Clement of Rome: Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." And again he said, "I am but as the smoke of a pot." — Clement's First Letter to the Corinthians, Chapter 17 Ephrem the Syrian: Even though many others lived in Uz, no one was comparable to Job with regard to piety and innocence. He was of high reputation and was celebrated in everybody's words. And so that no one might think these things had been granted to Job thanks to his human ability, God never allowed a single possession of Job's to perish. [God] said, "My desire is that even a single hair, a loss that would be the very slightest, may be returned and increased for Job." — COMMENTARY ON Job 1:1 Gregory the Dialogist: HISTORICAL INTERPRETATION. There was a man in the land of Uz, whose name was Job. It is for this reason that we are told where the holy man dwelt, that the meritoriousness of his virtue might be expressed; for who knows not that Uz is a land of the Gentiles? and the Gentile world came under the dominion of wickedness, in the same proportion that its eyes were shut to the knowledge of its Creator. Let us be told then where he dwelt, that this circumstance may be reckoned to his praise, that he was good among bad men; for it is no very great praise to be good in company with the good, but to be good with the bad; for as it is a greater offence not to be good among good men, so it is immeasurably high testimony for any one to have shewn himself good even among the wicked. Hence it is that the same blessed Job bears witness to himself, saying, I am a brother to dragons, and a companion to owls. Hence it was that Peter extolled Lot with high commendation, because he found him to be good among a reprobate people; saying, And delivered just Lot, vexed with the filthy conversation of the wicked; for he was righteous in seeing and hearing, dwelling with them who vexed his righteous soul from day to day with their unlawful deeds. Now he evidently could not have been vexed unless he had both heard and witnessed the wicked deeds of his neighbours, and yet he is called righteous both in seeing and in hearing, because their wicked lives affected the ears and eyes of the Saint not with a pleasant sensation, but with the pain of a blow. Hence it is that Paul says to his disciples, In the midst of a crooked and perverse nation, among whom ye shine like lights in the world. Hence it is said to the Angel of the Church of Pergamos, I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast My name, and hast not denied My faith. Hence the Holy Church is commended by the voice of the Spouse, where He says to her in the Song of love, As the lily among the thorns, so is my love among the daughters. Well then is the blessed Job described, (by the mention of a gentile land,) as having dwelt among the wicked, that according to the testimony borne by the Spouse, he might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after, And that man was simple and upright. For there are some in such wise simple as not to know what uprightness is, but these walk wide of the innocence of real simplicity, in proportion as they are far from mounting up to the virtue of uprightness; for while they know not how to take heed to their steps by following uprightness, they can never remain innocent by walking in simplicity. Hence it is that Paul warns his disciples, and says, But yet I would have you wise unto that which is good, and simple concerning evil. Hence again he says, Brethren, be not children in understanding, howbeit in malice be ye children. Hence Truth enjoins Her disciples by Her own lips, saying, Be ye wise as serpents and harmless as doves. For in giving them admonition, He needfully joined the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and again the craftiness of the serpent might be attempered by the simplicity of the dove. Hence it is that the Holy Spirit has manifested His presence to mankind, not in the form of a dove only, but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. Therefore He is manifested in a dove, and in fire, because all they, who are full of Him, yield themselves to the mildness of simplicity, in such sort as yet to kindle with a zeal of uprightness against the offences of sinners. It follows, And one that feared God and eschewed evil. To fear God is never to pass over any good thing, that ought to be done. Whence it is said by Solomon, Whoso fears God, neglects nothing; but because there are some, who practise some good actions, yet in such wise that they are by no means withheld from certain evil practices; after he is said to have been one that feared God, it is still rightly reported of him that he also eschewed evil; for it is written, Depart from evil, and do good; for indeed those good actions are not acceptable to God, which are stained in His sight by the admixture of evil deeds; and hence it is said by Solomon, He who offendeth in one point, spoileth many good deeds. Hence James bears witness, saying, For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Hence Paul saith, A little leaven leaveneth the whole lump. So then that it might be shewn us how spotless the blessed Job stood forth in his good actions, it is wisely done that we have it pointed out how far he was removed from evil deeds. But it is the custom of narrators, when a wrestling match is woven into the story, first to describe the limbs of the combatants, how broad and strong the chest, how sound, how full their muscles swelled, how the belly below neither clogged by its weight, nor weakened by its shrunken size, that when they have first shewn the limbs to be fit for the combat, they may then at length describe their bold and mighty strokes. Thus because our athlete was about to combat the devil, the writer of the sacred story, recounting as it were before the exhibition in the arena the spiritual merits in this athlete, describes the members of the soul, saying, And that man was perfect and upright, and one that feared God, and eschewed evil; that when the powerful setting of the limbs is known, from this very strength we may already prognosticate also the victory to follow. — Morals on the Book of Job, Book I Gregory the Dialogist: ALLEGORICAL INTERPRETATION. There was a man in the land of Uz, whose name was Job. We believe from the history that these things took place, but let us here turn to see in what way they were allegorically fulfilled; for, as we have said, Job is interpreted, 'a mourner,' and Uz 'a counsellor.' Whom else then does the blessed Job express by his name, saving Him, of Whom the Prophet speaks, saying, Surely He hath borne our griefs? He dwells in the land of Uz, in that He rules the hearts of a people of wise counsels; for Paul saith, that Christ is the Wisdom of God and the Power of God; and this same Wisdom Herself by the lips of Solomon declareth, I Wisdom dwell with Prudence, and am in the midst of witty inventions. So Job is an inhabitant of the land of Uz, because Wisdom, Which underwent the pain of the Passion in our behalf, has made an habitation for Herself in those hearts, which are instinct with the counsels of life. And that man was perfect and upright. In uprightness, justice is signified, and in simplicity, mercy. We in following out the straight line of justice, generally leave mercy behind; and in aiming to observe mercy, we deviate from the straight line of justice. Yet the Incarnate Lord maintained simplicity with uprightness; for He neither in shewing mercy parted with the strictness of Justice, nor again in the exactitude of justice did He part with the virtue of mercifulness. Hence when certain persons, having brought an adulteress before Him, would have tempted Him, in order that He might step into the fault either of unmercifulness or of injustice, He answered both alternatives by saying, He that is without sin among you, let him first cast a stone at her. He that is without sin among you, gives us the simplicity of mercy, let him first cast a stone at her, gives us the jealous sense of justice. Whence too the Prophet saith to him, And in Thy Majesty ride prosperously, because of truth, and meekness, and righteousness. For in executing truth, He kept mercy united with justice, so that He neither lost the jealous sense of rectitude in the preponderance of mercy's scale, nor again unsettled the preponderance of mercy by that jealousy of rectitude. And one that feared God, and eschewed evil. It is written of Him, and the Spirit of the fear of the Lord hath filled Him; for the Incarnate Lord shewed forth in His own person whatsoever He hath inspired us withal, that what He delivered by precept, He might recommend by example. So then according to our human nature our Redeemer feared God, for to redeem proud man, He took for man's sake an humble mind. And His acting likewise is fitly designated hereby, in that the blessed Job is said to eschew evil. For He Himself eschewed evil, not evil which He came in contact with in the doing, but which upon meeting with it, He rejected; for He forsook the old life after man's method, which He found at His birth, and He stamped upon the character of His followers that new life, which He brought down with Him. — Morals on the Book of Job, Book I Gregory the Dialogist: MORAL INTERPRETATION. Now because in the very opening of our exposition we so made the Lord to be set forth in the person of blessed Job, that we said that both the Head and the Body, i.e. both Christ and His Church, were represented by him; therefore since we have shewn how our Head may be taken to be represented, let us now point out, how His Body, which we are, is set forth; that as we have heard from the history somewhat to admire, and learnt from the Head somewhat to believe, we may now deduce from the Body somewhat to maintain in our lives. For we should transform within ourselves that we read, that when the mind is moved by hearing, the life may concur to the execution of that which it has heard. There was a man in the land of Uz, whose name was Job. If 'Job' signifies 'grieving' and 'Uz' 'a Counsellor,' every elect person is not improperly represented by either name; in that he certainly abides in a mind of wise counsel, who hastens grieving from things present to things eternal. For there are some that take no heed to their life, and whilst they are seeking transitory objects, and either do not understand those that are eternal, or understanding despise them, they neither feel grief nor know how to entertain counsel, and when they are taking no account of the things above which they have lost, they think, unhappy wretches, that they are in the midst of good things. For these never raise the eyes of their mind to the light of truth which they were created for, they never bend the keenness of desire to the contemplation of their eternal country, but forsaking themselves amidst those things in which they are cast away, instead of their country they love the exile which is their lot, and rejoice in the darkness which they undergo as if in the brightness of the light. But, on the contrary, when the minds of the elect perceive that all things transitory are nought, they seek out which be the things for which they were created, and whereas nothing suffices to the satisfying them out of God, thought itself, being wearied in them by the effort of the search, finds rest in the hope and contemplation of its Creator, longs to have a place among the citizens above; and each one of them, while yet in the body an inhabitant of the world, in mind already soars beyond the world, bewails the weariness of exile which he endures, and with the ceaseless incitements of love urges himself on to the country on high. When then he sees grieving how that that which he lost is eternal, he finds the salutary counsel, to look down upon this temporal scene which he is passing through, and the more the knowledge of that counsel increases, which bids him forsake perishable things, the more is grief augmented that he cannot yet attain to lasting objects. Hence Solomon well says, He that increaseth knowledge increaseth sorrow; for he that already knows the high state which he does not as yet enjoy, is the more grieved for the low condition, in which he is yet held. Job therefore is well said to dwell in the land of Uz, in that the mind of every elect person is kept going grieving in the counsels of knowledge. We must also observe what absence of grief of mind there is in precipitancy of action. For they that live without counsel, who give themselves over precipitately to the issue of events, are meanwhile harassed by no grief of reflection. For he that discreetly settles his mind in the counsels of life, heedfully takes account of himself, exercising circumspection in his every doing, and lest from that which he is doing a sudden and adverse issue should seize him, he first feels at it, gently applying to it the foot of reflection; he takes thought that fear may not withhold him from those things which ought to be done, nor precipitance hurry him into those which ought to be deferred; that evil things may not get the better of him through his desires by an open assault, nor good things work his downfall insidiously by vain glory. Thus Job dwells in the land of Uz, in that the more the mind of the elect strives to live by following counsel, so much the more is it worn with the grief of so narrow a way. It goes on; And that man sincere and upright, one that feared God, and eschewed evil. Whoso longs for the eternal country, lives without doubt sincere and upright; I mean, perfect in practice, and right in faith, sincere in the good that he does in this lower state, right in the high truths which he minds in his inner self. For there are some who in the good actions that they do are not sincere, whereas they look to them not for a reward within but to win favour without. Hence it is well said by a certain wise man, Woe to the sinner that goeth two ways; for the sinner goes two ways, when at the same time that what he sets forth in deed is of God, what he aims at in thought is of the world. Now it is well said, one that feared God and eschewed evil; in that the holy Church of the elect enters indeed upon its paths of simplicity and of uprightness in fear, but finishes them in charity, and it is hers then entirely 'to depart from evil,' when she has begun now from the love of God to feel unwillingness to sin. But whilst she still does good deeds from fear, she has not entirely departed from evil; because she sins even herein, that she would sin if she could have done it without punishment. So then when Job is said to fear God, it is rightly related that he also 'departs from evil,' in that whereas charity follows upon fear, that offence which is left behind in the mind is even trodden under foot in the purpose of the heart. — Morals on the Book of Job, Book I Jerome: I am forced, through each of the books of Divine Scripture, to respond to the slander of adversaries who accuse my translation of rebuking the Seventy translators, not as though among the Greeks Aquila, Symmachus, and Theodotion had also translated either word for word, or meaning for meaning, or by mixing both together, also a kind of translation of equal proportion, and also Origen had divided all the scrolls of the Old Instrument with obeli and asterisks which, either added by him or taken from Theodotion, he added to the ancient translation, proving what was added to have been lacking. Therefore my detractors should learn to accept in full what they have accepted in part, or to erase my translation along with their asterisks. For it should not be, that those who they accepted to have omitted many things may not be acknowledged to have certainly erred in some things, especially in Job, in which if you will have removed those things which are added under the asterisks, the greater part will be cut off. And this is only among the Greeks. Otherwise, among the Latins, before their translation which we recently edited under asterisks and obeli, almost seven hundred or eight hundred verses are (missing), so that the book, shortened and cut up and eaten away, shows its deformity publicly to readers. And this translation follows no translator of the ancients, but will rather convey from the speech itself (which is) Hebrew and Arabic and sometimes Syrian, now words, now meanings, now both together. For even among the Hebrews the whole book is considered oblique and slippery and what the Greek rhetors call figuratively arranged (εσχηματισμενος), and while one thing is said, it does another, as if you would hold tightly an eel or a little murena fish, when you press harder, then the sooner it escapes. I remember I paid not a little money toward understanding of this scroll, for an instructor from Lydda who among the Hebrews was thought to have first rank, with whose teaching I know not whether I accomplished anything; this one thing I know: for me not to have been able to translate anything that I didn't know before. Therefore, from the beginning to the words of Job, among the Hebrews the speech is prose. Next, from the words of Job in which he says, "May the day perish in which I was born, and the night in which it was said: A man is conceived," to that place, where it is written before the end of the scroll: "Therefore I accuse myself and make repentance in dust and ashes," the verses are in hexameter, running in dactyl and spondee and, according to the idiom of the language, also accepting numerous other (poetic) feet not of the same (number of) syllables, but of the same intervals. Sometimes also, by breaking the law of (poetic metrical) numbers, the rhythm itself is found sweet and ringing, which is understood better by prosodists than by a simple reader. And from the verse mentioned above to the end of the book, the small section that remains continues with prose speech. If that seems unbelievable to anyone, namely that among the Hebrews there are meters, and either the Psalter or the Lamentation of Jermiah or almost all the songs of the Scriptures are to be understood in the manner of our Flaccus and the Greek Pindar and Alkaios and Sappho, let him read Philo, Josephus, Origen, and Eusebius of Caesarea, and by their testimony he will prove me to speak the truth. For which reason, let my dogs therefore hear me to have labored at this scroll, not as rebuking the ancient translation, but rather so those things in it which are either obscure or missing or certainly corrupted by the error of scribes may be made more clear by our translation, who have both learned Hebrew speech in part, and also in Latin, almost from our cradle we were worn out (?) among grammarians and rhetors and philosophers. But if among the Greeks, after the edition of the Seventy, with the Gospel of Christ shining, the Jew Aquila, and Symmachus and Theodotion, judaizing heretics, are accepted, who have hidden many mysteries of the Savior by sly translation, and yet are found in the Hexapla among the churches and are explained by men of the Church, how much more should I, a Christian of Christian parents and bearing the standard of the cross on my forehead, whose study was to recover the missing, to correct the corrupted, and to open the sacraments of the Church with pure and faithful speech, not be rejected by either disdainful or by malicious readers? Let whoever will to keep the old books, either written on purple skins with gold and silver, or in uncial letters, as they commonly say, loads of writing rather than books, while they leave to me and mine to have poor little leaves and not such beautiful books as correct ones. Each edition, the Seventy according to the Greeks and mine according to the Hebrews, was translated into Latin by my labor. May each one choose what he will, and prove himself studious rather than malevolent. — Preface on Job John Chrysostom: Each of these epithets is sufficient to show the beauty of Job's soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. "Blameless" the text says, that is, perfectly virtuous. "Upright," and also "true," and also "pious," and again, "he turned away from any evil." Notice the words "from any," and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is? — COMMENTARY ON Job 1:1 Gregory the Dialogist: HISTORICAL INTERPRETATION. And there were born unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the beginning of his book is declared devout in offering sacrifices, and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them. — Morals on the Book of Job, Book I Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And there were born to him seven sons and three daughters. What is conveyed to us in the number of seven, saving the sum of perfection? for to say nothing of the arguments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; we know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too, that the seventh day was given to man for a rest; i.e. for a 'Sabbath.' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being completed by the addition of the unit of our uniting together. Thus there were born to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished with the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, seven is changed into twelve, and hence, forasmuch as the holy Apostles were sent to proclaim the holy Trinity in the four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips and in their lives. And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to perfection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by 'the seven sons' is represented the order of the Preachers, and by 'the three daughters' the multitude of the hearers. By 'the three daughters' may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; viz. of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job; for what is signified by Noah who guided the Ark in the waters, but the order of rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation? What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the paths of earth? Therefore because after the holy Apostles there came these three divisions of the faithful, after the sons rightly follows the mention of the three daughters that were born to him. — Morals on the Book of Job, Book I Gregory the Dialogist: MORAL INTERPRETATION. And forasmuch as each particular vice is stifled by fear, whilst the several virtues spring from charity, it is rightly added, And there were born unto him seven sons and three daughters. For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us. Thus the Prophet particularizes this inward offspring, when the Spirit renders the mind fruitful, in these words; And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him. So when by the coming of the Holy Spirit there is engendered in each of us, 'wisdom, understanding, counsel, might, knowledge, piety, and the fear of the Lord,' something like a lasting posterity is begotten in the mind, which preserves the stock of our nobility that is above unto life, for so much the longer as it allies it with the love of eternity. Yet surely the seven sons have in us three sisters, forasmuch as all that manly work which these virtuous affections do, they unite with faith, hope, and charity. For the seven sons never attain the perfection of the number ten, unless all that they do be done in faith, hope, and charity. — Morals on the Book of Job, Book I John Chrysostom: Notice how the author first of all speaks about Job's virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job's virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. "There shall not be," Scripture says, "male or female barren among you." But Abraham was childless, so that you might learn that Abraham's goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you. — COMMENTARY ON Job 1:2 Gregory the Dialogist: HISTORICAL INTERPRETATION. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the greatness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices. Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it. So that this man was the greatest of all the men of the East. Who does not know that the men of the East are very wealthy, accordingly 'he was the greatest of all the men of the East;' as though it were expressly said that he was even richer than the rich. — Morals on the Book of Job, Book I Gregory the Dialogist: ALLEGORICAL INTERPRETATION. His substance also was three thousand sheep and three thousand camels. That believing hearers have been gathered from various manners of life, a truth which is first declared generally by the mention of the daughters, the same is afterwards brought before us in detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace? what again is signified by the three thousand camels, but the crooked defectiveness of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against Him, who strain at a gnat, and swallow a camel. For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a camel's back, in that the Church, which hastens from the Gentile state to Christ, is found in the crooked and defective behaviour of the old life; and she, when she saw Isaac, descended, in that when the Gentile world knew the Lord, it abandoned its sins, and descending from the height of self-elation sought the lowly walks of humility; and she too in bashfulness covers herself with a veil, in that she is confounded in His presence for her past life. And hence it is said by the Apostle to these same Gentiles, What fruit had ye then in those things whereof ye are now ashamed? Whereas then by the sheep we understand the Hebrews coming to the faith from the pastures of the Law, nothing hinders but that we understand by the camels the Gentile people, crooked in their ways and laden with idolatrous ceremonials. For because they devised them gods of their own selves whom they should worship, there had grown up as it were out of themselves a load upon their back which they should carry. Furthermore in that they are common animals, it is possible that by camels is represented the life of the Samaritans. For camels chew the cud, but do not divide the hoof. So likewise the Samaritans do as it were chew the cud, in that they receive in part the words of the Law, but do not divide the hoof as it were, forasmuch as they despise it in part. And they bear a grievous burthen upon the mind's pack, in that they weary themselves in whatsoever they do without any hope of eternity. For they are strangers to faith in the Resurrection, and what can be more grievous or more burthensome than to endure the tribulation of this passing state of existence, and yet never, for relief of mind, to look forward to the joy of our reward; but forasmuch as the Lord, when He appeared in the flesh, both filled the Hebrew people with the grace of perfection, and brought some of the Samaritans to the knowledge of the faith by shewing marvellous works, it might well be said of the shadow which was to express the reality, that he possessed both seven thousand sheep, and three thousand camels. It goes on; And five hundred yoke of oxen, and five hundred she asses. We have said above that by the number fifty, which is completed by seven weeks and the addition of an unit, rest is signified, and by the number 'ten' the sum of perfection is set forth. Now forasmuch as the perfection of rest is promised to the faithful, by multiplying fifty ten times, we in this way arrive at five hundred. But in sacred Writ, the title of 'oxen' sometimes represents the dulness of the foolish sort, and sometimes the life of well doers. For because the stupidity of the fool is represented by the title of an ox, Solomon says rightly, he goeth after her straightway, as an ox goeth to the slaughter. Again, that the life of every labourer is set forth by the title of oxen, the Precepts of the Law are a testimony, which enjoined through Moses; Thou shalt not muzzle the ox when he treadeth out the corn. And this again is declared in plain words; the labourer is worthy of his hire. By the title of asses, too, we have represented sometimes the inertness of fools, sometimes the unrestrained indulgence of the wanton, sometimes the simplemindedness of the Gentiles; for the inertness of fools is imaged by the designation of asses, as where it is said through Moses, Thou shalt not plough with an ox and an ass together. As though he said, 'do not associate fools and wise men together in preaching, lest by means of him who has no power to accomplish the work, you hinder him who has abundant power.' The unrestrained indulgence of the wanton is likewise set forth by the appellation of asses, as the prophet testifies, where he says, whose flesh is as the flesh of asses. Again, by the title of asses is shewn the simplicity of the Gentiles. Hence when the Lord went up toward Jerusalem, He is related to have sat upon a young ass, for what is it for Him to come to Jerusalem sitting upon an ass, except taking possession of the simple hearts of the Gentiles to conduct them to the vision of peace, by ruling and ordering them? And this is shewn by one passage, and that a very easy one; in that both the workmen of Judaea are represented by oxen, and the Gentile peoples by an ass, when it is said by the Prophet, The ox knoweth his owner, and the ass his master's crib. For who appears as the ox, saving the Jewish people, whose neck was worn by the yoke of the Law? and who was the ass but the Gentile world, which was found like a