in them, we do not at all understand how far they extend, but we see from whence they begin. But since God has a kind of length of being through eternity, which neither commences with a beginning, nor is terminated by an end, and which does not admit in itself the from whence, nor until when; let it be said then, The number of His years cannot be reckoned. By the number of His years being mentioned, His Being is shewn to be of long duration. But by its being said to be beyond number, this same Being is pointed out as infinite and incomprehensible. But we have learned, that He is known to the minds of men, when all men see Him; and that we behold and admire His greatness, when the number of His years is considered beyond number; it now remains for us to hear, what are His doings.

Morals on the Book of Job, Book XXVII

From this he concludes that God exceeds the knowledge of man in his excellence, and so he says, "Behold the great God who surpasses our science," for God cannot be known by us perfectly not because of some defect in him, as happens in motion and time, but because of his excellence. Someone could object that although we are not able to know what God is, still we can know that God is, which pertains to his duration. He shows that this also exceeds human knowledge saying, "The number of his years cannot be counted," since the eternity of his duration cannot be comprehended by the human intellect.

Commentary on Job

Who taketh away the stars of rain, and poureth forth showers like whirlpools.

There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those who live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no storms succeed: and others come forth, which water the thirsty earth with great showers. As often then as persons live uprightly in Holy Church, but yet know not how to preach this same uprightness, they are stars indeed, but produced in the dryness of the air: because they can give light to others by their example of good living, but cannot rain by their word of preaching. But when certain persons both live uprightly therein, and distil this uprightness into others by their word of preaching, stars appear, as it were, in heaven, to bring on rain, which are so to enlighten others by the merits of their life, as also to rain with the word of preaching. Did not Moses appear in this heaven, as a star of rain; who, when he shone forth from above, watered also the hearts of sinners with the rain of holy exhortation as the thirsty ground beneath, to make it bring forth grass abundantly? Did not Isaiah appear as a star of rain, who in foreseeing and holding up the light of truth, watered the drought of the unbelieving by announcing the words of prophecy? Were not Jeremiah, and the other Prophets, placed as it were in heaven, like stars of rain, who, when exalted on the high eminence of preaching, while they dared boldly to reprove the depravity of sinners, kept down as it were the dust of human blindness, by watering it with the drops of their words? But since, namely, the judgments of heaven take away from this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are withdrawn as it were from the face of heaven. And the stars return into their hidden places, when the souls of the Saints, having completed their courses, are laid up in the treasuries of the Inner Disposal.

But since the earth would be dried up, if the streams of rain from above were to cease entirely, when the stars were withdrawn, it is rightly said, Who taketh away the stars of rain, and poureth forth the showers like whirlpools. For, when the Lord had taken away the Prophets, He sent the Apostles in their place; to rain like whirlpools, after the external preaching of the Law had ceased, when the old fathers had been withdrawn. He conceals therefore the stars of rain, and pours out showers like whirlpools, because after He withdrew the preachers of the Law to His inmost and secret mansions, a more exuberant power of preaching poured forth, by the words of those who came after.

By stars of rain can be designated also the holy Apostles, of whom it is said by Jeremiah to rejected Judaea, The stars of rain have been withholden, and there hath been no latter rain. [Jer. 3, 3] The Lord, therefore, has withdrawn the stars of rain, and has poured forth showers like whirlpools; because, when He took away from Judaea the Apostles who were preaching, He watered the world with the doctrine of new grace. Both of which things can be understood, not improperly, to have been done in the Church. For when He withdrew the souls of the Apostles to the secret recesses of the regions above, on the dissolution of their bodies, He hid, as it were, from the face of heaven the stars of rain. But, when the stars of rain had been taken away, He gave showers like whirlpools; for, when the Apostles had been withdrawn to the regions above, He disclosed, in more abundant profusion, by the tongues of subsequent expositors, the streams of Divine knowledge which had been long concealed. For that which they stated briefly, they manifoldly increased by expounding it. Whence this very preaching of expositors is not improperly compared to whirlpools, since, while they collect the sayings of many who precede them, they spread themselves out to a greater depth in what they accumulate. For whilst they unite testimonies to testimonies, they make, as it were, whirlpools from drops. And whilst the Gentile world is daily taught by their words, because the mind of sinners receives heavenly wisdom, the water standing on the earth exhibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom, when they speak at greater length in exposition. For they ought constantly to remember through whom they have received the discoveries of this very wisdom.

Morals on the Book of Job, Book XXVII

He shows next the magnitude of the works of God which exceed human reason, listing different changes in the air which is sometimes disposed to dryness. Concerning this he says, "He bears the drops of rain," by preventing it from raining. Sometimes, however, the air is filled with rain, and he describes this abundance saying, "he pours showers like torrents" which flow on the land.

Commentary on Job

Which flow from the clouds. Which cover all things above.