brute animal of every deceiver, and was overlaid with whatever deceit he pleased, without resisting by any exercise of reason? Thus the ox knoweth his owner, and the ass his master's crib, in that both the Hebrews found out the God Whom they worshipped but as yet knew Him not, and the Gentile world received the food of the Law, which it had none of. That therefore which is spoken above in the designation of the sheep and of the camels, is here repeated below in the oxen and the asses. Now even before the coming of the Redeemer Judaea possessed oxen, in that she sent out labourers to preach, to whom it is said by the voice of Truth, Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. These were weighed down with the heavy yoke of the Law, because they were burthened with the ordinances of the external letter, to whom it is spoken by the voice of Truth, Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart. That in the Gospel, therefore, rest is promised to those that labour well, is the same thing as that five hundred yoke of oxen are made mention of in this place; for whereunto does their way lead, who submit their necks to the dominion of our Redeemer, excepting to rest? And hence we are told of five hundred she asses, forasmuch as the Gentile folk that are called, so long as they desire to attain to rest, gladly bear all the burthens of the commandments; and hence, that this rest should be sought of the Gentiles, Jacob in addressing his sons did mean to signify by the voice of prophecy, saying, Issachar is a strong ass, crouching down between the boundaries: And he saw that rest was good, and the land that it was pleasant, and bowed the shoulder to bear. For to crouch down between the boundaries is to rest forestalling the end of the world, and to seek nought of those things, which are now going forward amongst men, but to long after the things that shall be at the last; and the strong ass sees the rest and the pleasant land, when the simple Gentile world lifts itself up to the strong effort of good works, and that because it is on its way to the land of life eternal; and it bows the shoulder to bear, in that having beheld the rest above, it submits itself in doing its work even to severe precepts, and whatever littleness of mind represents as hard to bear, the hope of the reward makes this appear to it light and easy. So because both Judaea and the Gentile world are gathered to eternal rest as a portion of the elect, he is rightly related to have possessed five hundred yoke of oxen, and five hundred she asses. And a very great household. What means it that the number of the animals is first described, while the household is not mentioned till the end, but that the foolish things of the world are first gathered in to the knowledge of the faith, that afterwards the crafty things of the world may also be called? as Paul bears witness, who says; For ye see your calling, brethren, how that not many wise men after the flesh, not many noble, not many mighty are called; But God hath chosen the foolish things of the world to confound the wise. For the first beginnings of holy Church are reputed to have been without knowledge of letters, plainly for this reason, that in His preachers the Redeemer might manifest to all, that it was not their discourse, but their cause, which had influence with the numbers that believed unto life. So that this man was the greatest of all the men of the East. That our Redeemer is styled The East is declared by the testimony of the Prophet, where he says, And lo! the Man whose name is The East. And thus all that live in this Orient by faith, are rightly called men of the East. Now because all men are only men, whereas 'The East' Himself is both God and Man, it is rightly said, He was the greatest of all the men of the East. As though it were said in plain words, He surpassed all those that are born to God in faith. Because it is not by adoption, as others are, but by the Divine Nature that He is exalted, Who though He appeared like to others in His human Nature, yet in His Divine Nature continued above all men without fellow. — Morals on the Book of Job, Book I Gregory the Dialogist: MORAL INTERPRETATION. His substance also was seven thousand sheep and three thousand camels. But because this store of antecedent virtues is followed by a manifold concern for good works, it is rightly added. For, saving the historical truth, we are at liberty to follow in a spiritual way that which our ears receive in a carnal shape. Thus we possess seven thousand sheep, when we feed the innocent thoughts within our breast, in a perfect purity of heart, with the food of truth which we have sought after. And we shall have three thousand camels likewise in our possession, if all that is high and crooked in us be subdued to the order of faith, and when of our own free will, and in our longing after humility, it is made to bow down itself under a knowledge of the Trinity. For we possess camels, whensoever we put down in humility all the high notions that we entertain. Surely we are in possession of camels, when we bend our thoughts to sympathy with a brother's weakness, that bearing our burthens by turns, we may by lowering ourselves thereto know how to compassionate the weakness of another man. By camels, too, which do not cleave the hoof, but chew the cud, may be understood the good stewardships of earthly things, which, in that they have something of the world, and something of God, must needs be represented by a common animal. For though earthly stewardship may be subservient to our eternal welfare, yet we cannot acquit ourselves of it without inward disquietude. Therefore because both at the present time the mind is disturbed thereby, and also a reward laid up for ever, like a common animal, it both has something of the Law, and something it has not. For it does not cleave the hoof, in that the soul does not wholly sever itself from all earthly doings, but yet it ruminates, in that by the right dispensation of temporal things, it gains a hope of heavenly blessings with an assured confidence. Thus earthly stewardships agree with the law in the head, disagree therewith in the foot; forasmuch as while the objects which they desire to obtain by living righteously are of heaven, the concerns with which they are busied by their performances are of this world. When then we submit these earthly stewardships to the knowledge of the Trinity, we have camels in possession, as it were, by faith. And five hundred yoke of oxen, and five hundred she asses. There are yokes of oxen for us in our possession, when the virtues in harmony plough up the hardness of our mind. We also possess five hundred she asses, when we restrain wanton inclinations, and when whatever of a carnal nature seeks to rise up in us, we curb in the spiritual mastery of the heart. Or indeed to possess she asses is to govern the simple thoughts within us, which, while they have no power to run in a more refined intelligence, by how much more lowly they walk, bear with so much the more meekness their brother's burthens. For there are some who not understanding deep things constrain themselves the more humbly to the outward works of duty. Well then do we understand the simple thoughts by she asses, which are an animal slow indeed, yet devoted to carrying burthens, in that very often when made acquainted with our own ignorance, we bear the more lightly the burthens of others; and whereas we are not elevated as by any special height of wisdom, our mind bends itself in patience to submit to the dulness of another's soul. Now it is well done, whether it be the yokes of oxen or the she asses, that they are mentioned as five hundred, in that, whether in the case that through prudence we are wise, or in the case that we remain in humble ignorance, so long as we are in search of the rest of eternal peace, we are as it were kept within the number of the Jubilee. And a very great household. We possess a very great household, when we restrain our host of thoughts under the mastery of the mind, that they may not by their very number get the better of the soul, nor in disordered array tread under the authority which belongs to our faculty of discernment. And the multitude of our thoughts is well marked out by the designation of a very great household. For we know that when the mistress is away the tongues of the handmaids wax clamorous, that they cease from silence, neglect the duties of their allotted task, and disarrange the whole ordered method of their life. But if the mistress suddenly appear, in a moment their noisy tongues are still, they renew the duties of their several tasks, and return to their own work as though they had never left it. Thus if reason for a moment leave the house of the mind, as if the mistress were absent, the den of our thoughts redoubles itself, like a bevy of talkative maids. But so soon as reason has returned to the mind, the confused tumult quiets itself at once, and the maids as it were betake themselves in silence to the task enjoined, whilst the thoughts forthwith submit themselves to their appropriate occasions for usefulness. We possess, then, a great household, when with righteous authority we rule our innumerable thoughts by a discerning use of reason; and assuredly when we do this wisely, we are aiming to unite ourselves to the Angels by that very exercise of discernment: and hence it is rightly subjoined; So that this man was the greatest of all the men of the east. For we are then rendered great amongst all them of the east, when the cloud of carnal corruption being kept down by the rays of our discernment, we are, as far as the possibility of the thing admits, made the associates of those Spirits, which abide in the eastern light: and hence Paul says, Our conversation is in heaven. For he that follows after temporal things, which are subject to decay, seeks the west, but whoso fixes his desires upon things above, proves that he dwells in the east. He then is great not among them of the west but among them of the east, who aims to excel not amid wicked men's scenes of action, who seek low and fleeting things, but amongst the choirs of the citizens above. — Morals on the Book of Job, Book I Hesychius of Jerusalem: You see the greatness of Job's external wealth; but his internal wealth was even greater. The visible riches were splendid, but the invisible riches were even more splendid because they last; visible riches grow old, lose their value and continually collapse into the most pitiful corruption and destruction. — HOMILIES ON Job 1.1.2-3E John Chrysostom: The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly. — COMMENTARY ON Job 1:3 Augustine of Hippo: His labors were great on the earth, for he was busy perfecting his labors. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Here the text stresses the great purity of Job's children. Since [Job] did not perceive any sin in them, he sacrificed because of [the sons'] disposition. Job was aware that the human weakness and sluggishness that mark young persons often escalates. This is also why St. Paul said, "I am not aware of anything against myself." And the psalmist, "Forgive my hidden faults." Therefore we have to believe that the sons of Job did not die because of their own sins. — COMMENTARY ON Job 1:5 Gregory the Dialogist: HISTORICAL INTERPRETATION. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. Greater wealth usually becomes the cause of greater discord between brethren. O, inestimable praise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided affection yet filled the hearts of all. — Morals on the Book of Job, Book I Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And his sons went and feasted in their houses. The sons went to feast at their houses, when the Apostles as preachers, in the different regions of the world, served the banquet of virtue to hearers as it were to eaters. And hence it is said to those very sons concerning the hungering multitude, Give ye them to eat. And again; And I will not send them away fasting, lest they faint by the way; that is, let them by your preaching receive the word of consolation, that they may not by continuing to fast to the food of truth, sink under the labours of this life. Hence again it is said to the same sons, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. And how these feasts were set forth is added, whereas it is forthwith subjoined, Everyone in his day. If without any doubt the darkness of ignorance is the night of the soul, the understanding is not improperly styled the day. And hence Paul says, One man esteemeth one day above another; another esteemeth every day alike. As, if he had said in plain words; 'One man understands some things so as that some are left out, and another acquaints himself with all things that are possible to be understood, in such sort as they may be seen. Thus each son sets forth a feast in his day, in that every holy preacher, according to the measure of the enlightening of his understanding, feeds the minds of his hearers with the entertainments of Truth. Paul made a feast in his own day, when he said, But she is happier if she so abide according to my judgment. He bade each to take account of his own day; when he said, Let every man be fully persuaded in his own mind. And sent and called for their three sisters to eat and to drink with them. The sons call their sisters to the feast, in that the holy Apostles proclaim to hearers that are weak the joys of the refreshment above, and inasmuch as they see their souls to be starved of the food of truth, they feed them with the feast of God's Word. And it is well said, to eat and to drink with them. For holy Scripture is sometimes meat to us, and sometimes drink. It is meat in the harder parts, in that it is in a certain sense broken in pieces by being explained, and swallowed after chewing; and it is drink in the plainer parts, in that it is imbibed just as it is found. The Prophet discerned holy Scripture to be meat, which was to be broken in pieces in the explaining, when he said, The young children ask, and no man breaketh it unto them, i.e. the weak ones sought that the stronger declarations of holy Scripture might be crumbled for them by explanation, but he could no where be found who should have explained them. The Prophet saw that holy Writ was drink, when he said, Ho, everyone that thirsteth come ye to the waters. Had not the plain commandments been drink, Truth would never have cried out with His own lips; If any man thirst, let him come unto Me and drink. The Prophet saw that there was, as it were, a lack of meat and drink in Judaea, when he declared, And their honourable men are famished, and their multitude dried up with thirst. For it belongs to the few to attain a knowledge of the mighty and hidden meanings, but to the multitude it is given to understand the plain sense of the history. And therefore he declares that the honourable men of Judaea had perished not by thirst, but hunger, in that those who seemed to stand first, by giving themselves wholly to the outward sense, had not wherewithal to feed themselves from the inward parts by sifting their meaning, but forasmuch as when loftier minds fall away from the inward sense, the understanding of the little ones even in the outward meaning is dried up; it is rightly added in this place, And the multitude dried up with thirst. As if he said in plainer words, 'whereas the common sort give over taking pains in their own lives, they now no longer seek even the streams of history.' And they bear witness that they understood both the deep and the plain things contained in divine Writ, who in complaining to the Judge that rejects them, say, We have eaten and drunk in Thy presence; and this they subjoin in plain terms by explaining it; And thou hast taught in our streets. Therefore because the sacred oracles are broken in the more obscure parts, by the explanation thereof, but in the plainer parts are drunk in just as they are found, it may be truly said, And they sent and called for their three sisters, to eat and to drink with them. As though it were said in plain terms, they drew every weak one to themselves by the mildness of their persuasions, that both by setting forward great truths contemplatively, they might feed their minds, and by delivering little things historically, they might give them nourishment. — Morals on the Book of Job, Book I Gregory the Dialogist: MORAL INTERPRETATION. And his sons went and feasted in their houses, every one his day. 'The sons feast in their houses,' when the several virtues feed the mind after their proper sort; and it is well said, Everyone his day, for each son's day is the shining of each virtue. Briefly to unfold then these same gifts of sevenfold grace, wisdom has one day, understanding another day, counsel another, fortitude another, knowledge another, piety another, fear another, for it is not the same thing to be wise that it is to understand; for many indeed are wise in the things of eternity, but cannot in any sort understand them. Wisdom therefore gives a feast in its day in that it refreshes the mind with the hope and assurance of eternal things. Understanding spreads a feast in its day, forasmuch as, in that it penetrates the truths heard, refreshing the heart, it lights up its darkness. Counsel gives a feast in its day, in that while it stays us from acting precipitately, it makes the mind to be full of reason. Fortitude gives a feast in its day, in that whereas it has no fear of adversity, it sets the viands of confidence before the alarmed soul. Knowledge prepares a feast in her day, in that in the mind's belly, she overcomes the emptiness of ignorance. Piety sets forth a feast in its day, in that it satisfies the bowels of the heart with deeds of mercy. Fear makes a feast in its day, in that whereas it keeps down the mind, that it may not pride itself in the present things, it strengthens it with the meat of hope for the future. But I see that this point requires searching into in this feasting of the sons, viz. that by turns they feed one another. For each particular virtue is to the last degree destitute, unless one virtue lends its support to another. For wisdom is less worth if it lacks understanding, and understanding is wholly useless if it be not based upon wisdom, in that whilst it penetrates the higher mysteries without the counterpoise of wisdom, its own lightness is only lifting it up to meet with the heavier fall. Counsel is worthless, when the strength of fortitude is lacking thereto, since what it finds out by turning the thing over, from want of strength it never carries on so far as to the perfecting in deed; and fortitude is very much broken down, if it be not supported by counsel, since the greater the power which it perceives itself to have, so much the more miserably does this virtue rush headlong into ruin, without the governance of reason. Knowledge is nought if it hath not its use for piety; for whereas it neglects to put in practice the good that it knows, it binds itself the more closely to the Judgment: and piety is very useless, if it lacks the discernment of knowledge, in that while there is no knowledge to enlighten it, it knows not the way to shew mercy. And assuredly unless it has these virtues with it, fear itself rises up to the doing of no good action, forasmuch as while it is agitated about every thing, its own alarms renders it inactive and void of all good works. Since then by reciprocal ministrations virtue is refreshed by virtue, it is truly said that the sons feast with one another by turns; and as one aids to relieve another, it is as if the numerous offspring to be fed were to prepare a banquet each his day. And sent and called for their three sisters to eat and to drink with them. When our virtues invite faith, hope, and charity into every thing they do, they do, as sons employed in labour, call their three sisters to a feast; that faith, hope, and charity may rejoice in the good work, which each virtue provides; and they as it were gain strength from that meat, whilst they are rendered more confident by good works, and whereas after meat they long to imbibe the dew of contemplation, they are as it were from the cup inebriated. — Morals on the Book of Job, Book I Ishodad of Merv: "Job would sanctify them," that is, Job purified them through the waters of cleansing and through the sacrifices that he offered for them. And since the righteous man had full confidence in the fact that his children were free from manifest sins, thanks to the education and instruction which he had given them, he offered sacrifices for their secret sins and thoughts by saying, "It may be that my children have sinned and cursed God in their hearts." — COMMENTARY ON Job 1:5 John Chrysostom: Mutual understanding, the greatest good, was profound within Job's family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this. — COMMENTARY ON Job 1:4 Augustine of Hippo: Each day, in turn, they gave each other a feast, a sign of charity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. And it was so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all. When it is said, sent and sanctified them, it is openly shewn what strictness he practised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had contracted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there are certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is written, The people sat down to eat and drink, and rose up to play. Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as thirsting for water, in these words, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. He is first said to have fared sumptuously every day, and then it is recorded that he craved a drop of water upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is indicated by the punishment, in that he, whom the Truth had said fared sumptuously every day, was described as most on fire in his tongue. They that attune the harmony of stringed instruments arrange it with such exceeding skill, that frequently, when one chord is touched, a very different one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune, rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting. But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account plainly indicates that, in offering a sacrifice on the eighth day, the blessed Job was celebrating the mystery of the Resurrection. For the day, which is now named 'The Lord's day,' is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation, but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled 'for the Octave,' wherein joy for the resurrection is proclaimed, but, that the sons of blessed Job had been forearmed by the discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is subjoined, For Job said, It may be that my sons have sinned, and cursed God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this Saint, who does not say, 'that they have cursed God in their hearts,' but it may be that they have cursed God in their hearts. Whence it is well said by Paul, Therefore judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought. But here we should consider with discrimination, with what severity that father was likely to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples? What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions? But that his perseverance too in this holy work may be demonstrated, it is well added, Thus did Job all the days; for it is written, But he that shall endure unto the end, the same shall be saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through cursorily in following out the history. — Morals on the Book of Job, Book I Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. 'The days of feasting are gone,' when the ministrations of preaching are brought to an end; and when the feasts were ended, Job offered an holocaust for his sons, in that our Redeemer besought the Father in behalf of the Apostles, when they returned from preaching. Now it is rightly said, that he 'sent and sanctified,' in that when He bestowed the Holy Spirit Which proceeds from Himself, upon the hearts of His disciples, He cleansed them from whatsoever might be in them of offence, and it is rightly delivered that he rose up early to offer sacrifices; forasmuch as through this His offering up the prayer of His Intercessions in our behalf, he dispelled the night of error, and illumined the darkness of man's mind; that the soul might not be polluted in secret by any defilements of sin contracted from the very grace of preaching; that it might never attribute to itself aught that it does; that it might not, by attributing them to itself, lose all the things it had done. Hence it is well added, For Job said, It may be that my sons have sinned, and blessed God in their hearts. For this blessing God, which means cursing, is the taking glory to one's self from a gift of His hand. Hence the Lord did well to wash the feet of the holy Apostles after their preaching, doubtless with this view, that He might shew plainly, both that very frequently in doing good the dust of sin is contracted, and that the steps of the speakers are often defiled by the same means whereby the hearts of their hearers are purified. For it often happens that some in giving words of exhortation, however poorly, are inwardly lifted up, because they are the channel, by which the grace of purification comes down; and while by the word they wash away the deeds of other men, they as it were contract the dust of an ill thought from a good course. What then was it to wash the disciples' feet after their preaching, but after the gloriousness of preaching to wipe off the dust of our thoughts, and to cleanse the heart's goings from inward pride? Nor does it hinder the universal knowledge which our Mediator has, that it is said, It may be; for knowing all things, but in His mode of speech taking upon Him our ignorance, and, in taking the same, giving us a lesson, He sometimes speaks as it were with our doubts; as where He says, Nevertheless, when the Son of Man cometh shall He find faith on the earth? When the feasting then was over, Job offered a sacrifice for his sons, saying, It may be that my sons have sinned, and cursed God in their heart; in that our Saviour, after He had cleansed His preachers from the evils that beset them even in the midst of the good things which they had done, kept them from temptations. Thus did Job continually. Job does not cease 'to offer sacrifice continually,' in that our Redeemer offers a holocaust for us without ceasing, Who without intermission exhibits to the Father His Incarnation in our behalf. For His very Incarnation is itself the offering for our purification, and while He shews Himself as Man, He is the Intercession that washes out man's misdeeds, and in the mystery of His Humanity He offers a perpetual Sacrifice, even because those things too are eternal which He purifies. — Morals on the Book of Job, Book I Gregory the Dialogist: MORAL INTERPRETATION. But what is there that we do, in this life, without some stain of defilement, howsoever slight? For sometimes by the very good things we do we draw near to the worse part, since while they beget much in the mind, they at the same time engender a certain security, and when the mind enjoys security, it unlooses itself in sloth; and sometimes they defile us with some self-elation, and set us so much the lower with God, as they make us bigger in our own eyes. Hence it is well added, And it was so, when the days of their feasting were gone about, that Job sent and sanctified them. For, when the round of the days of feasting is gone about, to send to his sons and to sanctify them, is after the perception of the virtues to direct the inward intention, and to purify all that we do with the exact sifting of a reexamination, lest things be counted good which are evil, or at least such as are truly good be thought enough when they are imperfect. For thus it very often happens that the mind is taken in, so that it is deceived either in the quality of what is evil or the quantity of what is good. But these senses of the virtues are much better ascertained by prayers than by examinings. For the things which we endeavour to search out more completely in ourselves, we oftener obtain a true insight into by praying than by investigating. For when the mind is lifted up on high by the kind of machine of compunction, all that may have been presented to it concerning itself, it surveys the more surely by passing judgment upon it beneath its feet. Hence it is well subjoined, And rose up early in the morning and offered burnt offerings, according to the number of them all. For we rise up early in the morning, when being penetrated with the light of compunction we leave the night of our human state, and open the eyes of the mind to the beams of the true light, and we offer a burnt offering for each son, when we offer up the sacrifice of prayer for each virtue, lest wisdom may uplift; or understanding, while it runs nimbly, deviate from the right path; or counsel, while it multiplies itself, grow into confusion; that fortitude, while it gives confidence, may not lead to precipitation, lest knowledge, while it knows and yet has no love, may swell the mind; lest piety, while it bends itself out of the right line, may become distorted; and lest fear, while it is unduly alarmed, may plunge one into the pit of despair. When then we pour out our prayers to the Lord in behalf of each several virtue, that it be free from alloy, what else do we but according to the number of our sons offer a burnt offering for each? for an holocaust is rendered 'the whole burnt.' Therefore to pay a 'holocaust' is to light up the whole soul with the fire of compunction, that the heart may burn on the altar of love, and consume the defilements of our thoughts, like the sins of our own offspring. But none know how to do this saving those, who, before their thoughts proceed to deeds, restrain with anxious circumspection the inward motions of their hearts. None know how to do this saving they who have learnt to fortify their soul with a manly guard. Hence Ishbosheth is rightly said to have perished by a sudden death, whom holy Scripture at the same time testifies to have had not a man for his doorkeeper but a woman, in these words; And the sons of Rimmon the Beerothite, Rechab and Baanah, went and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon; and they came thither into the midst of the house:, and the portress of the house was fallen asleep, winnowing wheat. And they came privily into the house fetching ears of wheat, and they smote him in the groin. The portress winnows the wheat, when the wardkeeping of the mind distinguishes and separates the virtues from the vices; but if she falls asleep, she lets in conspirators to her master's destruction, in that when the cautiousness of discernment is at an end, a way is set open for evil spirits to slay the soul. They enter in and carry off the ears, in that they at once bear off the germs of good thoughts; and they smite in the groin, in that they cut off the virtue of the soul by the delights of the flesh. For to smite in the groin is to pierce the life of the mind with the delights of the flesh. But this Ishbosheth would never have perished by such a death, if he had not set a woman at the entrance to his house, i.e. set an easy guard at the way of access to the mind. For a strong and manly activity should be set over the doors of the heart, such as is never surprised by sleep of neglect, and never deceived by the errors of ignorance; and hence he is rightly named Ishbosheth, who is exposed by a female guard to the swords of his enemies, for Ishbosheth is rendered 'a man of confusion.' And he is 'a man of confusion,' who is not provided with a strong guard over his mind, in that while he reckons himself to be practising virtues, vices stealing in kill him unawares. The entrance to the mind then must be fortified with the whole sum of virtue, lest at any time enemies with insidious intent penetrate into it by the opening of heedless thought. Hence Solomon says, Keep thy heart with all diligence, for out of it are the issues of life. It is meet then that we form a most careful estimate of the virtues that we practise, beginning with the original intent, lest the acts which they put forth, even though they be right, may proceed from a bad origin: and hence it is rightly subjoined in this place; For Job said, It may be that my sons have sinned, and cursed God in their hearts. Our sons curse God in their hearts, when our righteous deeds proceed from unrighteous thoughts; when they put forth good things in public, but in secret devise mischief. Thus they curse God, when our minds reckon that they get from themselves that which they are. They curse God when they can understand that it is from Him that they have received their powers, and yet seek their own praise for His gifts. But be it known that our old enemy proceeds against our good actions in three ways, with this view, namely, that the thing which is done aright before the eyes of men, may be spoiled in the sight of the Judge within. For sometimes in a good work he pollutes the intention, that all that follows in the doing may come forth impure and unclean, because it is hereby made to rise troubled from its source. But sometimes he has no power to spoil the intention of a good deed, but he presents himself in the action itself as it were in the pathway; that whereas the person goes forth the more secure in the purpose of his heart, evil being secretly there laid, he may as it were be slain from ambush. And sometimes he neither corrupts the intention, nor overthrows it in the way, but he ensnares the good deed at the end of the action; and in proportion as he feigns himself to have gone further off, whether from the house of the heart or from the path of the deed, with the greater craftiness he watches to catch the end of the good action; and the more he has put a man off his guard by seeming to retire, so much the more incurably does he at times pierce him with an unexpected wound. For he defiles the intention in a good work, in that when he sees men's hearts ready to be deceived, he presents to their ambition the breath of passing applause, that wherein they do aright, they may swerve by crookedness in the intention to make the lowest things their aim; and hence under the image of Judaea, it is well said by the Prophet of every soul that is caught in the snare of mal-intention, Her adversaries are the chief. As though it were said in plain words, 'when a good work is taken in hand with no good intent, the spirits that are against us have dominion over her from the commencement of the conception, and the more completely possess themselves of her, even that they hold her under their power by the very beginning.' But when they are unable to corrupt the intention, they conceal snares which they set in the way, that the heart, lifting itself up in that which is done well, may be impelled from one side to do evil; so that what at the outset it had set before itself in one way, it may go through in act far otherwise than it had begun. For often whilst human praise falls to the lot of a good deed, it alters the mind of the doer, and though not sought after, yet when offered it pleases; and whereas the mind of the well-doer is melted by the delight thereof, it is set loose from all vigorousness of the inward intention. Often when our sense of justice has begun to act aright, anger joins it from the side; and whereas it troubles the mind out of measure, by the quickness of our sense of uprightness, it wounds all the healthiness of our inward tranquillity. It often happens that sadness, attaching itself from the side, as it were, becomes the attendant of seriousness of mind, and that every deed which the mind commences with a good intention, this quality overcasts with a veil of sadness, and we are sometimes the slower in driving it away even in that it waits as it were in solemn attendance on the depressed mind. Often immoderate joy attaches itself to a good deed, and while it calls upon the mind for more mirth than is meet, it discards all the weight of gravity from our good action. For because the Psalmist had seen that even those that set out well are met by snares on the way, being filled with the prophetic spirit, he rightly delivered it; In this way that I walked they hid a snare for me. Which Jeremiah well and subtilly insinuates, who, while busied with telling of outward events, points out what things were done inwardly in ourselves, There came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the Lord. And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went; and it came to pass, as he met them, he said unto them, Come unto Gedaliah the son of Ahikam. And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them. For those shave their beard, who remove from them confidence in their own powers. They rend their clothes, that spare not themselves in tearing in pieces outward appearance. They come to offer up in the house of the Lord frankincense and gifts, who engage to set forth prayer in union with works in sacrifice to God. But if in the very path of holy devotion they skill not to keep a wary eye on every side, Ishmael the son of Nethaniah goes forth to meet them; in that assuredly every evil spirit, after the example of its chief, even Satan, begotten in the erring principle of pride, presents itself as a snare to deceive, And it is likewise well said concerning him; weeping all along as he went; forasmuch as in order that he may cut off devout souls by smiting them, he hides himself as it were under the guise of virtue, and whereas he feigns to agree with those that really mourn, being thus with greater security admitted to the interior of the heart, he destroys whatsoever of virtue is there hidden within. And most often he engages to guide to higher things; and hence he is related to have said, Come unto Gedaliah the son of Ahikam; and while he promises greater things he robs us even of the very little that we have; and hence it is rightly said, And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them. So then he slays in the midst of the city the men that are come to offer gifts to God, in that those souls which are devoted to works of God, unless they watch over themselves with great circumspection, lose their life on the very way, through the enemy intercepting them unawares, as they go bearing the sacrifice of devotion; and from the hands of this enemy there is no escape, unless they speedily hasten back to repentance. Hence it is fitly added there, But ten men were found among them, that said unto Ishmael, Slay us not for we have treasures in the field, of wheat, of barley, and of oil, and of honey. So he slew them not. For the treasure in the field is hope in repentance, which, in that it is not discernible, is kept buried closely in the earth of the heart. They then that had treasures in the field were saved, in that they who after the fault of their unwariness return to the lamentation of repentance, do not likewise perish when taken captive. But when our old adversary neither deals a blow at the outset of the intention, nor intercepts us in the path of the execution, he sets the more mischievous snares at the end, which he so much the more wickedly besets, as he sees that it is all that is left to him to make a prey of. Now the Prophet had seen these snares set at the end of his course, when he said, They will mark my heel. For because the end of the body is in the heel, what is signified thereby but the end of an action? Whether then it be evil spirits, or all wicked men that follow in the steps of their pride, they 'mark the heel' when they aim at spoiling the end of a good action; and hence it is said to that serpent, it shall mark thy head, and thou shalt mark his heel. For to mark the serpent's head is to keep an eye upon the beginnings of his suggestions, and with the hand of needful consideration wholly to eradicate them from the avenues of the heart; yet when he is caught at the commencement, he busies himself to smite the heel, in that though he does not strike the intention with his suggestion at the first, he strives to ensnare at the end. Now if the heart be once corrupted in the intention, the middle and the end of the action that follows is held in secure possession by the cunning adversary, since he sees that that whole tree bears fruit to himself, which he has poisoned at the root with his baleful tooth. Therefore because we have to watch with the greatest care, that the mind even in the service of good works be not polluted by a wicked intention, it is rightly said, It may be that my sons have sinned, and cursed God in their hearts. As if it were said in plain words, that is no good work which is performed outwardly, unless the sacrifice of innocency be inwardly offered for it upon the altar of the heart in the presence of God. The stream of our work then is to be looked through, all we can, if it flows out pure from the well-spring of thought. With all care must the eye of the heart be guarded from the dust of wickedness, lest that which in action it shews upright to man, be within set awry by the fault of a crooked intention. We must take heed, then, that our good works be not too few, take heed too that they be not unexamined, lest by doing too few works we be found barren, or by leaving them unexamined we be found foolish; for each several virtue is not really such, if it be not blended with other virtues; and hence it is well said to Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum, of good scent, with pure frankincense; of each shall there be a like weight. And thou shalt make it a perfume, a confection after the art of the apothecary, well tempered together, and pure. For we make a perfume compounded of spices, when we yield a smell upon the altar of good works with the multitude of our virtues; and this is 'tempered together and pure,' in that the more we join virtue to virtue, the purer is the incense of good works we set forth. Hence it is well added, And thou shalt beat them all very small, and put of it before the Tabernacle of the Testimony. We 'beat all the spices very small,' when we pound our good deeds as it were in the mortar of the heart, by an inward sifting, and go over them minutely, to see if they be really and truly good: and thus to reduce the spices to a powder, is to rub fine our virtues by consideration, and to call them back to the utmost exactitude of a secret reviewal; and observe that it is said of that powder, and thou shalt put of it before the Tabernacle of the Testimony: for this reason, in that our good works are then truly pleasing in the sight of our Judge, when the mind bruises them small by a more particular reexamination, and as it were makes a powder of the spices, that the good that is done be not coarse and hard, lest if the close hand of reexamination do not bruise it fine, it scatter not from itself the more refined odour. For it is hence that the virtue of the Spouse is commended by the voice of the Bridegroom, where it is said, Who is this, that cometh out of the wilderness like a rod of smoke of the perfume of myrrh and frankincense, with all powders of the merchant? For holy Church rises up like a rod of smoke from spices, in that by the virtues of her life she duly advances to the uprightness of inward incense, nor lets herself run out into dissipated thought, but restrains herself in the recesses of the heart in the rod of severity: and while she never ceases to reconsider and go over anew the things that she does, she has in the deed myrrh and frankincense, but in the thought she has powder. Hence it is that it is said again to Moses of those who offer a victim, And he shall flay the burnt offering, and cut it into his pieces. For we strip the skin of the victim, when we remove from the eyes of the mind the overcast of virtue; and we 'cut it in his pieces,' when we minutely dissect its interior, and contemplate it piecemeal. We must therefore be careful, that when we overcome our evil habits, we are not overthrown by our good ones running riot, lest they chance to run out loosely, lest being unheeded they be taken captive, lest from error they forsake the path, lest broken down by weariness they lose the meed of past labours. For the mind ought in all things to keep a wary eye about it, aye and in this very forethought of circumspection to be persevering; and hence it is rightly added, Thus did Job all the days. For vain is the good that we do, if it be given over before the end of life, in that it is vain too for him to run fast, who fails before he reaches the goal. For it is hence that it is said of the reprobate, Woe unto you that have lost patience. Hence Truth says to His elect, Ye are they that have continued with Me in My temptations. Hence Joseph, who is described to have remained righteous among his brethren until the very end, is the only one related to have had 'a coat reaching to the ancles.' For what is a coat that reaches to the ancles but action finished? For it is as if the extended coat covered the ancle of the body, when well doing covers us in God's sight even to the end of life. Hence it is that it is enjoined by Moses to offer upon the altar the tail of the sacrifice, namely, that every good action that we begin we may also complete with perseverance to the end. Therefore what is begun well is to be done every day, that whereas evil is driven away by our opposition, the very victory that goodness gains may be held fast in the hand of constancy. These things then we have delivered under a threefold sense, that by setting a variety of viands before the delicate sense of the soul, we may offer it something to choose by preference. But this we most earnestly entreat, that he that lifts up his mind to the spiritual signification, do not desist from his reverence for the history. — Morals on the Book of Job, Book I Augustine of Hippo: "He offered for each of them victims. The confessions of each of them were as many particular victims and differed from the general sacrifices made for the sins of all; This is what he makes, saying, Perhaps my children have sinned and cursed God in their hearts. He is right in saying "maybe," because he only dreads this misfortune. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION It is interesting to observe the method followed by Holy Writ in delineating, at the commencement of its relations, the qualities and the issues of the particular cases. For one while by the position of the place, now by the posture of the body, now by the temperature of the air, and now by the character of the time, it marks out what it has coming after concerning the action which is to follow; as by the position of the place Divine Scripture sets forth the merits of the circumstances that follow, and the results of the case, as where it relates of Israel that they could not hear the words of God in the mount, but received the commandments on the plain; doubtless betokening the subsequent weakness of the people who could not mount up to the top, but enfeebled themselves by living carelessly in the lowest things. By the posture of the body it tells of future events, as where in the Acts of the Apostles, Stephen discloses that he saw Jesus, Who sitteth at the right hand of the Power of God, in a standing posture; for standing is the posture of one in the act of rendering aid, and rightly is He discerned standing, Who gives succour in the press of the conflict. By the temperature of the air, the subsequent event is shewn, as when the Evangelist was telling that none out of Judaea were at that time to prove believers in our Lord's preaching, he prefaced it by saying, and it was winter, for it is written, Because iniquity shall abound, the love of many shall wax cold. Therefore he took care to particularize the winter season, to indicate that the frost of wickedness was in the hearers' hearts. Hence it is that it is beforehand remarked of Peter, when on the point of denying our Lord, that it was cold, and Peter stood with them, and warmed himself. For he was now inwardly unenlivened by the warmth of Divine love, but to the love of this present life he was warming up, as though his weakness were set boiling by the persecutors' coals. By the character of the time moreover the issue of the transaction is set forth, as it is related of Judas, who was never to be restored to pardon, that he went out at night to the treachery of his betrayal, where upon his going out, the Evangelist says, And it was night. Hence too it is declared to the wicked rich man, This night shall thy soul be required of thee; for that soul which is conveyed to darkness, is not recorded as required in the day time, but in the night. Hence it is that Solomon who received the gift of wisdom, but was not to persevere, is said to have received her in dreams and in the night. Hence it is that the Angels visit Abraham at midday, but when proposing to punish Sodom, they are recorded to have come thither at eventide, Therefore, because the trial of blessed Job is carried on to victory, it is related to have begun by day, it being said, Now there was a day, when the sons of God came to present themselves before the Lord, and Satan came also among them. Now who are called the sons of God, saving the elect Angels? and as we know of them that they wait on the eyes of His Majesty, it is a worthy subject of inquiry, whence they come to present themselves before God. For it is of these that it is said by the voice of Truth, Their angels do always behold the face of My Father, Which is in heaven? Of these the Prophet saith, thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. If then they ever behold and ever stand nigh, we must carefully and attentively consider whence they are come, who never go from Him; but since Paul says of them, Are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation? in this, that we learn that they are sent, we discover whence they are come. But see, we add question to question, and as it were while we strive to unloose the loop, we are only fastening a knot. For how can they either always be in presence, or always behold the face of the Father, of they are sent upon external ministration for our salvation? Which will however be the sooner believed, if we think of how great subtlety is the angelical nature. For they never so go forth apart from the vision of God, as to be deprived of the joys of interior contemplation; for if when they went forth they lost the vision of the Creator, they could neither have raised up the fallen, nor announced the truth to those in ignorance; and that fount of light, which by departing they were themselves deprived of, they could in no wise proffer to the blind. Herein then is the nature of Angels distinguished from the present condition of our own nature, that we are both circumscribed by space, and straitened by the blindness of ignorance; but the spirits of Angels are indeed bounded by space, yet their knowledge extends far above us beyond comparison; for they expand by external and internal knowing, since they contemplate the very source of knowledge itself. For of those things which are capable of being known, what is there that they know not, who know Him, to Whom all things are known? So that their knowledge when compared with ours is vastly extended, yet in comparison with the Divine knowledge it is little. In like manner as their very spirits in comparison indeed with our bodies are spirits, but being compared with the Supreme and Incomprehensible Spirit, they are Body. Therefore they are both sent from Him, and stand by Him too, since both in that they are circumscribed, they go forth, and in this, that they are also entirely present, they never go away. Thus they at the same time always behold the Father's face, and yet come to us; because they both go forth to us in a spiritual presence, and yet keep themselves there, whence they had gone out, by virtue of interior contemplation; it may then be said, The sons of God came to present themselves before the Lord; inasmuch as they come back thither by a return of the spirit, whence they never depart by any withdrawal of the mind. And Satan came also among them. It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs, and though his deserts sink him, he is lifted up by the properties of his subtle nature. And so he is said to have come before God among the sons of God, for Almighty God, with that eye with which He regards all spiritual things, beholds Satan also in the rank of a more subtle nature, as Scripture testifies, when it says, The eyes of the Lord are in every place, beholding the evil and the good; but this, viz. that Satan is said to have come before the presence of God, comes under a grave question with us; for it is written, Blessed are the pure in heart, for they shall see God. But Satan, who can never be of a pure heart, how could he have presented himself to see the Lord? But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened. In like manner then Satan also appeared in the Lord's sight among the Angels. For the Power of God, which by a look penetrates all objects, beheld the impure spirit, who saw not Him. For because even those very things which flee from God's face cannot be hidden, in that all things are naked to the view of the Most High, Satan being absent came to Him, Who was present. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION It is first to be made out, wherefore any thing is said to be done on a particular day before the Lord, whereas with Him the progress of time is never marked by the variation of day and night. For neither does that light, which without coming enlighteneth whatsoever it chooseth, and without going forsaketh those things which it rejects, admit any imperfection of mutability; for, while it abideth unchangeable in itself, it orders all things that are subject to change, and has in such sort created all transient beings in itself, that in it they are incapable of transition, nor is there inwardly in His sight any lapse of time, which with us, without Him, has its course. Whence it comes to pass that those revolutions of the world remain fixed in His eternity, which, having no fixedness out of Him issue into existence. Why then in relation to Him is it said, one day, in that His one day is His eternity? Which same the Psalmist perceived to be closed by no ending, and to open with no beginning, where he says, One day in Thy courts is better than a thousand. But as Holy Scripture speaks to those who are brought forth in time, it is meet that it should use words significant of time, in order that it may lift us up by so condescending, and that while it relates something that belongs to eternity after the manner of time, it may gradually transfer to the eternal world those who are habituated to the things of time, and that that eternity, which is unknown, while it amuses us with words that are known, may successfully impart itself to our minds. And what wonder is it, if in Holy Writ God is not overhasty to disclose the unchangeableness of His Nature to the mind of man, since after He had celebrated the triumph of His Resurrection, it was by certain progressive steps that He made known the incorruptibility of the Body which He resumed again. For we have learnt from the testimony of Luke, that He first sent Angels to some, that were seeking for Him in the tomb; and again to the disciples who were talking of Him by the way, He Himself appeared, yet not so as to be known by them, Who indeed after the delay of an exhortation did shew Himself to be known of them in the breaking of bread; but at last, entering suddenly, He not only presented Himself to be known by sight, but to be handled also. For because the disciples still carried about with them faint hearts, in coming to the knowledge of this marvellous mystery they were to be nourished by such a method of its dispensation, that by little and little in seeking they might find some portion, that finding they might gain growth, and growing they might hold the faster the truths which they had learnt. Inasmuch then as we are not led to the eternal world at once, but by a progression of cases and of words as though by so many steps, this or that is said to be done on a certain day before Him within, Who views even time itself also out of time. Or forasmuch as Satan too was there, was it the aim of Holy Scripture, when it says that this was done on a certain day, to point out that in the light God beheld the darkness? For we are unable to embrace light and darkness in one and the same view, in that when the eye is fixed upon darkness, the light is put to flight, and when the eye is directed to the glittering rays of light, the shades of darkness disappear. But to that Power, Which in unchangeableness beholds all things changeable, Satan was present as in the day, in that It embraces undimmed the darkness of the apostate Angel. We, as we have said, cannot survey at one view both the objects which we choose in approval, and those which we condemn in disapproval; for while the mind is directed to the one subject, it is withdrawn from the other, and when it is brought back to this latter it is taken off from that, to which it had attached itself. But forasmuch as God without changing beholds all things at the same instant, and without extension embraces all, i.e. both the good that He aids, and the evil that He judges; both that which thus aiding He rewards, and that which so judging He condemns; He is not Himself different in the things which He sets in different order. Accordingly Satan is said to have come before Him on a day, in that the light of His eternity is proof against the overclouding of any change; and herein, that the darkness is made present to Him, he is said to have presented himself among the sons of God, because in fact the impure spirit is penetrated by the self-same Power of Righteousness, wherewith the hearts of pure spirits are replenished; and that being is pierced through with the same ray of light, which is so shed abroad in them as that they shine. He came among the sons of God, in that, though they serve God in rendering aid to the elect, he does this, in putting them to trial. He presented himself among the sons of God, in that, although they dispense the succours of mercy to all that labour in this present life, this one unwittingly serves the ends of His secret justice, while he strives to accomplish the ministry of their condemnation. Whence it is justly said by the Prophet in the books of Kings, I saw the Lord sitting upon His throne, and all the host of Heaven standing by Him, on His right hand and on His left. And it was said, Wherewith shall I deceive Ahab, that he may go up and fall at Ramoth Gilead; And one said on this manner, and another said on that manner. And there came forth one and stood before the Lord, and said, I will deceive him. And it was said, Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. For what is the throne of the Lord, unless we understand the Angelic Powers, in whose minds enthroned on high He disposeth all things below? And what is the host of heaven, unless the multitude of ministering Angels is set forth? Why then is it, that the host of heaven is said to stand on His right hand and on His left? For God, Who is in such sort within all things, that He is also without all, is neither bounded on the right hand nor on the left. However, the right hand of God is the elect portion of the Angels, and the left hand of God signifies the reprobate portion of Angels. For not alone do the good serve God by the aid which they render, but likewise the wicked by the trials which they inflict; not only they who lift upward them that are turning back from transgression, but they who press down those who refuse to turn back. Nor because it is called the host of heaven, are we hindered from understanding therein the reprobate portion of the Angels, for whatsoever birds we know to be poised in the air, we call them 'the birds of heaven.' And it is of these same spirits that Paul saith, Against spiritual wickedness in high places. And describing their head, he says, According to the prince of the power of the air. On the right hand and on the left hand of God, then, stands the Angelic Host, forasmuch as both the will of the elect spirits harmonizes with Divine mercy, and the mind of the reprobate, in serving their own evil ends, obeys the judgment of His strict decrees. Hence too it is said, that a spirit of falsehood immediately leaped forth in the midst, to deceive king Ahab, as his deserts called for. For it is not right to imagine that a good spirit would ever have served the ends of deceit, so as to say, I will go forth, and I will be a lying spirit in the mouth of all his prophets. But because king Ahab by his previous sins had made himself worthy to be cursed with such deception, in order that he who had many times willingly fallen into sin, might for once unwillingly be caught for his punishment, leave is given by a secret justice to the evil spirits, that those whom with willing minds they strangle in the noose of sin, they may drag to the punishment of that sin even against their will. What then it is there to describe the Host of heaven as having stood on the right hand and on the left hand of God, the same it is here to declare Satan to have presented himself among the sons of God. So on the right hand of God there stood Angels, for that the sons of God are named; so on His left hand angels are standing, because Satan presented himself among them. But as we have determined to search out the hidden senses of the allegory, we not unfitly take it to mean, that the Lord beheld Satan in the day, in that He restrained his ways in the Incarnation of His Wisdom; as though it were not to have seen him, to have for so long borne with his wickedness in the ruin of the human race. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION We have briefly gone through these particulars, regarded under the view of representing our Head. Now, as they tend to the edification of His Body, let us explain them to be considered in a moral aspect; that we may learn how that, which is described to have been done in outward deed, is acted inwardly in our mind. Now when the sons of God present themselves before God, Satan also presents himself among them, in that it very often happens that that old enemy craftily blends and unites himself with those good thoughts, which are sown in our hearts through the instrumentality of the coming of the Holy Spirit, to disorder all that is rightly conceived, and tear in pieces what is once wrongly disordered. But He, Who created us, does not forsake us in our temptation. For our enemy, who hid himself in ambush against us, He makes easy to be discovered by us, through the illumination of His light. Wherefore He saith to him immediately, Whence comest thou? For His interrogating the crafty foe is the discovering to us his ambush, that where we see him steal into the heart, we may watch against him with resolution and with caution. — Morals on the Book of Job, Book II Hesychius of Jerusalem: Was there ever a time when the angels did not stand before the Lord? Was it not written about them that "a thousand thousands served him, and ten thousand times ten thousand stood before him"? But this coming, in our opinion, is that of the angels who had been sent to serve human beings. Paul actually says, "Are not all angels ministering spirits sent to serve those who will inherit salvation?" — HOMILIES ON Job 2.1.6 Ishodad of Merv: There was never a special meeting where Satan dared to speak, to formulate questions and receive answers—nothing of the sort—but these facts are reported in a narrative style for the edification of the listeners.… They never took place in reality, and here the devil did not address God or pose questions; Satan never had the faculty to speak to God or to see him who is the one that "the creatures of fire and spirit" cannot see, but [the devil] meditated in his heart, and God, "who searches the hearts and examines the mind," knew the devil's malice. — COMMENTARY ON Job 1:6 Augustine of Hippo: And behold, the angels of God came to present themselves before the Lord. The love of the soul for truth can only be expressed by making time and place known in some way. And the demon also came with them. By what he could only hear through them, is it said, "With them? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION How is it that it is never said to the elect Angels, when they come, 'Whence come ye?' while Satan is questioned whence he comes? For assuredly we never ask, but what we do not know; but God's not knowing is His condemning. Whence at the last He will say to some, I know you not whence ye are; depart from me, ye that work iniquity. In the same way that a man of truth, who disdains to sin by a falsehood, is said not to know how to lie, not in being ignorant if he had the will to lie, but in disdaining to tell a falsehood, from love of truth. What then is it to say to Satan, Whence comest thou? but to condemn his ways, as though unknown. The light of truth then knows nought of the darkness, which it reproves; and the paths of Satan, which as a judge it condemns, it is meet that it should inquire after as though in ignorance of them. Hence it is that it is said to Adam in his sin by his Creator's voice, Adam, where art thou? For Divine Power was not ignorant to what hiding place His servant had fled after his offence, but for that He saw that he, having fallen in his sin, was now as it were hidden under sin from the eyes of Truth, in that He approves not the darkness of his error, He knows not, as it were, where the sinner is, and both calls him, and asks him, saying, Adam, where art thou? hereby, that He calls him, He gives a token that He recalls him to repentance; hereby, that He questions him, He plainly intimates that He knows not sinners, that justly deserve to be damned, Accordingly the Lord never calls Satan, but yet He questions him, saying, Whence comest thou? without doubt because God never recalls the rebel spirit to repentance, but in not knowing his paths of pride, He condemns him; therefore while Satan is examined concerning his way, the elect Angels have not to be questioned whence they come, since their ways are known to God in so much as they are done of His own moving, and whilst they are subservient to His will alone, they can never be unknown to Him, in so far as, by His approving eye, it is Himself from Whom and before Whom they are done. It follows, Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. The toilsomeness of labour is wont to be represented by the round of circuitous motion, Accordingly Satan went toiling round about the earth, for he scorned to abide at peace in the height of heaven; and whereas he intimates that he did not fly, but that he walked, he shews the weight of sin, by which he is kept down below. Walking then up and down, he went to and fro in the earth, for tumbling down from that his soaring in spiritual mightiness, and oppressed by the weight of his own wickedness, he came forth to his round of labour. For it is for no other reason that it is said of his members also by the Psalmist, The wicked walk on every side; for while they seek not things within, they weary themselves with toiling at things without. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION In the day Satan is demanded of his ways, for that in the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined, And the Lord said unto Satan, Whence comest thou? For He then by arraigning attainted the ways of Satan, when by the Advent of the Mediator restraining the wickedness of his persuasions, He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, forasmuch as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But since the old enemy, at the coming of the Redeemer, is questioned of his ways, let us hear what he says. For from the time of Adam till the coming of the Lord, he drew after him all the nations of the Gentiles; he went to and fro in the earth, and walked up and down in it, in that he stamped the foot-prints of his wickedness throughout the hearts of the Gentiles. For when he fell from on high he gained lawful possession of the minds of men, because he fastened them as willing captives in the chains of his iniquity; and he wandered the more at large in the world, in proportion as there was no one found who was in all things free from that his guilt. And his having gone to and fro in the world as with power, is his having found no man who could thoroughly resist him. But now let Satan return back, i.e. let the Divine power withhold him from the execution of his wickedness, since He has now appeared in the flesh, Who had no part in the infection of sin from the infirmity of the flesh. He came in humility for the proud enemy himself to wonder at, that he who had set at nought all the mightiness of His Divinity, might stand in awe even of the very infirmities of His Humanity. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION Satan's going to and fro in the earth is his exploring the hearts of the carnal, and seeking diligently whence he may find grounds of accusation against them. He 'goeth round about the earth,' for he comes about the hearts of men, that he may carry off all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able. — Morals on the Book of Job, Book II Augustine of Hippo: And the Lord said to the devil, Where are you from? The answer to this question is the reconciliation of and what he has done and the permission given to him to act afterwards. The question itself is the divine power, which does not allow us to do what we want, because "the impious will be questioned on his thoughts (Wis. 1:9),” to make known to us. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION This point, viz, that blessed Job is by the voice of God called a perfect and an upright man, one that feareth God, and escheweth evil, having explained above minutely and particularly, we forbear to rehearse what we have said, lest while we go over points that have been already examined, we should be slow in coming to those which have not. This then requires our discreet consideration, how it is either that the Lord is said to speak to Satan, or that Satan is said to answer the Lord, for we must make out what this speaking means. For neither by the Lord Who is the supreme and unbounded Spirit, nor by Satan, who is invested with no fleshly nature, is the breath of air inhaled by the bellows of the lungs, after the manner of human beings, so that by the organ of the throat it should be given back in the articulation of the voice; but when the Incomprehensible Nature speaks to an invisible nature, it behoves that our imagination rising above the properties of our corporeal speech should be lifted to the sublime and unknown methods of interior speech. For we, that we may express outwardly the things which we are inwardly sensible of, deliver these through the organ of the throat, by the sounds of the voice, since to the eyes of others we stand as it were behind the partition of the body, within the secret dwelling place of the mind; but when we desire to make ourselves manifest, we go forth as though through the door of the tongue, that we may shew what kind of persons we are within. But it is not so with a spiritual nature, which is not a twofold compound of mind and body. But again we must understand that even when incorporeal nature itself is said to speak, its speech is by no means characterized by one and the same form. For it is after one method that God speaks to the Angels, and after another that the Angels speak to God; in one manner that God speaks to the souls of Saints, in another that the souls of Saints speak to God; in one way God speaks to the devil, ill another the devil speaks to God. For because no corporeal obstacle is in the way of a spiritual being, God speaks to the holy Angels in the very act of His revealing to their hearts His inscrutable secrets, that whatsoever they ought to do they may read it in the simple contemplation of truth, and that the very delights of contemplation should be like a kind of vocal precepts, for that is as it were spoken to them as hearers which is inspired into them as beholders. Whence when God was imparting to their hearts His visitation of vengeance upon the pride of man, He said, Come, let us go down, and there confound their language. He saith to those who are close about Him, Come, doubtless because this very circumstance of never decreasing from the contemplation of God, is to be always increasing in the contemplation of Him, and never to depart from Him in heart, is as it were to be always coming to Him by a kind of steady motion. To them He also says, Let us go down, and there confound their language. The Angels ascend in that they behold their Creator; the Angels descend in that by a strict examination they put down that which exalts itself in unlawful measure. So then for God to say, Let us go down, and confound their speech, is to exhibit to them in Himself that which would be rightly done, and by the power of interior vision to inspire into their minds, by secret influences, the judgments which are fit to be set forth. It is after another manner that the Angels speak to God, as in the Revelation of John also they say, Worthy is the Lamb that was slain to receive power, and riches, and wisdom; for the voice of the Angels in the praises of God is the very admiration itself of inward contemplation. To be struck dumb at the marvels of Divine goodness is to utter a voice, for the emotion of the heart excited with a feeling of awe is a mighty utterance of voice to the ears of a Spirit that is not circumscribed. This voice unfolds itself as it were in distinct words, while it moulds itself in the innumerable modes of admiration. God then speaks to the Angels when His inner will is revealed to them as the object of their perception; but the Angels speak to the Lord when by means of this, which they contemplate above themselves, they rise to emotions of admiration. In one way God speaks to the souls of Saints, in another the souls of Saints speak to God; whence too it is again said in the Apocalypse of John, I saw under the altar the souls of them that were slain for the word if God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? Where in the same place it is added, And white robes were given unto every one of them, and it was said unto them that they should rest for a little season, until their fellowservants also and their brethren that should be killed as they were should be fulfilled; for what else is it for souls to utter the prayer for vengeance, but to long for the day of final Judgment, and the resurrection of their lifeless bodies? For their great cry is their great longing; for everyone cries the less, the less he desires; and he utters the louder voice in the ears of an uncircumscribed Spirit in proportion as he more entirely pours himself out in desire of Him, and so the words of souls are their very desires. For if the desire were not speech, the Prophet would not say, Thine ear hath heard the desire of their heart; but as the mind which beseeches is usually affected one way and the mind which is besought another, and yet the souls of the Saints so cleave to God in the bosom of their inmost secresy, that in cleaving they find rest, how are those said to beseech, who it appears are in no degree at variance with His interior will? How are they said to beseech, who, we are assured, are not ignorant, either of God's will or of those things which shall be? Yet whilst fixed on Himself they are said to beseech any thing of Him, not in desiring aught that is at variance with the will of Him, Whom they behold, but in proportion as they cleave to Him with the greater ardour of mind, they also obtain from Him to beseech that of Him, which they know it is His will to do; so that they drink from Him that which they thirst after from Him. And in a manner to us incomprehensible as yet, what they hunger for in begging, they are filled withal in foreknowing; and so they would be at variance with their Creator's will, if they did not pray for that which they see to be His will, and they would cleave less closely to Him, if when He is willing to give, they knocked with less lively longing. These receive the answer spoken from God, Rest yet for a little season, till your fellowservants and your brethren be fulfilled. To say to those longing souls, rest yet for a little season, is to breathe upon them amid their burning desires, by the very foreknowledge, the soothings of consolation; so that both the voice of the souls is that desire which through love they entertain, and God's address in answer is this, that He reassures them in their desires with the certainty of retribution. For Him then to answer that they should await the gathering of their brethren to their number, is to infuse into their minds the delays of a glad awaiting, that while they long after the resurrection of the flesh, they may be further gladdened by the accession of their brethren who remain to be gathered to them. It is in one way that God speaks to the devil, and in another that the devil speaks to God, For God's speaking to the devil is His rebuking his ways and dealings with the visitation of a secret scrutiny, as it is here said, Whence comest thou? But the devil's answering Him, is his being unable to conceal any thing from His Omnipotent Majesty; whence he says, From going to and fro in the earth, and from walking up and down in it. For it is as it were for him to say what he had been doing, that he knows that he cannot hide his doings from the eyes of That Being. But we must understand that, as we learn in this place, God has four ways of speaking to the devil, and the devil has three ways of speaking to God, God speaks to the devil in four modes, for He both reprehends his unjust ways, and urges against him the righteousness of His Saints, and lets him by permission try their innocence, and sometimes stops him that he dare not tempt them, Thus he rebukes his unjust ways, as has been just now said, Whence camnest thou? He urges against him the righteousness of His own elect, as He saith, Hast thou considered My servant Job, that there is none like him in all the earth? He allows him by permission to put their innocence to the test, as when He says, All that he hath is in thy power. And again He prevents him from tempting, when He says, But upon himself put not forth thy hand. But the devil speaks to God in three ways, either when he communicates to Him his dealing, or when he calumniates the innocence of the elect with false charges, or when he demands the same innocence to put it to trial. For he communicates his ways who says, From going to and fro in the earth, and from walking up and down in it. He calumniates the innocence of the elect, when he says, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about all his house, and about all that he hath on every side? He demands the same innocence to be subjected to trial, when he says, But put forth Thine hand now and touch all that he hath and he will curse Thee to Thy face. But God's saying, Whence comest thou? is His rebuking by virtue of His own goodness that one's paths of wickedness. His saying, Hast thou considered My servant Job, that there is none like him in all the earth? is His making the elect, by justifying them, such as a rebel angel might envy. God's saying, All that he hath is in thy power, is, for the probation of the Saints, His letting loose upon them that assault of the wicked one, by the secret exercise of His power. God's saying, Only upon himself put not forth thine hand, is His restraining him from an excessive assault of temptation, even in giving him permission. But the devil's saying, From going to and fro in the earth, and from walking up and down in it, signifies His inability to conceal from His unseen eyes the cunning of his wickedness. The devil's saying, Doth Job fear God for nought? is his complaining against the just within the hiding places of his own thoughts, his envying their gains, and from envy searching out flaws for their condemnation. The devil's saying, Put forth Thine hand now and touch all that he hath, is his panting with the fever of wickedness to afflict the just. For in that through envy he longs to tempt the just, he seeks as it were by entreaty to put them to the test. Now then, as we have briefly described the methods of inward speaking, let us return to the thread of interpretation, which has been slightly interrupted. The point has been already discussed in the foregoing discourse, that the devil proposed a contest not with Job but with God, blessed Job being set between them as the subject of the contest; and if we say that Job amid the blows erred in his speech, we assert what it is impious to imagine, that God was the loser in His pledge. For, lo, here also it is to be remarked, that the devil did not first beg the blessed Job of the Lord, but the Lord commended him to the contempt of the devil; and unless He had known that he would continue in his uprightness, He would not assuredly have undertaken for him. Nor would He give him up to perish in the temptation, against whom, before the temptation was sent, those firebrands of envy were kindled in the tempter's mind from God's own commendations. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION That Job means by interpretation, 'Grieving,' we have already said a little above. And He is truly called 'Grieving' in figure, Who is declared by the testimony of the Prophet 'to bear our griefs.' Who has not His like on the earth; for every man is only man, but He is both God and Man. He has not His like on earth, because though every son by adoption attains to the receiving of the Divine nature, yet none ever receives so much, as to be, by nature, God. He was even rightly styled a servant, because He did not disdain to take the form of a servant. Nor did His taking the humility of the flesh injure His sovereignty, for in order that He might both take upon Him that which He was to save, yet not undergo alteration in that which He had, He neither lessened the Divine by the Human, nor swallowed up the Human in the Divine; for although Paul hath it, Who being in the form of God thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant; yet to Him it is 'emptying Himself,' of the greatness of His Invisible Being to manifest Himself as Visible; so that the form of a servant should be the covering of That Which without limitation enters into all things by virtue of Godhead. Again, God's saying to Satan in figure, Hast Thou considered My servant Job, is His exhibiting in his despite the Only-Begotten Son as an object of wonder in the form of a servant. For in that He made Him known in the flesh as of so great virtue, He as it were pointed out to the adversary in his pride what it would grieve him to contemplate; but now that He had brought before him a perfect object for him to admire, it remains that in order to strike down his pride he should further go on to enumerate its excellencies. For there came among men the Mediator between God and Man, the Man Christ Jesus, for the giving an example of living, perfect; in respect of His rigour towards the evil spirits, upright; for the exterminating pride, fearing God; and for the wiping off impurity of life in His Elect, departing from evil. For it is said of Him by Isaiah in a special manner, And shall make him of quick understanding in the fear of the Lord. And He did in a special manner depart from evil, who refused to imitate the actions which He found among men, since, as Peter bears witness, He did no sin, neither was guile found in His mouth. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION To him, whom Divine Inspiration makes strong to meet the enemy, God gives praise as it were in the ears of Satan; for His giving him praise is the first vouchsafing virtues, and afterwards preserving them when vouchsafed. But the old enemy is the more enraged against the righteous, the more he perceives that they are hedged around by the favour of God's protection. — Morals on the Book of Job, Book II Gregory the Dialogist: HISTORICAL INTERPRETATION But the old adversary, when he fails to discover any evil of which he might accuse us, seeks to turn our very good points into evil, and being beaten upon works, looks through our words for a subject of accusation; and when he finds not in our words either ground of accusation, he strives to blacken the purpose of the heart, as though our good deeds did not come of a good mind, and ought not on that account to be reckoned good in the eyes of the Judge. For because he sees the fruit of the tree to be green even in the heat, he seeks as it were to set a worm at its root. For he says, Doth Job fear God for nought? Hast Thou, not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in, the land. As if he said in plain terms, 'What wonder is it, if he who has received so many blessings upon earth should behave without offence in return for them? He would then be really innocent, if he continued good in adversity; but why is he to be called great, whose every work has its recompense attending upon him, in all this abundance of good things?' For the crafty adversary, when he bethinks himself that the holy man had acted well in prosperity, hastens by means of adversity to prove him guilty before the Judge. Whence it is well said by the voice of the Angel in the Apocalypse, The accuser of our brethren is cast down, which accused them before God day and night. Now holy Scripture is often used to set the day for prosperity, and the night for adversity. Accordingly he ceases not to accuse us by day and by night; forasmuch as he strives to shew us to be chargeable one while in prosperity, another while in adversity. In the day he accuses us, when he slanders us that we abuse our good fortune; in the night he accuses us, when he shews that we do not exercise patience in adversity; and therefore because no strokes had as yet touched blessed Job, he was as it were still wholly without that whereof he might be able to accuse him by night, but because in prosperity he had thriven in a great holiness, he pretended that it was in return for his good fortune that he had done well, lying in the crafty assertion, that he did not keep his substance for the profit of the Lord, but that he served the Lord for the profit of his substance. For there are some who, to enjoy God, deal with this life like stewards, and there are some who to enjoy this life would make use of God by the bye. When then he describes the gifts of Divine bounty, he thinks to make light of the acts of the resolute doer, that he might impeach the heart of him as though on the score of secret thoughts, whose life he was unable to reprove on the score of works; falsely asserting that whatever outward innocence of life there might be, was in compliance not with the love of God, but with his longing after temporal prosperity. And so knowing nothing of the powers of blessed Job, and yet being well aware that everyone is most truly tried by adversity, he demands him for trial, that he who throughout the day of prosperity had walked with unfailing foot, at least in the night of adversity might stumble, and by the offence of impatience might be laid low before the eyes of his commender. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION The old enemy knew that the Redeemer of mankind was come to be the conqueror of himself; and hence it is said by the man possessed in the Gospel, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time? Yet before, when he perceived Him to be subject to passion, and saw that He might suffer all the mortal accidents of humanity, all that he imagined concerning His Divinity became doubtful to him from his exceeding pride. For savouring of nothing else but pride, whilst he beheld Him in humility, he doubted of His being God; and hence he has recourse to proof by temptation, saying, If Thou be the Son of God, command that these stones be made bread. In this way, because he saw that He was subject to passion, he did not believe Him to be God by birth, but to be kept by the grace of God. And for the same reason too he is in this place said to allege, Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. For he urges that both himself and his house are hedged about by God; because he could not find an entrance to His conscience by tempting him, He declares his substance to be hedged about, in that he dares not to attack His elect servants. He complains that God had blessed the work of his hands, and that his substance was increased in the land, for this reason, that he pines at beholding that faith in Him enlarges its bounds, in man's coming to the knowledge of Him by the preaching of the Apostles. For His substance is said to be increasing, all the time that by the labours of the preachers the number of the faithful daily waxes larger. Satan's saying this to God, is his seeing these things with an envious eye. Satan's saying this to God, is his grieving at these things with a pining spirit. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION As though he plainly said; 'Wherefore dost Thou extol him whom Thou stablishest with Thy protection? for man would deserve Thy praises, while Thou despisest me, if he withstood me by his own proper strength.' Hence also he immediately demands on man's head with evil intent, what man's Defender concedes though with a merciful design. — Morals on the Book of Job, Book II John Chrysostom: Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing. — COMMENTARY ON Job 1:10 Didymus the Blind: "[God's] hand" must be understood in a variety of ways. It is either the power that punishes or serves punishment, usually referred to in the Scripture as "tools of wrath," or the protecting and guarding power in the Scripture, "No one can snatch them out of the Father's hand." Even the Son can be shielded by the hand which protects and supports those who are under it, in accordance with the word, "The right hand of the Lord [has] exalted [me]; the right hand of the Lord acts valiantly." The quoted words prove that no one is tempted without God's permission. For God says, "See, I have given everything into your hand." But in order to show that this permission is given [only] with restrictions, it is added, "Only do not stretch out your hand against him." Thus afflictions occur neither due to fate nor arbitrarily but due to God's permission, in order—as mentioned in the beginning—to proclaim Job's virtue, but sometimes for other reasons, concerning which we will speak later on. — COMMENTARY ON Job 1:11 Gregory the Dialogist: HISTORICAL INTERPRETATION When Satan has a desire to tempt the holy man, and yet tells the Lord that He must put forth His hand against him, it is very deserving of notice that even he, who is so especially lifted up against the Maker of all things, never claims to himself the power to strike; for the devil knows well that he is unable to do any thing of himself, for neither in that he is a spirit does he subsist by himself. Hence it is that in the Gospel, the legion, which was to be cast out of the man, exclaimed, If Thou cast us out, suffer us to go away into the herd of swine; for what wonder is it if he, who could not by his own power enter into the swine, had no power without the Creator's hand to touch the holy man's house? But we must know that the will of Satan is always evil, but his power is never unjust, for his will he derives from himself, but his power he derives from God. For what he himself unrighteously desires to do, God does not allow to be done except with justice. Whence it is well said in the book of Kings, the evil spirit of God came upon Saul. You see that one and the same spirit is both called the Lord's spirit and an evil Spirit; the Lord's, that is, by the concession of just power, but evil, by the desire of an unjust will, so that he is not to be dreaded, who has no power but by permission; and, therefore, that Power is the only worthy object of fear, which when It has allowed the enemy to vent his rage, makes even his unjust will serve the purpose of a just judgment. But he requires that His hand should be put forth a little; they being external things, of which he seeks the hurt. For Satan even does not consider himself to accomplish much, unless he inflicts a wound in the soul, that by so smiting he may bring one back from that country, from which he lies far removed, laid prostrate by the weapon of his own pride. But why is it that he says, if he have not blessed Thee to Thy face? We look, it means, toward that we love, but that we would be quit of, we turn away our face from it. What then is the face of God, unless the regard of His favour is set before us to be understood? Accordingly he says, But put forth Thine hand a little, and touch all that he hath, and he will curse Thee to Thy face. As if he had said in plain words, Withdraw the things which Thou hast given him, for if he lose Thy gifts, he will no longer seek the regard of Thy favour, when his temporal good things are taken away. For if he no longer has the things in which he takes delight, he will despise Thy favour even to cursing Thee. By which crafty address The Truth Whom he challenges is in no wise overcome; but that is permitted the enemy to his own undoing, which may be reckoned to the faithful servant for the increase of his reward. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION For He, Whom he thought in time of tranquillity to be under the keeping of God's grace, he imagined might be led to sin by means of suffering; as though he had plainly said, 'One, Who for the miracles which He works is accounted God, being put to the test by afflictions, is discovered to be a sinner, and nothing better.' — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION For when we yield plentifully the fruits of virtue, and when we are flourishing in uninterrupted prosperity, the mind is somewhat inclined to be lifted up, so as to imagine that all the excellency that she hath comes to her from herself. This same excellency, then, our old enemy with evil intent desires to lay hands on, whilst God no otherwise than in mercy allows it to be tried; that while the mind, under the force of temptation, is shaken in the good wherein it exulted, learning the powerlessness of its own frail condition, it may become the more strongly established in the hope of God's aid; and it is brought to pass by a marvellous dispensation of His Mercy, that from the same source, whence the enemy tempts the soul to destroy it, the merciful Creator gives it instruction that it may live. — Morals on the Book of Job, Book II John Chrysostom: [Satan] himself willed and desired to receive power over Job, but he did not dare to say so. "But you," he says, "stretch out your hand." Then, so that he may not say, "you indulgently struck him as though he was a household servant," God does not do that which the devil asked. Certainly God could, in doing that, justify himself by saying, "I did what you wanted; it is you who told me to touch him." — COMMENTARY ON Job 1:11B Augustine of Hippo: But extend your hand, and touch what he has. Give it the power. If he does not bless you in the face. Suspension which means: If he does not bless you in the face, when you have touched his property, what will you order? This last word is implied. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION We should mark in the Lord's words the dispensations of heavenly pity, how He lets go our enemy, and keeps him in; how He looses, and yet bridles him. He allows him some things for temptation, but withholds him from others. All that he hath is in thy hand, only upon himself put not forth thine hand. His substance He delivers over, but still He protects his person, which notwithstanding after a while He designs to give over to the tempter; yet He does not loose the enemy to every thing at once, lest he should crush His own subject by striking him on every side. For whenever many evils betide the elect, by the wonderful graciousness of the Creator they are dealt out by seasons, that what by coming all together would destroy, may when divided be borne up against. Hence Paul says, God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Hence David says, Examine me, O Lord, and prove me. As if he said in plain words, 'first examine my powers, and then, as I am able to bear, let me undergo temptation.' But this that is said, Behold, all that he hath is in thy power, only upon himself put not forth thine hand, is also capable of another sense, viz. that the Lord knew well, indeed, that His soldier was brave, yet chose to divide for him his contests with the enemy, that, though victory should in every case be sure to that staunch warrior, yet that from one conflict first the enemy might return to the Lord defeated, and that then he might grant him another encounter to be again worsted, so that his faithful follower might come forth the more incomparable conqueror, in proportion as the vanquished foe had repaired his forces again for fresh wars with him. It follows, So Satan went forth from the presence of the Lord. What is this, that Satan is said to go forth from the presence of the Lord? For how is it possible to go forth from Him, Who is every where present? Whence it is that He says, Do not I fill heaven and earth? Hence it is written concerning His Spirit, For the Spirit of the Lord filleth the world. Hence it is that His Wisdom saith, I alone compassed the circuit of heaven. Hence it is that the Lord says again, The heaven is My throne, and the earth is My footstool. And again it is written of Him, He meteth out heaven with the span, and comprehended the dust of the earth in a measure, for He abides both within and without the seat, whereon He rules. By His 'meting out heaven with a span, and comprehending the earth in a measure,' He is shewn to be Himself on every side beyond the circuit of all things which He has created. For that which is enclosed within is from without held in by that which encloseth it. By the throne, therefore, whereon He is seated, it is meant that He is within and above; by the 'measure,' wherewith, 'He comprehends,' He is represented to be beyond and beneath; for whereas the same Being abides within all things, without all things, above all things, beneath all things, He is both above by virtue of His Dominion, and beneath by virtue of His Upholding; without, by His Immensity, and within, by His Subtlety; ruling from on high, holding together from below; encompassing without, penetrating within; not abiding by one part above, by another beneath, or by one part without, and by another part within, but One and the Same, and wholly every where, upholding in ruling, ruling in upholding; penetrating in encompassing, encompassing in penetrating; whence He ruleth from above, thence upholding from beneath, and whence He enfoldeth from without, thence filling up within; ruling on high without disquietude, upholding below without effort; within, penetrating without attenuation, without, encompassing without expansion. So that He is both lower and higher, without place; He is wider without breadth; He is more subtle without rarity. Whither then is there any 'going forth' from Him, Who being through the bulk of a body no where present, is through a Substance unlimited no where absent? Still, so long as Satan, kept down by the power of His Majesty, was unable to execute the longing of his wickedness, he, as it were, stood in the presence of the Lord, but he 'went forth' from the presence of the Lord, because, being freed from above from the pressure of an inward withholding, he went to the execution of his desire. He went forth from the presence of the Lord, forasmuch as his evil will, long bound by the fetters of a severe control, did at length proceed to fulfilment. For, as has been said, whilst that which he desired he had no power to fulfil, in a manner, he 'stood in the presence of the Lord,' because the Supreme Providence restrained him from the execution of his wickedness, but 'he went forth from His presence,' because in receiving the power to tempt, he arrived at the goal, at which his wickedness aimed. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION Whereas we are examining Holy Scripture under its figurative import, by the hand of Satan is to be understood not his power, but the extent of his tempting. All, then, that he hath is given into the hand of the Tempter, and he is only forbidden to put forth his hand upon him, which nevertheless, when his substance is gone, is permitted him; for that first Judaea, which was His possession, was taken from Him in unbelief, and that afterwards His flesh was nailed to the stock of the Cross, He then Who first underwent the opposition of Judaea, and afterwards came even to the Cross, in a manner first lost that He had, and then in His own Person endured the wickedness of the adversary. So Satan went forth from the presence of the Lord. Just as it was said above, Satan went forth from the presence of the Lord, in that he attained the objects of his desire; for he was in a certain sense in His presence, all the time that on account of Him, he failed to accomplish all that he mischievously thirsted after. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION As if He said in plain words; 'I give thee so to try the good that is in each one of Mine Elect by temptation from without, that thou mayest acquaint thine own self that I keep him holding on to Me by the inward root of the mind; and hence it is rightly added, So Satan went out from the presence of the Lord. For in that he is not suffered to prevail so far as to withdraw the heart, being thus shut out from the interior, he roams without. Who, even if he very often work confusion in the virtues of the soul, herein does it without, in that, through God's withholding him, he never wounds the hearts of the good to their utter ruin. For he is permitted so far to rage against them as may be necessary, in order that they, thus instructed by temptation, may be stablished, that they may never attribute to their own strength the good which they do, nor neglect themselves in the sloth of security, loosing themselves from the bracings of fear, but that in keeping guard over their attainments they may watch with so much the greater prudence, as they see themselves to be ever confronting the enemy in the fight of temptations. — Morals on the Book of Job, Book II Augustine of Hippo: And the devil departed from before the Lord. He goes from council to action. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION We have said that the sons and daughters of blessed Job were a representation either of the order of the Apostles, or of the whole multitude of the faithful. Now the Lord Incarnate first chose a few out of Judaea unto faith, and afterwards He gathered to Himself the multitude of the Gentile people. But who was the eldest son of the Lord, unless the Jewish people is to be understood, which had been a long time born to Him by the teaching of the Law which He gave? and who the younger son but the Gentile people, which at the very end of the world was gathered together? And therefore whereas, when Satan was unwittingly contributing to the welfare of the human race, and having corrupted the hearts of those persecutors was demanding warrant for the Passion of the Lord, the Holy Apostles were as yet ignorant that the Gentile world were to be gathered to God, and preached to Judaea alone the mysteries of the Faith. When Satan is said to have gone out from the Lord, the sons and daughters are described to be feasting in the house of their elder brother. For it had been commanded them, Go not into the way of the Gentiles. Now after the Death and Resurrection of our Lord, they turned to preaching to the Gentiles, for which reason too in their Acts we find them saying, It was necessary that the word of God should first have been spoken to you, but since ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. And thus these children of the bridegroom, of whom it is declared, and that by the voice of the same Bridegroom, The children of the bridechamber shall not fast as long as the bridegroom is with them, are feasting in the house of their elder brother, for this reason, that the Apostles still continued to be fed with the sweets of Holy Scripture in the gathering of the single people of the Jews. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION In the hearts of the Elect wisdom is first engendered, before all the graces that follow; and she comes forth as it were a first born offspring by the gift of the Holy Spirit. Now this wisdom is our faith, as the Prophet testifies, saying, If ye will not believe, surely ye shall not understand. For then we are truly wise to understand, when we yield the assent of our belief to all that our Creator says. Thus the sons are feasting in their eldest brother's house, when the other virtues are feasted in faith. But if this latter be not first produced in our hearts, all besides cannot be good, though it may seem to be good. The sons feast in their eldest brother's house, so long as our virtues are replenished with the good of holy writ, in the dwelling place of faith; for it is written, without faith it is impossible to please God; and so our virtues taste the true feasts of life, when they begin to be sustained with the mysteries of faith. The sons feast in their eldest brother's house, in that except the other virtues, filling themselves with the feast of wisdom; do wisely all that they seek to do, they can never be virtues. — Morals on the Book of Job, Book II Julian of Eclanum: The day of trial is chosen by the devil in order that he may now overwhelm the holy Job with the variety of damages and afflictions. For previously, after offering the sacrifices, by having his meals in the circle of his children, Job could be safe in God's protection. It was not without meaning that on the day of the theft of the oxen and donkeys mention was also made of what happened to the children as they were eating together. This was to show that all the misfortunes, by which the soul of the righteous man was to be crushed, happened simultaneously. — EXPOSITION ON THE BOOK OF Job 1:13-15 Gregory the Dialogist: HISTORICAL INTERPRETATION But we should observe the craft with which the losses that were inflicted by him are themselves related; for it is not said, 'the oxen have been carried off by the Sabeans,' but 'the oxen, which have been carried away, were ploughing,' with the view doubtless that by mention of the profit of their labour, his cause for sorrow should be increased; for the same reason also among the Greeks it is not only asses, but asses with young, that are reported to have been taken away, that while such insignificant animals might less hurt the mind of the hearer from their value, they might from their productiveness inflict the sorer wound; and as misfortunes afflict the mind the more in proportion as, being many in number, they are also suddenly announced, the measure of his woes was enlarged even through the junctures at which the tidings arrived. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION What else do we take the oxen to mean in figure, but well-doers; what the asses, but certain men of simple ways? These are properly described to be feeding beside the oxen, because simple souls, even when they are incapable of comprehending deep mysteries, are near to the great, inasmuch as they account the excellencies of their brethren to be their own also by force of charity; and while envy of the knowledges of others is a thing unknown, they are never divided at pasture. The asses then take their food in company with the oxen, in that duller minds, when joined with the wise, are fed by their understanding. Now the Sabeans mean by interpretation 'captivators;' and who are signified by the name of 'captivators,' but the impure spirits who lead all men captive to infidelity, whom they make subject to themselves? These too strike the youths with the sword, in that they inflict grievous wounds, with the darts of temptation, upon those whom the constancy of manhood does not yet maintain in freedom and hardiness. These indeed enter fairly upon well-doing, but while still in the delicate state of a first beginning, they are prostrated beneath the unclean spirits that take captive; these are stricken with the sword of the enemy, in that he pierces them with despair of life eternal. But what is this, that the messenger comes with these words, and I only am escaped alone? Who is this messenger, who, when the rest are destroyed, 'escapes alone,' but the prophetic word, which, whilst all the evils happen, which it foretold, alone returns as it were unharmed to the Lord? For when it is known to speak the truth concerning the fate of the lost, it is in a certain sense shewn to live among the dead. It is hence that the servant is sent to bring down Rebecca, on the occasion of Isaac's marrying; doubtless because the intervening Prophecy does service in espousing the Church to the Lord. So when the Sabeans made their assault, one servant alone escaped to give the tidings, because by means of malignant spirits leading captive weak minds, that declaration of Prophecy was confirmed, which, in foretelling the same captivity, saith, Therefore My people are gone into captivity, because they have no knowledge. The prophecy therefore is in a manner preserved safe, when the captivity, which it foretold, is brought to light. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION But observe, while the good that we do is fed with the rich fare of wisdom and of faith, our enemy carries off the oxen that are plowing, and the asses feeding beside them, and kills the servants with the sword. What are the oxen plowing, except we understand our serious thoughts, which while they wear the heart with diligent tillage, yield abundant fruits of increase? and what do we take to be the asses feeding beside them, but the simple emotions of the heart, which, whilst carefully withheld from straying in double ways, we feed in the free pasture of purity? But oftentimes the crafty enemy, spying out the serious thoughts of our heart, corrupts them under the cloak of that beguiling pleasure which he insinuates; and when he sees the simple emotions of the heart, he displays the subtleties and refinements of discoveries, that while we aim at praise for subtlety, we may part with the simplicity of a pure mind; and though he has not the power to draw us to a deed of sin, nevertheless by secret theft he spoils the thoughts of good things through his temptations, that while he is seen to trouble the good that is in their mind, he may seem as though he had completely made spoil of it. By the oxen ploughing may also be understood the intents of charity, whereby we endeavour to render service to others, when we desire to cleave the hardness of a brother's heart by preaching; and by the asses also, for that they never resist with a mad rage those that are loading them, may be signified the meekness of patience, and oftentimes our old enemy, seeing us anxious to benefit others by our words, plunges the mind into a certain sleepy state of inactivity, that we are not disposed to do good to others, even though our own concerns leave us at liberty. Accordingly he carries away the oxen that are ploughing, when, by insinuating sloth that causes negligence, he breaks the force of those inward purposes, which were directed to produce the fruit of a brother's welfare, and although the hearts of the Elect keep watch within the depths of their own thoughts, and, getting the better of it, take thought of the mischief, which they receive at the hands of the tempter; yet by this very circumstance, that he should prevail over the thoughts of good things though but for a moment, the malicious enemy exults in having gotten some booty. Now oftentimes, when he sees the mind in a readiness to endure, he contrives to find out what it loves the best, and there sets his traps of offence; that the more the object is beloved, our patience may be the sooner disquieted by means of it. And indeed the hearts of the Elect ever return heedfully to themselves, and chastise themselves sorely, even for the slighest impulse to go wrong, and whilst by being moved they learn how they should have stood fast, they are sometimes the more firmly established for being shaken. But the ancient enemy, when he puts out our purposes of patience, though but for a moment, exults that he has, as it were, carried off the asses from the field of the heart. Now in the things which we determine to do we carefully consider, with the watchfulness of reason, what is proper, and to what cases. But too often the enemy, by rushing upon us with the sudden impulse of temptation, and coming unawares before the mind's looking out, slays as it were with the sword the very servants that are keeping watch, yet one escapes to tell that the rest is lost; for in whatsoever the mind is affected by the enemy, the discernment of reason ever returns to it, and she doth in a certain sense shew that she hath escaped alone, which doth resolutely consider with herself all that she has undergone. So then all the rest perish, and one alone returns home, when the motions of the heart are in the time of temptation put to rout, and then discernment comes back to the conscience; that whatever the mind, which has been caught by a sudden onset, calculates that she has lost, she may recover, when bowed down with heartfelt contrition. — Morals on the Book of Job, Book II Augustine of Hippo: The enemies came and seized it; In accordance with this saying: "He is now acting in the children of mistrust (Eph. 2:16)," he also excited these enemies. Notice how he exercised his power over men and the elements, but he has it from God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: It is remarkable how the news from the second [messenger] increases Job's pain. "Fire fell from heaven," he says, "and burned up the sheep and the servants, and consumed them." Even if Job thoroughly knew the teachings of the truth and understood that afflictions did not occur without God's permission, the incident still brought him great suffering for the people's sake. They were confused by what occurred. It was as if God had turned against Job. That the intruders during the attack took the cattle and killed the servants could be interpreted by the less intelligent as if the intruders were simply acting in accordance with the hostile customs of battle. They had attacked and behaved in that way due to lack of discipline and hate. Therefore [one might conclude] that the event was not sent from God. But when the fire that had fallen from heaven was reported, one might have feared that the weak would believe that virtue was nothing admirable, if God even punishes the one who possesses it. Yet even during this incident the holy man did not fall down but focused his entire attention on God's work. — COMMENTARY ON Job 1:16 Gregory the Dialogist: HISTORICAL INTERPRETATION Lest the loss of his property might not stir up sufficient grief at the hearing, he urges his feelings to exceed by the very words of the messengers. For it is to be remarked how craftily it is said, the fire of God, as though it were said, thou art suffering the visitation of Him, Whom thou desiredst to appease by so many sacrifices: thou art undergoing the wrath of Him, in Whose service thou didst daily weary thyself! For in signifying that God, Whom he had served, had brought upon him his misfortunes, he mentions a sore point on which he may break forth; to the end that he might recall to mind his past services, and reckoning that he had served in vain, might be lifted up against the injustice of the Author. For the godly mind, when it finds itself to meet with crosses from the hands of man, finds repose in the consolations of Divine favour; and when it sees the storms of trial gather strength without, then seeking the covert of trust in the Lord, it takes refuge within the haven of the conscience. But that the cunning adversary might at one and the same moment crush the bold heart of the holy man, both by strokes from man and by despair in God, he both brought tidings at first that the Sabeans had made an irruption, and announced immediately afterwards that the fire of God had fallen from heaven, that he might as it were shut up every avenue of consolation, whereas he shews even Him to be against him, Who might have solaced his spirit amidst his adversities; so that considering himself in his trials to be on every side forsaken, and on every side in a strait, he might burst into reviling with so much the more hardihood as he did it in the greater desperation. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION All, who held the office of preaching in the Synagogue, were rightly named, 'the heavens,' plainly because they were supposed to be imbued with heavenly wisdom; and for this reason, when Moses was urging the Priests and the people to take heed of his words of admonition, he exclaimed, Give ear, O ye Heavens, and I will speak; and hear, O earth, the words of my mouth; evidently signifying by the Heavens the order of rulers, and by the earth the people under them. There is then in this place no unfitness in interpreting the Heavens to mean either the Priests or the Pharisees, or the Doctors of the Law, who, to the eyes of men, while they attended on heavenly duties, seemed as it were to shed light from on high. Now because they were greatly stirred up in opposition to our Redeemer, it was as though 'fire fell from heaven;' whilst from those very men, who were accounted teachers of the truth, the flames of envy burst out, to the deceiving of the ignorant people. For we know from the testimony of the Gospel, that through envy at the truths which He taught they sought an opportunity for His betrayal, but that from fear of the people they dared not make known what they went about. Hence too it is therein written, that in order to dissuade the people they say, Have any of the rulers or of the Pharisees believed on Him? but this people, who knoweth not the Law, are cursed. But what do we understand by the sheep and the servants, save all inoffensive, but still as yet fainthearted persons, who, while they feared to undergo the persecution of the Pharisees and the Rulers, were devoured by the fires of infidelity. So let it be said; The fire of God is fallen from Heaven, and hath burned up the sheep and the servants; i.e. the flame of envy hath come down from the hearts of the rulers, and burnt up all that there was of good springing up in the people; for while the wicked rulers are claiming honour to themselves in opposition to the Truth, the hearts of their followers are turned from every right way. And here too it is well added, And I only am escaped alone to tell thee; for whereas the predicted case of wickedness is fulfilled, that word of prophecy escapes the extinction of falsehood, wherein it is said, yea, the fire of thine enemies shall devour them; as though it were plainly expressed, 'not only are the wicked afterwards tormented by fire sent in vengeance, but even now they are consumed therewith through envy;' in that they who are hereafter to be visited with the punishment of just retribution, inflict upon themselves here the tortures of envy. And thus the servant flies and returns alone, and announces that the sheep and the servants have been destroyed by fire, when Prophecy in forsaking the Jewish people shews that she has declared the truth, saying, Jealousy has taken hold of a people without knowledge; as though it said in plain words, 'when the people would not make out the words of the Prophets, but gave their belief to the words of the envious, the fire of jealousy consumed them, seeing that they were burnt in the fire of other men's envy.' — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION What is signified by sheep but the innocency of our thoughts? what is signified by sheep, but cleanness of heart in the good? Now we have said a little above that we speak of the aerial 'heaven,' whence too we name the birds of heaven. And we know that the impure spirits, that fell from the ethereal heaven, roam abroad in the mid space between this heaven and earth. These are the more envious that the hearts of men should mount up to the realms of heaven, that they see themselves to have been cast down from thence by the impurity of their pride. Forasmuch then as the glances of jealousy burst forth from the powers of the air against the purity of our thoughts, 'fire fell from heaven upon the sheep;' for oftentimes they inflame the pure thoughts of our minds with the fires of lust, and they do as it were consume the sheep with fire, when they disorder the chaste feelings of the mind with the temptations of sensuality. This is called the fire of God, for it owes its birth, though not to the making, yet to the permission of God. And because by a sudden onset they sometimes overwhelm the very cautions of the mind, they slay with the sword as it were the servants that are their keepers. Yet one escapes in safety, so long as persevering discernment reviews with exactness all that the mind suffers, and this alone escapes the peril of death; for even when the thoughts are put to rout, discretion does not give over to make known its losses to the mind, and as it were to call upon her lord to lament. — Morals on the Book of Job, Book II Hesychius of Jerusalem: Who is "the fire"? The enemy himself, about whom David said, "You will throw burning coals at them." In fact, he could not, as some people believe, cast thunderbolts, nor brandish lightning, nor set in motion any element. Therefore it is the devil in the semblance of fire who fell on the herds of sheep, with the intention of forcing Job to blaspheme God, as if it were he, who from heaven had destroyed the riches of the righteous. — HOMILIES ON Job 3.1.16 Gregory the Dialogist: HISTORICAL INTERPRETATION Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he shews that wrath is repeated in the heavens. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION Knowing that the Chaldeans are to be interpreted 'fierce ones,' who else are represented by the name of Chaldeans but the stirrers of that of the persecution, who burst out even in open cries of malice, saying, Crucify Him! Crucify Him! These made themselves into three bands, when the Pharisees, Herodians, and Sadducees came severally to put questions. Assuredly they were vanquished by the mouth of Wisdom, but forasmuch as we must suppose that they drew some foolish ones after them, having made themselves into bands, they carried away the camels; for each set of them poisoned the hearts of the foolish according to the evil notions, with which it was itself embued; and while by their persuasions they drag them to destruction, it was as if they led captive the crooked minds of the weaker sort. Thus when the Lord preached in Samaria, there were many of the Samaritans that were joined to the heritage of that our Redeemer. But did not they, who, on the ground of the seven husbands of one woman that were dead, tempted the Lord against the hope of resurrection, do their best to bring back the believing Samaritans from their faith, who plainly knew nothing of the hope of a resurrection? Who, while they receive some things out of the Law, and disregard others, do as it were, after the manner of camels, ruminate indeed like a clean animal, but like an unclean animal do not cleave the hoof. Though camels which ruminate, yet do not cleave the hoof, are likewise a representation of those in Judaea, who had admitted the historical fact after the letter, but could not spiritually discern the proper force thereof. Upon these the Chaldeans seize in three bands, in that the Pharisees, Herodians, and Sadducees, by their evil persuasions, turn them aside from all right understanding. And at the same time they smite the servants with the sword; for though there were those among the people who were now capable of exercising reason, yet these they met not with force of reasoning, but with authoritativeness of power; and while they desire to be imitated as rulers by their subjects, notwithstanding if their followers can understand somewhat, yet they drag them to destruction by the prerogative of assumed authority. And it is fitly that one servant escapes from them to bring the tidings, in that when the Pharisees, Herodians, and Sadducees do wickedly, that word of Prophecy, whilst forsaking them, is established sure, which saith, And they that handle the Law knew me not. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION By the camels, which have a clean mark, in that they ruminate, and an unclean, in that they do not cleave the hoof, are meant, as we have already said above, the godly stewardships of temporal things, in which in proportion as the charge is more extensive, the more doth the enemy multiply his plots against us. For every man who is set over the management of temporal affairs, is the more largely open to the darts of the hidden foe. For some things he aims to do with an eye to the future, and often whilst, thus cautious, he forecasts future events with exactness, he incautiously neglects to regard present evils. Often while his eye is on the present, he is asleep to the anticipation of coming events. Often in doing some things slothfully, he neglects what should be done with energy. Often in shewing himself overactive in the execution, by the very restlessness of his mode of acting he hurts the more the interests of his charge. Again, sometimes he strives to put restraint upon his lips, but is prevented keeping silence by the requirements of his business. Sometimes, whilst he restrains himself with excessive rigour, he is silent even when he ought to speak. Sometimes, while he gives himself more liberty to communicate necessary things, he says at the same time what he should never have given utterance to. And for the most part he is embarrassed with such vast complications of thoughts, that he is scarce able to bear the mere things, which with foresight he ponders in his mind, and while he produces nothing in deed, he is grievously overburdened with the great weight upon his breast. For as that is hard to bear which he is subject to within his own bosom, even while unemployed and at rest from work without, he is yet wearied. For very frequently the mind as it were views coming events, and every energy is strung to meet them; a vehement heat of contention is conceived, sleep is put to flight, night is turned into day, and while the bed holds our limbs which are outwardly at rest, the cause is inwardly pleaded with vehement clamours in the court of our own heart. And it very often happens that nothing comes to pass of the things foreseen, and that all that thinking of the heart, which had so long been strung up in preparation to the highest degree of intensity, proves vain, and is stilled in a moment. And the mind is so much the longer detained from necessary concerns, as it thinks on trifles to a wider extent. Forasmuch therefore as the evil spirits one while deal a blow against the charges of our stewardship by a slothful or a headlong mode of action, at another time throw them into disorder by a backward or an unchecked use of speech, and are almost always burthening them with excessive loads of care, the Chaldeans in three bands carry off the camels. For it is as it were to make three bands against the camels, to spread confusion amidst the business of earthly stewardship, now by unwarranted deed, now by overmuch speech, now by unregulated thought, so that while the mind is striving to direct itself effectually to outward ministrations, it should be cut off from the consideration of itself, and know nothing of the injuries which it sustains in itself, in the same proportion that it exerts itself in the affairs of others with a zeal above what is befitting. But when a right mind undertakes any charge of stewardship, it considers what is due to self and what to neighbours, and neither by excess of concern for others overlooks its own interests, nor by attention to its own welfare, puts behind the affairs of others. But yet it very often happens that while the mind is discreetly intent upon both, while it keeps itself clear for the utmost precautions, both as regards itself and the things which have been entrusted to it, still being thrown into confusion by some unexpected point in any case that arises, it is so hurried away headlong, that all its precautions are overwhelmed thereby in a moment. And hence the Chaldeans strike with the sword the servants that were the keepers of the camels. Yet one returns; for amidst all this the rational thought of discretion meets the eyes of our mind, and the soul, taking heed to herself, is led to comprehend what she has lost within by the sudden onset of temptation. — Morals on the Book of Job, Book II John Chrysostom: Therefore we cannot consider these blows as coming directly from God. The devil amplifies the tragedy, as seen in the variety of the announced calamities. But, since Job was pious, he probably said, "It is God who strikes. Hence it is necessary to be patient." The devil then argues. "Look!" the devil says. Consider what kind of men attack you. It is not only God who is fighting against you. Contemplate the great power of the devil and the way he has armed such numerous hordes. The devil has clothed himself in appearances. Even if you do not believe in the reality of divine judgment, you can see his ability to give demonic powers a visible form, even when he cannot create these powers. — COMMENTARY ON Job 1:17 Gregory the Dialogist: HISTORICAL INTERPRETATION He who is not laid low by one wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire from heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his servants, and the fury of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the comers of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir up the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elements into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into storms, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that they should be many in number; he obtained that they should come suddenly. Now the first time that he brought bad tidings he inflicted a wound upon his yet peaceful breast, as upon sound members; but when he went on smiting the stricken soul, he dealt wound upon wound, that he might urge him to words of impatience. But we should observe with what craftiness the ancient foe busied himself to break down the patience of the holy man, not so much by the loss of his substance as by the very order of the announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the losses of his property of slight importance, if he heard of them when now childless, and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, considering that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space. Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declared above that feasts can scarcely be gone through without transgression. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict of temptations it is placed, which throws off restraint in a sense of security. In the eldest brother's day then he overwhelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the carelessness of the elder ones. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION We have said a little above that by the sons and the daughters we understand the Apostles that preached, and the people under them; who are said to be feasting in their eldest brother's house, for that it was in the lot of the Jewish people still that they were fed with the sweets of the sacred truths preached. And, behold, there came a great wind from the wilderness. The wilderness is the heart of unbelievers, which being forsaken by the Lord is without an inhabitant to tend it. And what is the great wind, but strong temptation? Accordingly there came a great wind from the wilderness; for at the Passion of our Redeemer there came from the hearts of the Jews strong temptation against His faithful followers. The wilderness may likewise not unaptly be taken for the forsaken multitude of impure spirits, from whom came a wind and smote the house, in that they were the source whence the temptations proceeded, and overturned the hearts of the persecutors. But this house wherein the sons were feasting was builded on four corners. Now we know the three orders of Rulers in the Synagogue, viz. the Priests, the Scribes, and the Elders of the people; to whom if we add the Pharisees likewise, we shall have found the four corners in this house. There came then a wind from the wilderness., and smote the four corners of the house; in that temptation burst forth from the unclean spirits and stirred up the minds of the four orders to the wickedness of persecution. That house fell and overwhelmed His children, forasmuch as when Judaea fell into the cruelty of persecuting our Lord, it overwhelmed the faith of the Apostles with fears of despair. For they had only to see their Master laid hold of, and, lo, they fled every way, denying Him. And though the Hand within did by foreknowledge hold their spirits in life, yet meanwhile carnal fear cut them off from the life of faith. They then who forsook their Master, when Judaea raged against Him, were as if killed by the house being overthrown, when its corners were smitten. But what do we think became of the flock of the faithful at that time, when, as we know, the very rams took to flight? Now in the midst of these events one escaped to bring tidings, in that the word of Prophecy, which had given warning of these things, approves itself to have been confirmed in saying of the persecuting people, My beloved one hath done many crimes in Mine house; of the preachers, who though good yet fled at the Passion, My neighbours stood afar off; saying again of the whole number, who were greatly afraid, Smite the shepherd, and the sheep shall be scattered. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION As we have before said, 'the wilderness' is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house; in that strong temptation seizes us from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat of carnal desires. Yet sometimes when idleness steals on the mind, prudence waxes cold; for when it is weary and turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on the mind, our temperance decays. For in whatever degree we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus 'a strong wind smites the four corners of the house,' in that strong temptation, by hidden impulses, shakes the four virtues; and the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscience is brought to trouble. Now it is within these four corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness, Understanding, against rashness, Counsel, against fear, Courage, against ignorance, Knowledge, against hardness of heart, Piety, against pride, Fear. But sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets from what source it has them, and imagines that it derives that from itself, which it sees to be never wanting to it. Hence it is that this same grace sometimes withdraws itself for our good, and shews the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are threatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed; forasmuch as from whatever cause it turns to folly for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtuseness in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried off with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to our own powers; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm. But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood firm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror came upon her. Sometimes whilst we are congratulating ourselves that we know great things, we are stunned with a blindness of instantaneous ignorance. But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by the stroke of its blindness, it may know also from whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a firmer footing, in proportion as it has felt the weight of this virtue by seeming to let it go. When the house, then, is overthrown, the sons perish; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live inwardly by the Spirit, though they perish outwardly in the flesh; because, forsooth, although our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind; and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are we thus dealt with, so that our conscience is at times struck with the smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the depth of his mind felt the failure of them. But when the mind is shaken by the assaults of temptation, and is as it were more than enough disheartened, there is shewn to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when anyone awearied relaxes himself at his ease, he abandons his mind without restraint to the corrupter. But if, by the dispensations of mercy from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight. — Morals on the Book of Job, Book II Basil of Caesarea: Be perfectly assured of this, that though the reasons for what is ordained by God are beyond us, yet always what is arranged for us by him who is wise and who loves us is to be accepted, be it ever so grievous to endure. He himself knows how he is appointing what is best for each and why the terms of life that he fixes for us are unequal. There exists some reason incomprehensible to us why some are sooner carried far away from us, and some are left a longer while behind to bear the burdens of this painful life. So we should always adore his lovingkindness and not express discontent, remembering those great and famous words of the great athlete Job, when he had seen ten children at one table, in one short moment, crushed to death, "The Lord gave and the Lord has taken away." As the Lord thought good so it came to pass. Let us adopt those marvelous words. At the hands of the righteous Judge, those who demonstrate similar good deeds shall receive a similar reward. We have not lost the boy; we have restored him to the Lender. His life is not destroyed; it is changed for the better. He whom we love is not hidden in the ground; he is received into heaven. Let us wait a little while, and we shall be once more with him. The time of our separation is not long, for in this life we are all like travelers on a journey, hurrying on to the same shelter. While one has reached his rest, another arrives, another hurries on, but one and the same end awaits them all. He has outstripped us on the way, but we shall all travel the same road, and the same hostel awaits us all. — LETTER 5.2 Clement of Alexandria: Job's words may be more elegantly understood of evil and sin in this way: Naked was I formed from the earth at the beginning, as if from a mother's womb. Naked to the earth shall I also depart—naked not of possessions, for that would be a trivial and common thing; rather, naked of evil and sin and of the unsightly shape which follows those who have led bad lives. Obviously all of us human beings are born naked and again are buried naked, swathed only in grave clothes. For God has provided for us another life, and made the present life the way for the course which leads to it. He appoints the supplies derived from what we possess merely as provisions for the way. And when we come to the end of this way, the wealth, consisting of the things which we possessed, journeys no farther with us. For not a single thing that we possess is properly our own. We are properly owners of only one possession, that is, godliness. Death will not rob us of this when it overtakes us. It will, however, throw out everything else, although it will do so against our will. For it is for the support of life that we all have received what we possess; and after enjoying merely the use of it, each one departs, obtaining from life what amounts to a brief memento. For this is the end of all prosperity; this is the conclusion of the good things of this life. It is only right, then, that the infant upon opening its eyes after issuing from the womb, immediately begins with crying, not with laughter. For it weeps, as if bewailing life, at whose hands from the outset it tastes of deadly gifts. For immediately on being born its hands and feet are swaddled; and swathed in bonds, it begins nursing. O introduction to life, precursor to death! The child has but entered on life, and immediately there is put upon it the clothing of the dead; for nature reminds those that are born of their end. This is also why the child, on being born, wails, as if crying plaintively to its mother. Why, O mother, did you bring me out into this life in which prolongation of life is progress to death? Why have you brought me into this troubled world, in which, on being born, swaddled bands are my first experience? Why have you delivered me to such a life as this, in which both a pitiable youth wastes away before old age, and old age is shunned as under the doom of death? Dreadful, O mother, is the course of life, which has death as the goal of the runner. Bitter is the road of life we travel, with the grave as the wayfarer's inn. Perilous the sea of life we sail, for it has Hades as a pirate to attack us. Humankind alone is born in all aspects naked, without a weapon or clothing born with it. This does not mean you are inferior to the other animals, but the nakedness and the fact you bring nothing with you are designed to produce thought. That thought, in turn, may bring out dexterity, expel sloth, introduce the arts for the supply of our needs, and beget a variety of ingenuity. For, naked, human beings are full of contrivances, being pricked on by their necessity, as by a goad, to figure out how to escape rains, how to elude cold, how to fence off blows, how to till the earth, how to terrify wild beasts; how to subdue the more powerful of them. Wetted with rain, they conceive of a roof; having suffered from cold, they invent clothing; being struck, they constructed a breastplate; their hands bleeding with the thorns in tilling the ground, they avail themselves of the help of tools; in their naked state liable to become a prey to wild beasts, they discovered from their fear an art which frightened the very thing that frightened them. Nakedness begat one accomplishment after another, so that even their nakedness was a gift and benevolence. Accordingly, Job also being made naked of wealth, possessions, of the blessing of children, of a numerous offspring, and having lost everything in a short time, uttered this grateful explanation: "Naked came I out of the womb, naked also I shall depart thither," to God and to that blessed lot and rest. — Nicetas Bishop of Heraclea Ephrem the Syrian: The text means that Job was not covered with crimes and evil deeds and would have returned "naked," that is, pure and innocent to "his mother's womb." He was so firm in his holy frankness that you may easily imagine he had never turned aside from righteousness nor would have ever passed from virtue to vice in the future. — COMMENTARY ON Job 1:21 Gregory the Dialogist: HISTORICAL INTERPRETATION There are some who account it a high degree of philosophical fortitude, if, when corrected by severe discipline, they are insensible to the strokes, and to the pains of those stripes. And there are some who feel to such excess the infliction of the blows, that under the influence of immediate grief, they even fall into excesses of the tongue. But whoever strives to maintain true philosophy, must go between either extreme, for the weightiness of true virtue consists not in dulness of heart, as also those limbs are very unhealthy from numbness which cannot feel any pain even when cut. Again, he deserts his guard over virtue, who feels the pain of chastisement beyond what is necessary; for while the heart is affected with excessive sorrow, it is stirred up to the extent of impatient reviling, and he who ought to have amended his misdeeds by means of the stripes, does his part that his wickedness should be increased by the correction. Agreeably to which, against the insensibility in the chastised, the words of the Prophet are, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction. Against the faintheartedness of the chastened the Psalmist hath it, They will never stand fast in adversity; for they would 'stand fast in adversity,' if they bore calamities with patience, but so soon as they sink in spirit, when pressed with blows, they as it were lose the firmness of their footing, amidst the miseries inflicted on them. Thus because blessed Job observed the rule of the true philosophy, he kept himself from either extreme with the evenness of a marvellous skill, that he might not by being insensible to the pain contemn the strokes, nor again, by feeling the pain immoderately, be hurried madly against the visitation of the Striker. For when all his substance was lost, all his children gone, he rose up, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped. In that he rent his mantle, in that he shaved his head and fell down upon the ground, he shews, we see, that he has felt the pain of the scourge; but in that it is added that he worshipped, it is plainly shewn that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i.e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. There are some that use to love God in prosperity, but in adversity to abate their love of Him from whom the stroke comes. But blessed Job, by that sign which he outwardly shewed in his distress, proved that he acknowledged the correction of his Father, but herein, that he continued humbly worshipping, he shewed that even under pain he did not give over the love of that Father. Therefore that he might not shew pride by his insensibility, he fell down at the stroke, but that he might not estrange himself from the Striker, he so fell down as to worship. But it was the practice of ancient times for everyone, who kept up the appearance of his person by encouraging the growth of his hair, to cut it off in seasons of mourning; and, on the other hand that he who in peaceful times kept his hair cut, should in evidencing his distress cherish its growth. Thus blessed Job is shewn to have preserved his hair in the season of rest, when he is related to have