For these whirlpools do indeed flow from the clouds; because, if the power of understanding did not begin with the holy Apostles, it would not flow more fully through the mouths of teachers. For by 'clouds' in Holy Scripture, sometimes fickle men, sometimes Prophets, sometimes Apostles, are designated. By clouds the fickleness of the human mind is expressed; as Solomon says, He that observeth the wind, doth not sow, and he that regardeth the clouds, doth never reap. [Eccles. 11, 4] He doubtless calls the unclean spirit, 'wind,' but men who are subjected to him, 'clouds;' whom he impels backwards and forward, hither and thither, as often as his temptations alternate in their hearts from the blasts of suggestions. He, therefore, who observes the wind, does not sow; since he who dreads coming temptations, does not direct his heart to good works. And he who regards the clouds, does not reap, since he who trembles from the dread of human fickleness, deprives himself of the recompense of an eternal reward. By 'clouds' are Prophets set forth, as is said by the Psalmist; Dark water in the clouds of the air; [Ps. 18, 11] that is, hidden wisdom in the Prophets. By 'clouds' also Apostles are designated, as is said by Isaiah, I will command the clouds that they rain no rain upon it. [Is. 5, 6] They are 'stars' then, because they shine with the merits of their life; they are 'clouds,' because they water the parched ground of our heart with the streams of heavenly knowledge. For if they were not 'clouds,' the Prophet would not have said, when looking on them, Who are these that fly as clouds? [Is. 60, 8] The whirlpools of showers pour then from the clouds, because the profound instructions of those that follow derived the origin of their wisdom from the holy Apostles.

When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them; nor does our sight penetrate the ethereal regions, because its own infirmity conceals them from it. And when the sun shines forth from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection with bodily things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of preceding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to men. Whence it is said in another place, Thou enlightenest wonderfully from the eternal mountains. [Ps. 76, 4] For he, who cannot behold the rising sun, looks at the mountains tinged with his rays, and discovers that the sun has risen. God enlightens us, therefore, from the eternal mountains, because He illuminates us with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but we are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not to tread the watery ridges of the sea. [Matt. 14, 28. 29.] The other rested through love on the very breast of our Maker: and he who had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer. [John 13, 23-25]

But because we have said, that Prophets also are signified by 'clouds,' it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one word from the Lord, forsakes his kindred, and his country; [Gen 12, 1-4] and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his heir, when now old and almost ready to die? When we are endeavouring to gain hold of the virtue of patience, we look at the examples of those who precede us. For what is more patient than Isaac, who carries the wood, asks about the burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? [Gen. 22, 6-9] What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance of toils, we are supported by preceding examples. For what is more laborious than Jacob, who though near to Laban by the rights of kindred, discharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? [Gen. 29, 15-30] When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? [Gen. 39, 7. 8.] And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we are wishing to be filled with gentleness, we are assisted with the examples of those who precede us. For what was more gentle than Moses, who bears with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? [Numb. 16, 20-22] When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. For what is more constant than Joshua, who, when sent to search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? [Numb. 14, 6-9] Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and anoints him when found to be king, and soon endures him when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul will hear, and will kill me. [1 Sam. 16, 2] And the Truth says to him by Itself; How long dost thou mourn for Saul, since I have rejected him. [ib. 1] What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, who received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same persecutor of his, with the humility of frequent satisfaction, who takes away the spear of his persecutor, cuts off the border of his cloak, [l Sam. 24, 4] and hastens at once to the top of the mountain, and at one and the same time shews that he has had the power of slaying, and prays that he might not be slain. [ib. 26, 12-16]

Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Which cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it shew what the Lord has done by their means in the world.

Morals on the Book of Job, Book XXVII

Such an abundance of rain seems wonderful if the origin of rain is considered, because so much water bursts forth from the clouds which have no solidity, and as to this he says, "which," the torrents "flow from the clouds" not because such rain exists in act in the clouds, but because the vapors themselves of the clouds gradually condense into rain. The rain is more wonderful because it is poured over the great expanse of the region and so he says, "and covers everything from above," so that in places where it rains no part of the land remains unwatered.

Commentary on Job

29–30

If He will spread out clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea.

The Lord 'spreads out the clouds,' when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. [Mal. 3, 1] And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. [Ps. 68, 4] And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. [ib. 7] For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. [Lev. 26, 12] For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a 'tent,' when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, There is none to stretch forth My tent any more, and to set up My curtains. [Jer. 10, 20] Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. [Lam. 2, 6] For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? [Rom. 15, 19] For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. [Acts 27, 28] Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. [Ex. 3] But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into Egypt, that He might ransom His people. [2 Sam. 7, 23] Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching.

But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound them. [Ps. 144, 6. LXX] By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles.

And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain, which knew only how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity.

Morals on the Book of Job, Book XXVII

Then he speaks about the clouds themselves saying, "If he wills to unfold the clouds like a tent," because the clouds hide heaven which is the seat of God like the seat of some man is hidden in a tent. He says, "If he wills," to show that the divine will is the principle of natural works.

Commentary on Job

The lightening proceeds from the clouds because of the collision of the winds, and so he says, "and to make lightening with his light from above." Sometimes the clouds cover heaven as far as the horizon of some region and seem to enclose the farthest bounds of the sea beneath this, and so he says, "even the roots of the sea he will cover" with the tent of the clouds.

Commentary on Job

For by these things judgeth He the people, and giveth food to many mortals.

By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. [John 20, 22. 23.] And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. [Mat. 14, 16] For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.

But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but 'to many.' Because, namely, it is written, All men have not faith. [2 Thess. 3, 2] And to certain persons it is said, Ye therefore hear not, because ye are not of God. [John 8, 47] And again, No man can come to Me, except the Father Which hath sent Me draw him. [John 6, 44] And again, The Lord knoweth them that are His. [2 Tim. 2, 19] Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord's humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride.

Morals on the Book of Job, Book XXVII

To will means properly to act for an end, and so he shows the end of these works, "Through these he judges the peoples," because men are punished by them, "and he gives food to many mortal men," in the sense that the rains are useful to the fertility of the land which produces food for men.

Commentary on Job

He hideth the light from the mighty. And ordereth it to return again.

For those in truth are 'mighty,' who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, 'Thou hast revealed them to fools,' but, 'to little ones,' made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to shew what is meant by this littleness ['parvitas'], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.

And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5.] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17.] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined, And ordereth it to return again.

Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer.

But if we take 'in manibus,' not as one noun, in the dative case, but as two parts of speech; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears.

Morals on the Book of Job, Book XXVII

32–33

The words, “He will cover the light with his hands” [mean] that when he wants to make the rain fall for the sake of earth, he condenses the air as if with his hands and covers the sun with clouds. And the words “he will go toward them so that they may come to meet him” [mean] that in the same instant in which his command goes to his works, they promptly come to meet him, that is, the performance instantly follows the command.

Commentary on Job 36:32

Eliud had spoken above (36:27-30) about the changes in the atmosphere: drought and rain, as a result of the covering of the clouds from which God produces lightning from his light. Now he treats in an extended manner about the light itself, which is sometimes hidden by the clouds and is sometimes seen, and the thunder which arises from the clouds. He begins with the light saying, "He hides the light in his hands," for as an effect of his power he sometimes hides the light of the sun and the stars by clouds. But since this obscuring is not permanent, but only temporary, he adds, "and he orders the light to return again," when the clouds go away. Or these words can refer to the darkening and illumination of the air by the rising and setting of the sun.

Commentary on Job

He declares of it to His friend, that it is his possession, and that he may come up to it.

The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, Ye are My friends, if ye have done what I command you. [John 15, 14] For a friend is named as 'the keeper of the soul;' and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend. Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. [John 15, 15] Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above?

But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. [Ps. 8, 5] And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel, and was not forbidden to adore him. [Gen.19, 13-16] But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow-servant, and of thy brethren. [Rev. 19, 10] For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. [Heb. 2, 7] Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together. [Matt. 24, 28] Whence Peter says, To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. [1 Pet. 1, 4] Whence Paul says, We know that if our earthly house this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. [2 Cor. 5, 1]

But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? [John 3, 13] For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. [John 17, 24] But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it. But these things are very marvellous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought?

Morals on the Book of Job, Book XXVII

One must remember that sensible things are a kind of sign of intelligible things, and so we come to the knowledge of intelligibles through sensible effects. Among all the sensible effects the most spiritual is light. So light leads more efficiently to knowledge of intelligibles, inasmuch as sight, whose experience of knowing is perfected by light aids intellectual knowledge most. Since, then, that sensible light is hidden from men and communicated to them by the power of God, Job gives us to understand by this that in him there is a more excellent kind of light, i.e. a spiritual light, which God reserves as a reward for men for virtue. So he says, "He announces it," the light which is metaphorically represented by physical light, "to his friend," the virtuous man, whom God loves, "that it is his possession," that this spiritual light is a treasure which God reserves for his friends as a reward, "and he can ascend to it," when he merits it by the works of virtue and prepares himself to possess it. However, one can also explain this about corporeal light. For the Platonists posited that the souls of men were derived from the souls of the stars. Therefore, when human souls guard their dignity by living according to reason, they return to the clarity of the stars from which they descended, and so one reads in the Dream of Scipio that "rectors and guardians" of cities, "set out from here," i.e., from heaven, "and return here." In this he gives us to understand that he does not put the ultimate reward of virtue in temporal goods, but in spiritual goods after this life.

Commentary on Job