shaven his head for the purpose of mourning, that whereas the hand of the Most High was fallen upon him in all the circumstances of his condition, the altered mien of penance might even by his own act overcloud him. But such an one, spoiled of his substance, bereft of his children, that rent his mantle, that shaved his head, that fell down upon the ground, let us hear what he says! — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION When his sons were destroyed in the ruin of the house, Job arose, because when Judaea was lost in unbelief, and when the Preachers were fallen in the death of fear, the Redeemer of mankind raised Himself from the death of His carnal nature; He shewed in what judgment He abandoned His persecutors to themselves. For His rising is the shewing with what severity He forsakes sinners, just as His lying down is the patient endurance of ills inflicted. He rises then, when He executes the decrees of justice against the reprobate. And hence He is rightly described to have rent his mantle. For what stood as the mantle of the Lord, but the Synagogue, which by the preaching of the Prophets clung to the expectation of His Incarnation? For in the same way that He is now clothed with those by whom He is loved, as Paul is witness, who says, That He might present it to Himself a glorious church, not having spot nor wrinkle; (for that which is described as having neither spot or wrinkle is surely made appear as a spiritual robe; and at once clean in practice, and stretched in hope;) so when Judaea believed Him as yet to be made Incarnate, it was no less a garment through its clinging to Him. But because He was looked for before He came, and coming, taught new truths, and teaching, wrought wonders, and working wonders, underwent wrongs, He rent His mantle, which He had put on Him, seeing that in Judaea some he withdrew from unbelief, whilst some He left therein. What then is the rent mantle but Judaea divided in contrary opinions? For, if His mantle had not been rent, the Evangelist would not have said that, at the preaching of our Lord, there arose strife among the people; For some said, He is a good man; others said, Nay, but He deceiveth the people. For that mantle of His was rent, in that being divided in opinions it lost the unity of concord. It proceeds; And shaved his head, and fell down upon the ground, and worshipped. What is signified by the hair that was shorn but the minuteness of Sacraments? what by the head but the High Priesthood? Hence too it is said to the prophet Ezekiel, And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head, and upon thy beard; clearly that by the Prophet's act the judgment of the Redeemer might be set out, Who when He came in the flesh 'shaved the head,' in that he took clean away from the Jewish Priesthood the Sacraments of His commandments; 'and shaved the beard,' in that in forsaking the kingdom of Israel, He cut off the glory of its excellency. And what is here expressed by the earth, but sinful man? For to the first man that sinned the words were spoken; Dust thou art, and unto dust shalt thou return. By the name of the earth then is signified the sinful Gentile world; for whilst Judaea thought herself righteous, it appears how damnable she thought the Gentile world, as Paul is witness, who saith, We who are Jews by nature, and not sinners of the Gentiles. Therefore our Mediator, as it were, shaved His head, and fell down upon the earth, seeing that in forsaking Judaea, whilst He took away His Sacraments from her Priesthood, He came to the knowledge of the Gentiles. For He 'shaved the hair from His Head,' because He took away from that His first Priesthood the Sacraments of the Law. And He fell upon the earth, because He gave Himself to sinners for their salvation; and while He gave up those who appeared to themselves righteous, He took to Himself those, who both knew and confessed that they were unrighteous. And hence He Himself declares in the Gospel, For judgment I am come into this world, that they that see not might see, and that they which see might be made blind. And hence the pillar of the cloud, which went before the people in the wilderness, shone with a radiant flame of fire not in the day but in the night; for this reason, that our Redeemer, in giving guidance to those that followed Him by the example of life and conduct, yielded no light to such as trusted in their own righteousness, but all those who acknowledged the darkness of their sins, He shone with the fire of His love. Nor, because Job is said to fall on the earth, let us account this to be an unworthy representation of our Redeemer. For it is written, The Lord sent a Word into Jacob, and it hath fallen upon Israel. For Jacob means one that overthrows another, and Israel, one that sees God. And what is signified by Jacob but the Jewish people, and by Israel but the Gentile world? For in that very One Whom Jacob aimed to overthrow by the death of the flesh, the Gentile world, by the eyes of faith, beheld God. And thus the Word, that was sent to Jacob, lighted upon Israel; for Him whom the Jewish people rejected when He came to them, the Gentile world at once owned and found. For concerning the Holy Spirit it is written, The Spirit of God fell upon them. And for this reason either the Word of God or the Holy Spirit is said to fall in Holy Scripture, to describe the suddenness of His coming. For whatever rushes down or falls, comes to the bottom directly. And therefore it is as if the Mediator had fallen upon the earth, that without any previous signs He unexpectedly came to the Gentiles. And it is well said, that He fell down upon the earth and worshipped, in that whilst He Himself undertook the low estate of the flesh, He poured into the hearts of believers the breathings of humility. For He did this, in that He taught the doing of it, in the same way that it is said of His Holy Spirit, But the Spirit itself maketh request for us with groanings which cannot be uttered. Not that He petitions, Who is of perfect equality, but He is said to make request for no other reason than that He causes those to make request whose hearts He has filled: though our Redeemer, moreover, manifested this in His own Person, Who even besought the Father when He was drawing nigh to His Passion. For what wonder if, in the form of a servant, He submitted Himself to the Father by pouring out His supplications to Him, when in the same He even underwent the violence of sinners, to the very extremity of death. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION For sitting betokens one at ease, but rising, one in a conflict. His rising, then, when he heard the evil tidings, is setting the mind more resolutely for conflicts, after the experience of temptations, by which very temptations even the power of discernment is the gainer, in that it learns the more perfectly to distinguish good from evil. And therefore it is well added, And rent his mantle. We 'rend our mantle,' whenever we review with a discriminating eye our past deeds; for unless with God our deeds were as a cloak that covered us, it would never have been declared by the voice of an Angel, Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame; for 'our shame' is then 'seen,' when our life, appearing worthy of condemnation in the eyes of the righteous in judgment, has not the covering of after good practice. But because, as often as we are tempted with guilt, we are prompted to mourning, and being stirred by our own lamentations, open the eyes of the mind to the more perfect perception of the light of righteousness, we as it were rend our mantle in grief, in that in consequence of our weeping discretion being strengthened, we chastise all that we do with greater strictness, and with wrathful hand. Then all our high-mindedness comes down, then all our overcunningness is dropped from our thoughts; and hence it is added, And shaved his head, and fell down upon the ground, and worshipped. For what do we understand in a moral sense by hair, but the wandering thoughts of the mind? and hence it is elsewhere said to the Church, Thy lips are like a thread of scarlet; and thy speech is comely; for a thread binds the hairs of the head. So the lips of the Spouse are like a thread, in that by the exhortations of Holy Church all dissipated thoughts in the minds of her hearers are put in bands, that they may not roam at large, and be spread abroad amongst forbidden objects, and thus spread abroad, lie heavy on the eyes of the mind, but may as it were gather themselves to one direction, in that the thread of holy preaching binds them. Which also is well represented to be of scarlet; for the preaching of the Saints glows only with charity. And what is signified by the head, but that very mind, which is principal in every action? Whence it is elsewhere said, And let thy head lack no ointment; for ointment upon the head is charity in the heart; and there is lack of ointment upon the head, when there is a withdrawal of charity from the heart. The shaving of the head then is the cutting off all superfluous thoughts from the mind. And he shaveth his head and falls upon the earth, who, restraining thoughts of self-presumption, humbly acknowledges how weak he is in himself. For it is hard for a man to do great things, and not to harbour confident thoughts in his own mind on the score of his great doings. For from this very fact, that we are living in strenuous opposition to our vices, presumptuous imaginations are engendered in the heart; and while the mind valorously beats down the evil habits without her, she is very often inwardly swoln within herself; and now she accounts herself to have some special merits, nor ever imagines that she sins in the conceits of self-esteem. But in the eyes of the severe Judge she is so much the worse delinquent, as the sin committed, in proportion as it is the more concealed, is well nigh incorrigible; and the pit is opened the wider to devour, the more proudly the life we lead glories in itself. Hence, as we have often said before, it is brought to pass by the merciful dispensations of our Creator, that the soul that places confidence in itself is struck down by a providential temptation; that being brought low it may find out what it is, and may lay aside the haughtiness of self-presumption. For as soon as the mind feels the blow of temptation, all the presumption and swelling of our thoughts abates. For when the mind is lifted up in pride, it breaks out as it were into usurpation. And it has for the attendants of its tyrannical power, its own imaginations that flatter it. But if an enemy assaults the tyrant, the favour of those attendants is speedily at an end. For when the adversary finds entrance the attendants fly, and fall away from him in fear, whom in time of peace they extolled with cunning flattery. But, when the attendants are withdrawn, he remains alone in the face of the enemy; for when high thoughts are gone, the troubled mind sees itself only and the temptation, and thus upon healing of evil tidings, the head is shaved, whensoever under the violent assault of temptation the mind is bared of the thoughts of self-assurance. For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain ground? And what does it signify, that, the act of devotion over, the Nazarite is commanded to shave his head, and cast the hair into the sacrificial fire, but that we then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous? To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love; that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion. And observe that he fell upon the earth and worshipped; for he sets forth to God the true worship, who in humility sees that he is dust, who attributes no goodness to himself, who owns that the good that he does is from the mercy of the Creator. — Morals on the Book of Job, Book II John Chrysostom: Do not believe, dear brothers, that Job's gesture indicates a defeat. It is, above all, a sign of victory. Indeed, if he had done nothing, he would have appeared to be insensitive. Job actually demonstrates himself to be altogether wise, fatherly and pious. What damage did he suffer? He grieves not only for the loss of his children and his cattle but also for the way they died. Who would have not been shattered by such events? Which man of steel would have not been affected? Paul himself often expressed his tearful reaction to events, "What are you doing weeping and breaking my heart?" We should admire Paul's response. In the same way, Job also deserves to be admired because, in spite of the emotion that pushed him to make that moving gesture, he does not speak a single inappropriate word. — COMMENTARY ON Job 1:20 Augustine of Hippo: Those who lost all their worldly possessions in the sack of Rome, if they owned their possessions as they had been taught by the apostle who himself was poor without, but rich within—that is to say, if they used the world as though not using it—they could say in the words of Job, heavily tried but not overcome, "Naked I came out of my mother's womb, and naked shall I return. The Lord gave, and the Lord has taken away; as it pleased the Lord, so it has happened: Blessed be the name of the Lord." Like a good servant, Job counted the will of his Lord his greatest possession and through obedience to that will his soul was enriched. It didn't grieve him while he was still alive to lose those goods which he was shortly going to have to leave at his death. But as to those feebler spirits who, though they cannot be said to prefer earthly possessions to Christ, still hang on to them with a somewhat moderate attachment to them, they have discovered by the pain of losing these things how much they were sinning in loving them. For their grief is of their own making. In the words of the apostle quoted above, "They have pierced themselves through with many sorrows." For it was well that they who had so long despised these verbal admonitions should receive the teaching of experience. For when the apostle says "They that will be rich fall into temptation," and so on, what he blames in riches is not the possession of them but the desire for them. For elsewhere he says, "Charge those who are rich in this world not to be high-minded or trust in uncertain riches but in the living God, who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." They who were making such a use of their property have been consoled for light losses by great gains, and have had more pleasure in those possessions which they have securely laid past, by freely giving them away, than grief in which those they entirely lost by an anxious and selfish hoarding of them. For nothing could perish on earth except what they would be ashamed to carry away from the earth. Our Lord's injunction runs, "Do not lay up treasures for yourselves on earth, where moth and rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break through or steal: for where your treasure is, there will your heart be also." And they who have listened to this injunction have proved in the time of tribulation how well they were advised in not despising this most trustworthy teacher and most faithful and mighty guardian of their treasure. For if many were glad that their treasure was stored in places which the enemy chanced not to light upon, how much better founded was the joy of those who, by the counsel of their God, have fled with their treasure to a citadel which no enemy can possibly reach! — City of God 1.10 Desert Fathers: One of the hermits said, 'Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, "Depart from evil and do good" (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God's command while Job, who was living on a dung hill, kept it. It seems that God requires from us a good intention, that is, that we should fear him always.' — The Desert Fathers, Sayings of the Early Christian Monks Desert Fathers: When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, 'We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.' — The Desert Fathers, Sayings of the Early Christian Monks Gregory the Dialogist: HISTORICAL INTERPRETATION Oh! upon how elevated a seat of the counsels of the heart does he sit enthroned, who now lies prostrate on the earth with his clothes rent! For because by the judgment of the Lord he had lost all that he had, for the preserving his patience he brought to mind that time, when he had not as yet those things which he had lost, that, whilst he considers that at one time he had them not, he may moderate his concern for having lost them; for it is a high consolation in the loss of what we have, to recall to mind those times, when it was not our fortune to possess the things which we have lost. But as the earth has produced all of us, we not unjustly call her our mother. As it is written, An heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. Blessed Job then, that he might mourn with patience for what he had lost here, marks attentively in what condition he had come hither. But for the furtherance of preserving patience, with still more discretion he considers, how he will go hence, and exclaims, Naked came I out of my mother's womb, and naked shall I return thither. As though he said, 'Naked did the earth bear me, when I came upon this scene, naked it will receive me back, when I depart hence. I then who have lost what I had indeed given me, but what must yet have been abandoned, what have I parted with that was my own?' But because comfort is not only to be derived from the consideration of our creation, but also from the justice of the Creator, he rightly adds, The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done. The holy man, under trial from the adversary, had lost every thing, yet knowing that Satan had no power against him to tempt him, saving by the Lord's permission, he does not say, 'the Lord hath given, the devil hath taken away,' but the Lord gave, the Lord hath taken away. For perchance it would have been a thing to grieve for, if what his Creator had given him, his enemy had taken from him: but when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. For if we have from Him all that we make use of in our present life, what cause for grief that by His own decree we are made to surrender, of Whose bounty we have a loan? Nor is he at any time an unfair creditor, who while he is not bound to any set time of restitution, exacts, whenever he will, what he lends out. Whereupon it is well added, As it hath pleased the Lord, so is it done; for since in this life we undergo things which we would not, it is needful for us to turn the bias of our will to Him, Who can will nought that is unjust. For there is great comfort in what is disagreeable to us, in that it comes to us by His disposal, to Whom nought but justice is pleasing. If then we be assured that what is just is the Lord's pleasure, and if we can suffer nothing but what is the Lord's pleasure, then all is just that we undergo, and it is great injustice, if we murmur at a just suffering. But since we have heard how the intrepid speaker put forward the vindication of his cause against the adversary, now let us hear how in the end of his speech he extols the Judge with benedictions. It follows, Blessed be the Name of the Lord. See how he concluded all that he felt alight with a blessing on the Lord, that the adversary might both perceive hence, and for his punishment under defeat take shame to himself, that he himself even though created in bliss had proved a rebel to that Lord, to Whom a mortal even under His scourge utters the hymn of glory. But be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Thus blessed Job, when stricken with the loss of his substance and with the death of his children, forasmuch as he turned the force of his anguish into praise of his Creator, exclaiming, The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the Name of the Lord: by his humility, struck down the enemy in his pride, and by his patience, laid low the cruel one. Let us never imagine that our combatant received wounds, and yet inflicted none. For whatever words of patience he gave forth to the praise of God, when he was stricken, he as it were hurled so many darts into the breast of his adversary, and inflicted much sorer wounds than he underwent; for by his affliction he lost the things of earth, but by bearing his affliction with humility, he multiplied his heavenly blessings. — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION The mother of our Redeemer, after the flesh, was the Synagogue, from whom He came forth to us, made manifest by a Body. But she kept Him to herself veiled under the covering of the letter, seeing that she neglected to open the eyes of the understanding to the spiritual import thereof. Because in Him, thus veiling Himself with the flesh of an human Body, she would not see God, she as it were refused to behold Him naked in His Divinity. But He 'came naked out of His mother's womb,' because when He issued from the flesh of the Synagogue, He came openly manifest to the Gentiles; which is excellently represented by Joseph's leaving His cloak and fleeing. For when the adulterous woman would have used him to no good end, he, leaving his cloak, fled out of the house; because when the Synagogue, believing Him to be simply man, would have bound Him as it were in an adulterous embrace, He too left the covering of the letter to its eyes, and manifested Himself to the Gentiles without disguise for the acknowledgment of the Power of His Divinity. And hence Paul said, But even to this day, when Moses is read, the vail is upon their hearts; for this reason, that the adulteress kept the cloak in her own hands, but Him, Whom she wickedly laid hold of, she let go naked. He then Who coming from the Synagogue plainly disclosed Himself to the faith of the Gentiles, 'came naked out of His mother's womb,' But does He wholly give her up? Where then is that which the Prophet declares, For though thy people Israel be as the sand of the sea, yet a remnant of them shall return? where that which is written, Until the fulness of the Gentiles be come in; and so all Israel shall be saved? The time will be, then, when He will shew Himself clearly to the Synagogue also. Yes, the time will doubtless come in the end of the world, when He will make Himself known, even as He is God, to the remnant of His People. Whence it is likewise justly said in this place, and naked shall I return thither. For he 'returns naked to His mother's womb,' when, at the end of the world, He, Who being made Man in time is the object of scorn, is revealed to the eyes of His Synagogue as God before all worlds. Our Redeemer, in that He is God, gives all things with the Father; but in that He is Man, He receives at the hands of the Father, as one among all. Therefore let Him say of Judaea, so long as she believed in the mystery of His Incarnation to come, the Lord hath given. Let Him say of her, when she slighted the looked for coming of His Incarnation, the Lord hath taken away. For she was 'given,' when in the persons of a certain number she believed what was to be; but she was 'taken away,' as the just desert of her blindness, when she scorned to hold in veneration the truths believed by those. But let Him instruct all that believe in Him, that when under scourges they may know how to bless God, in the words that are added, As it hath pleased the Lord, so is it done; blessed be the Name of the Lord. Whence likewise, as the Gospel is witness, when He is described to be drawing near to His Passion, He is said to have taken bread and given thanks. And so He gives thanks Who is bearing the stripes of the sins of others. And He, Who did nothing worthy of strokes, blesses humbly under the infliction of them, doubtless that He might shew from hence what each man ought to do in the chastisement of his own transgressions, if He thus bears with patience the chastisement of the transgressions of others, that He might shew hence what the servant should do under correction, if He being equal gives thanks to the Father under the rod. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION As if the mind when tempted and taken in the powerlessness of its weak condition were to say, 'Naked I was by grace first begotten in the faith, and naked I shall be saved by the same grace in being taken up into heaven.' For it is a great consolation to a troubled mind, when, smitten with the assaults of sin, it sees itself as it were stripped of all virtue, to fly to the hope of Mercy alone, and prevent itself being stripped naked in proportion as it humbly thinks itself to be naked and bare of virtue, and though it be perchance bereaved of some virtue in the hour of temptation, yet acknowledging its own weakness, it is the better clad with humility itself, and is stronger as it is laid low than as it was standing, in that it ceases to ascribe to itself without the aid of God whatever it has. And hence it also at once owns with humility the hand of Him Who is both Giver and Judge, saying, The Lord gave, and the Lord hath taken away. Observe how he grew great by the discipline of temptations, who both in the possession of the virtue acknowledges the bounty of the Giver, and in the disorderment of his fortitude, the power of the Withdrawer; which fortitude nevertheless is not withdrawn, but is confounded and loses heart, that the assaulted mind, while it dreads every instant to lose the quality as it seems, being alway made humble, may never lose it. As it hath pleased the Lord, so is it done; Blessed be the Name of the Lord. In this circumstance, viz. that we are assaulted with inward trouble, it is meet that we refer the thing to the judgment of our Creator, that our heart may resound the louder the praises of its Maker, from the very cause that makes it, on being smitten, the more thoroughly to consider the impotency of its frail condition. — Morals on the Book of Job, Book II Philoxenus of Mabbug: Now it may be thought that it is a great thing for a man to sell everything that he hath, and to give it to the poor, and to go forth from the world like an apostle, and yet it is natural, and it is that creation into which we enter at our first birth, and the first man also was thus created. And for this reason Job also, when everything that he had was taken away from him, and he was stripped of possessions and heirs, mitigated the violence of his suffering by his speech, saying, "Naked came I forth from my mother's womb, and naked will I return. What hath come upon me except that condition in which I came forth from the womb?" For that a man should deny himself of everything that he hath, and should appear in the world in his own person only, is still a natural thing, but it is exalted above nature if it come to pass through good will for God's sake, just as when we die in the ordinary way it is a matter of nature, but if we die for God's sake it is martyrdom. — 13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty Augustine of Hippo: I came out naked from my mother's womb. Note how consoling this language is, although Job, moreover, abandons himself to pain, according to custom. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God foolishly: for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of murmuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does 'charge God foolishly,' who, when the strokes of divine chastisement are fallen upon him, strives to justify himself. For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser? — Morals on the Book of Job, Book II Gregory the Dialogist: ALLEGORICAL INTERPRETATION 'That he neither sinned, nor charged God foolishly,' Peter, as we have said, above testifies of Him in plain terms, saying, Who did no sin, neither was guile found in His mouth. For guile in the mouth is so much the more senseless folly with God, the more that in the eyes of men it passes for crafty wisdom, as Paul bears witness, saying, The wisdom of this world is foolishness with God. Forasmuch then as there was no guile in His mouth, verily He said nothing foolishly. The Priests and the Rulers believed that He charged God foolishly, when, being questioned at the time of His Passion, He testified that He was the Son of God. And hence they question, saying, What further need have we of witnesses? Behold now we have heard His blasphemy. But He did not charge God foolishly, in that speaking the words of truth, even in dying He brought before the unbelievers that concerning Himself, which He soon after manifested to all the redeemed by rising again. — Morals on the Book of Job, Book II Gregory the Dialogist: MORAL INTERPRETATION In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may turn it to the ashes of mere chaff. Now nothing hinders that all that we have said concerning virtues, be understood of those gifts of the Holy Spirit which are vouchsafed in manifestation of virtue, for to one is given the gift of Prophecy, to another different kinds of tongues, to another the gifts of healing. But forasmuch as these gifts are not always present in the mind in the same degree, it is clearly shewn that it is for our good that they are sometimes withdrawn, lest the mind should be lifted up in pride. For if the Spirit of Prophecy had always been with the Prophets, plainly the Prophet Elisha would never have said, Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told me. If the Spirit of Prophecy had been always present to the Prophets, the Prophet Amos when asked would never have said, I am no Prophet; where he also adds, neither a Prophet's son, but I am an herdsman and a gatherer of sycamore fruit. How then was he no Prophet, who foretold so many true things concerning the future? or in what way was he a Prophet, if he at the time disowned the truth concerning himself? Why, because, at the moment that he was called in question, he felt that the Spirit of Prophecy was not with him, he bore true testimony concerning himself, in saying; I am not a Prophet. Yet he added afterwards, Now therefore hear thou the word of the Lord. Therefore thus said the Lord, Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land. By these words of the Prophet it is plainly shewn, that while he was bearing that testimony about himself he was filled, and on the instant rewarded with the Spirit of Prophecy, because he humbly acknowledged himself to be no Prophet. And if the Spirit of Prophecy had always continued with the Prophets, the Prophet Nathan would never have allowed King David, when he consulted him about the building of the Temple, what a little while after he was to refuse him. And hence, how justly is it written in the Gospel, Upon Whom thou shalt see the Spirit descending, and remaining on Him, the same is He Which baptizeth with the Holy Ghost. For the Spirit descends into all the faithful, but remains in the Mediator alone, in a special manner. For He has never left the Human Nature of Him, from Whose Divine Nature He proceedeth. He remains therefore in Him, Who only can both do all things and at all times. Now the faithful, who receive Him, since they cannot always retain the gifts of miracles, as they desire, testify that they have received Him as it were in a passing manifestation. But whereas on the other hand it is said by the mouth of Truth concerning the same Spirit to the Disciples, For He dwelleth with you, and shall be in you, how is it, that this same abiding of the Holy Spirit is by the voice of God declared to be the sign of the Mediator, where it is said, Upon Whom thou shalt see the Spirit descending, and abiding on Him? If then according to the words of the Master He abideth in the disciples also, how will it be any longer a special sign, that He abides in the Mediator? Now this we shall learn the sooner, if we discriminate between the gifts of the same Spirit. Now there are some of His gifts, without which life is never attained; and there are others whereby holiness of life is made known for the good of other men. For meekness, humility, faith, hope, charity, are gifts that come from Him, and they are such as man can never reach to life without. And the gift of Prophecy, healing, different kinds of tongues, the interpretation of tongues, are His gifts; yet such as shew forth the presence of His power for the improvement of all beholders. In the case of these gifts then, without which we can never attain to life, the Holy Spirit for ever abides, whether in His preachers, or in all the Elect; but in those gifts whereof the object is not the preservation of our own life, but of the lives of others through the manifestation of Him, He by no means always abides in the Preachers. For He is indeed always ruling their hearts to the end of good living, yet does not always exhibit the signs of miraculous powers by them, but sometimes, for all manifestation of miracles, He withdraws Himself from them, in order that those powers, which belong to Him, may be had with greater humility, in the same degree that being in possession they cannot be retained. But the Mediator of God and men, the Man Christ Jesus, in all things hath Him both always and continually present. For the same Spirit even in Substance proceeds from Him. And thus, though He abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends. For as our body is cognizant of the sense of touch only, but the head of the body has the use of all the five senses at once, so that it sees, hears, tastes, smells, and touches; so the members of the Supreme Head shine forth in some of the powers, but the Head Itself blazes forth in all of them. The Spirit then abides in Him in another sort, from Whom He never departs by reason of His Nature. Now those of His gifts, by which life is attained, can never without danger be lost, but the gifts, whereby holiness of life is made evident, are very often withdrawn, as we have said, without detriment. So then the first are to be kept for our own edification, the latter to be sought for the improvement of others. In the case of the one let the fear alarm us, lest they perish, but in the other, when they are withdrawn for a season, let humility be our consolation, for that they may chance to lift up the mind to entertain pride. Accordingly when the power of miracles which had been vouchsafed is withdrawn, let us exclaim as is right, The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. For then, and only then, we really shew that we have held in a right spirit all that we had given us, when we bear with patience the momentary withdrawal thereof. — Morals on the Book of Job, Book II Hesychius of Jerusalem: "Job did not sin" before God. That is, he was pure from sins committed with his tongue or in his thoughts, and he praised God by means of words in accordance with his thoughts. Actually "he did not charge God with insanity," that is, Job does not accuse the will of God or scorn the economy of the Creator, and he does not perceive insanity in the events that had occurred. He did not believe that the righteous are abandoned into the hands of sinners. — HOMILIES ON Job 3.1.22 Gregory the Dialogist: Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. HISTORICAL INTERPRETATION. BLESSED Job, though aimed at for death in his temptation, gained growth unto life by the stroke. And our old enemy grieved to find that he had only multiplied his excellences by the very means, by which he had thought to do away with them, but whereas he sees that he has been worsted in the first struggle, he prepares himself for fresh assaults of temptations, and still has the boldness to augur evil of that holy man; for one that is evil can never believe goodness to exist, though proved by his experience. Now those circumstances, which were promised in the first infliction, are again subjoined. — Morals on the Book of Job, Book III John Chrysostom: Why does the author describe the angels in the act of presenting themselves daily before the Lord? He does so that we might learn no actual event is overlooked by God's providence, and that the angels report what happens every day. Every day they are sent to settle some question, even though we ignore all this. That is the reason why they were created; that is their task, as the blessed Paul says, "They are sent to serve for the sake of those who are to inherit salvation." "And the devil," the text says, "also came among them." You know why the angels are present. But why is the devil present? The latter is present to tempt Job; the former, in order to regulate our matters. Why is the devil questioned again before the angels themselves? Because he had said before them, "He will curse you to your face." What a shameless nature! He has dared come back! — COMMENTARY ON Job 2:1 Gregory the Dialogist: And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. HISTORICAL INTERPRETATION. Because we have discussed these particulars very fully above, we the rather pass them over in silence, lest, whilst we often repeat points once gone into, we delay too long in coming to such as are untouched; although what is said to Satan by the Lord's voice, Whence comest thou? I cannot consider to be addressed to him just as it was before; for whereas he returns defeated from that contest upon which he had been let loose, and yet is asked 'whence he comes,' when it is known from whence he comes, what else is this but that the impotency of his pride is chidden? As though the voice of God openly said, 'See, thou art overcome by a single man, and him too beset with the infirmities of the flesh; thou, that strivest to set thyself up against Me, the Maker of all things!' Hence when the Lord immediately went on to declare the excellences of Job, as He did before, it is together with the triumphs of his victory that He enumerates this, and adds, And still he holdeth fast his integrity. — Morals on the Book of Job, Book III Gregory the Dialogist: And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. HISTORICAL INTERPRETATION. As if He said explicitly, 'Thou indeed hast wrought thy malice, but he has not lost his innocence; and thou art forced to serve to his advancement by the very means whence thou thoughtest to lessen his advancement. For that inward innocency, which he honourably maintained when at rest, he has more honourably preserved under the rod.' It follows; Although thou movedst Me against him, to destroy him without cause. Whereas God is a just and a true God, it is important to enquire how and in what sense He shews that He had afflicted Job without cause. For because He is just, He could not afflict him without cause, and again, because He is true, He could not have spoken other than what He did. So then that both particulars may concur in Him that is just and true, so that He should both speak truth, and not act unjustly, let us know, that blessed Job was both in one sense smitten without cause, and again in another sense, that he was smitten not without cause. For as He that is just and true, says the thing of Himself, let us prove both that what He said was true, and that what He did was righteous. For it was necessary that the holy man, who was known to God alone and to his own conscience, should make known to all as a pattern for their imitation with what preeminent virtue he was enriched. For he could not visibly give to others examples of virtue, if he remained himself without temptation. Accordingly it was brought to pass, both that the very force of the infliction should exhibit his stores of virtue for the imitation of all men, and that the strokes inflicted upon him should bring to light what in time of tranquillity lay hidden. Now by means of the same blows the virtue of patience gained increase, and the gloriousness of his reward was augmented by the pains of the scourge. Thus, that we may uphold the truth of God in word, and His equity in deed, the blessed Job is at one and the same time not afflicted without cause, seeing that his merits are increased, and yet he is afflicted without cause, in that he is not punished for any offence committed by him. For that man is stricken without cause, who has no fault to be cut away; and he is not stricken without cause, the merit of whose virtue is made to accumulate. But what is meant when it is said, Thou movedst Me against him? Is 'the Truth' then inflamed by the words of Satan, so that at his instigation He falls to torturing His servants? Who could imagine those things of God which he even accounts unworthy of a good man? But because we ourselves never strike unless when moved, the stroke of God itself is called the 'moving' Him. And the voice of God condescends to our speech, that His doings may in one way or another be reached by man's understanding. For that Power which without compulsion created all things, and which without oversight rules all things, and without labour sustains all, and governs without being busied, corrects also without emotion. And by stripes He forms the minds of men to whatsoever He will, in such sort still that He never passeth into the darkness of change from the light of His Unchangeable Being. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Though thou movedst Me against him, to destroy him without cause. If blessed Job bears the likeness of our Redeemer in His Passion, how is it that the Lord says to Satan, Thou movedst Me against him? Truly the Mediator between God and man, the Man Christ Jesus, came to bear the scourges of our mortal nature, that He might put away the sins of our disobedience; but forasmuch as He is of one and the self-same nature with the Father, how does the Father declare that He was moved by Satan against Him, when it is acknowledged that no inequality of power, no diversity of will, interrupts the harmony between the Father and the Son? Yet He, that is equal to the Father by the Divine Nature, came for our sakes to be under stripes in a fleshly nature. Which stripes He would never have undergone, if he had not taken the form of accursed man in the work of their redemption. And unless the first man had transgressed, the second would never have come to the ignominies of the Passion. When then the first man was moved by Satan from the Lord, then the Lord was moved against the second Man. And so Satan then moved the Lord to the affliction of this latter, when the sin of disobedience brought down the first man from the height of uprightness. For if he had not drawn the first Adam by wilful sin into the death of the soul, the second Adam, being without sin, would never have come into the voluntary death of the flesh, and therefore it is with justice said to him of our Redeemer too, Thou movedst Me against him to afflict him without cause. As though it were said in plainer words; 'Whereas this Man dies not on His own account, but on account of that other, thou didst then move Me to the afflicting of This one, when thou didst withdraw that other from Me by thy cunning persuasions.' And of Him it is rightly added, without cause. For 'he was destroyed without cause,' who was at once weighed to the earth by the avenging of sin, and not defiled by the pollution of sin. He 'was destroyed without cause,' Who, being made incarnate, had no sins of His own, and yet being without offence took upon Himself the punishment of the carnal. For it is hence that speaking by the Prophet He says, Then I restored that which I took not away. For that other that was created for Paradise would in his pride have usurped the semblance of the Divine power, yet the Mediator, Who was without guilt, discharged the guilt of that pride. It is hence that a Wise Man saith to the Father; Forasmuch then as Thou art righteous Thyself, Thou orderest all things righteously; Thou condemnest Him too that deserveth not to be punished. But we must consider how He is righteous and ordereth all things righteously, if He condemns Him that deserveth not to be punished. For our Mediator deserved not to be punished for Himself, because He never was guilty of any defilement of sin. But if He had not Himself undertaken a death not due to Him, He would never have freed us from one that was justly due to us. And so whereas 'The Father is righteous,' in punishing a righteous man, 'He ordereth all things righteously,' in that by these means He justifies all things, viz. that for the sake of sinners He condemns Him Who is without sin; that all the Elect might rise up to the height of righteousness, in proportion as He Who is above all underwent the penalties of our unrighteousness. What then is in that place called 'being condemned without deserving,' is here spoken of as being 'afflicted without cause.' Yet though in respect of Himself He was 'afflicted without cause,' in respect of our deeds it was not 'without cause.' For the rust of sin could not be cleared away, but by the fire of torment, He then came without sin, Who should submit Himself voluntarily to torment, that the chastisements due to our wickedness might justly loose the parties thereto obnoxious, in that they had unjustly kept Him, Who was free of them. Thus it was both without cause, and not without cause, that He was afflicted, Who had indeed no crimes in Himself, but Who cleansed with His blood the stain of our guilt. — Morals on the Book of Job, Book III Gregory the Dialogist: HISTORICAL INTERPRETATION. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. The old enemy derives from outward things the charge which he urges against the blessed man's soul. For he affirms that 'skin is given for skin;' as it often happens that when we see a blow directed against the face, we put our hands before our eyelids to guard the eyes from the stroke, and we present our bodies to be wounded, lest they be wounded in a tenderer part. Satan then, who knew that such things are customarily done, exclaims, Skin for skin, and all that a man hath will he give in exchange for his life. As if he said in plain words, 'It is for this reason that Job bears with composure so many strokes falling without, because he fears lest he should be smitten himself, and so it is care of the flesh that makes him unmoved by hurt done to the feelings of the flesh; for while he fears for his own person, he feels the less the hurt of what belongs to him.' And hence he immediately requires his flesh to be smitten, in these words; But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. He had said above, Touch all that he hath, and he will curse Thee to Thy face. Now, as if forgetting his former proposal, being beaten upon one point, he demands another. And this is justly allowed him by God's dispensation, that the audacious disputer, by being over and over again overcome, may be made to keep silence. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And Satan answered the Lord, and said, Skin for skin; yea, all that a man hath will he give for his life. But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. When the evil spirit sees our Redeemer shine forth by miracles, he cries out, We know Who Thou art, the Holy One of God. And in saying this, he dreads, whilst he owns, the Son of God. Yet being a stranger to the power of heavenly pity, there are seasons when, beholding Him subject to suffering, he supposes Him to be mere man. Now he had learnt that there were many in the pastoral station, cloaked under the guise of sanctity, who, being very far removed from the bowels of charity, held for very little other men's ills. And thus as though judging of Him by other men, because after much had been taken from Him, he did not see him subdued, he so flamed against Him even to His very flesh, in applying the touch of suffering, as to say, Skin for skin; yea, all that a man hath will he give for his life. But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. As though he said in plain terms, 'He does not care to be moved by the things that are without Him, but it will then be really known what He is, if He shall experience in Himself what may make Him grieve.' This Satan expressed in his own person not by words, but by wishes, when he desired to have it brought to pass; in his members he brought it on both by words and wishes at once. For it is himself that speaks, when, according to the words of the Prophet, his followers say, Let us put the wood in his bread, and let us raze him out from the land of the living. For 'to put the wood into the bread,' is to apply the trunk of the cross to His body in affixing Him thereto; and they think themselves able to 'raze out' His life from the land of the living, Whom while they perceive Him to be mortal mould, they imagine to be put an end to by death. — Morals on the Book of Job, Book III Julian of Eclanum: Since the devil had seen that at the first attack of temptation the stability of the holy man had not tumbled down, the devil came again before God, and by claiming that the temptation was not serious enough, he asserted that Job had now to be tested. The test would focus on Job's own person, rather than his external circumstances. In fact, Satan supposed that Job had suffered the loss of his goods by hiding under a false appearance, according to the custom of all other people. Job did so to avoid the danger spiteful words against God would pose to his salvation. Humans typically drive away the greatest losses by suffering smaller damages. Often, by opposing the hand, we ward off a vital danger to the head. — EXPOSITION ON THE BOOK OF Job 2:4 Didymus the Blind: The Lord allows even this for our best, so that Job should be presented as an expression and image of perseverance—like a marked pillar—and that he may be for his contemporaries and his successors an example of such virtue. Indeed, this did happen. From the fighter and athlete himself one can hear the words, "I know that I shall be vindicated." When the Lord surrendered him, he said, "Only spare his life." This phrase can be understood in the following way: often we see madness and confusion of mind in people. God alone, who knows the hidden, knows the reasons why these people have been surrendered [to testing] in such a way. What the Lord, therefore, wants to say is this: Do not numb or confuse Job's mind. You may have what you demanded. Touch his flesh and bones. Consider whether "Only spare his life" might mean, "Do not kill him!" — COMMENTARY ON Job 2:6 Ephrem the Syrian: "Only spare his soul." God does not say this as if he wanted to prevent the devil from snatching Job's life away, but he says "spare him." That is, be careful not to destroy the natural state of Job's mind and reason. So God arranged things in order that the devil, being convinced by the evidence of the facts, might acknowledge that Job, even though he was pressed by so many afflictions, could never be brought to blasphemy. — COMMENTARY ON Job 2:6 Gregory the Dialogist: HISTORICAL INTERPRETATION. And the Lord said unto Satan, Behold, he is in thine hand; but save his life. Here again, the safeguard of protection goes along with the permission to smite, and the dispensation of God both while guarding, forsakes his elect servant, and while forsaking, guards him. A portion of him He gives over, a portion He protects. For if he had left Job wholly in the hand of so dire a foe, what could have become of a mere man? And so with the very justice of the permission there is mixed a certain measure of pity, that in one and the same contest, both His lowly servant might rise by oppression, and the towering enemy be brought down by the permission. Thus the holy man is given over to the adversary's hand, but yet in his inmost soul he is held fast by the hand of his Helper. For he was of the number of those sheep, concerning whom Truth itself said in the Gospel, Neither shall any man pluck them out of My hand. And yet it is said to the enemy, when he demands him, Behold, he is in thine hand. The same man then is at the same time in the hand of God, and in the hand of the devil. For by saying, he is in thine hand, and straightway adding, but save his life, the pitiful Helper openly shewed that His hand was upon him whom He yielded up, and that in giving He did not give him, whom, while He cast him forth, He at the same time hid from the darts of his adversary. But how is that it is said to Satan, but save his life? For how does he keep safe, who is ever longing to break in upon things under safe keeping? But Satan's saving is spoken of his not daring to break in, just as, conversely, we petition The Father in prayer, saying, Lead us not into temptation; for neither does the Lord lead us into temptation, Who is ever mercifully shielding His servants therefrom. Yet it is as it were for Him 'to lead us into temptation,' not to protect us from the allurements of temptation. And He then as it were 'leads us not into the snare of temptation,' when He does not let us be tempted beyond what we are able to bear. In like manner then as God is said to 'lead us into temptation,' if He suffers our adversary to lead us thereinto, so our adversary is said to 'save our soul,' when he is stayed from overcoming it by his temptations. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And the Lord said unto Satan, Behold, he is in thine hand, but save his life. What fool even would believe that the Creator of all things was given up into 'the hands of Satan?' Yet who that is instructed by the Truth can be ignorant that of that very Satan all they are members who are joined unto him by living frowardly? Thus Pilate shewed himself a member of him, who, even to the extremity of putting Him to death, knew not the Lord when He came for our Redemption. The chief priests proved themselves to be his body, who strove to drive the world's Redeemer from the world, by persecuting Him even to the cross. When then the Lord for our salvation gave Himself up to the hands of Satan's members, what else did He, but let loose that Satan's hand to rage against Himself, that by the very act whereby He Himself outwardly fell low, He might set us free both outwardly and inwardly. If therefore the hand of Satan is taken for his power, He after the flesh bore the hand of him, whose power over the body He endured even to the spitting, the buffetting, the stripes, the cross, the lance; and hence when He cometh to His Passion He saith to Pilate, i.e. to the body of Satan, Thou couldest have no power at all against Me except it were given thee from above; and yet this power, which He had given to him against Himself without, He compelled to serve the end of His own interest within. For Pilate, or Satan who was that Pilate's head, was held under the power of that One over Whom he had received power; in that being far above He had Himself ordained that which now condescending to an inferior condition He was undergoing from the persecutor, that though it arose from the evil mind of unbelievers, yet that very cruelty itself might also serve to the weal of all the Elect, and therefore He pitifully ordained all that within, which He suffered Himself to undergo thus foully without. And it is hence that it is said of Him at the supper, Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God; He riseth from supper, and laid aside His garments. Behold how, when He was about to come into the hands of those that persecuted Him, He knew that those very persecutors even had been given into His own hand. For He, Who knew that He had received all things, plainly held those very persons by whom He was held, that He should Himself inflict on Himself, for the purposes of mercy, whatsoever their permitted wickedness should cruelly devise against Him. Let it then be said to him, Behold, he is in thine hand, in that when ravening thereafter he received permission to smite His flesh, yet unwittingly he rendered service to the Power of that Being. Now he is ordered to 'save the life of the soul,' not that he is forbidden to tempt it, but that he is convicted of being unable to overcome it. For never, as we that are mere men are oftentimes shaken by the assault of temptation, was the soul of your Redeemer disordered by its urgency. For though our enemy, being permitted, took Him up into an high mountain, though he promised that he would give Him the kingdoms of the earth, and though he shewed Him stones as to be turned into bread, yet he had no power to shake by temptation the mind of the Mediator betwixt God and man. For He so condescended to take all this upon Himself externally, that His mind, being still inwardly established in His Divine Nature, should remain unshaken. And if He is at any time said to be troubled and to have groaned in the spirit, He did Himself in His Divine nature ordain how much He should in His Human nature be troubled, unchangeably ruling over all things, yet shewing Himself subject to change in the satisfying of human frailty; and thus remaining at rest in Himself, He ordained whatsoever He did even with a troubled spirit for the setting forth of that human nature which He had taken upon Himself. But as, when we love aright, there is nothing among created things that we love better than the life of our soul, and like as we say that we love those as our soul toward whom we strive to express the weight of our love, it may be that by the life of His Soul, is represented the life of the Elect. And while Satan is let loose to smite the Redeemer's flesh, he is debarred the soul, forasmuch as at the same time that he obtains His Body to inflict upon it the Passion, he loses the Elect from the claims of his power. And while That One's flesh suffers death by the Cross, the mind of these is stablished against assaults. Let it then be said, Behold, he is in thine hand; but save his life. As if he had heard in plain words, 'Take permission against His Body, and lose thy right of wicked dominion over His Elect, whom foreknowing in Himself before the world began He holdeth for His own.' — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. Behold, he is in thine hand: but save his life. Oftentimes our old enemy, after he has brought down upon our mind the conflict of temptation, retires for a time from his own contest, not to put an end to his wickedness, but that upon those hearts, which he has rendered secure by a respite, returning of a sudden, he may make his inroad the more easily and unexpectedly. It is hence that he returns again to try the blessed man, and demands pains on the head of him, whom nevertheless the Supreme Mercy while keeping fast yields up to him. For He so forsakes us that He guards us, and so guards us that by the permitted case of temptation, He shews us our state of weakness. — Morals on the Book of Job, Book III Augustine of Hippo: I abandon you, respect only his soul, so that he would not think himself allowed to take his life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. So Satan went forth from the presence of the Lord. And smote Job with sore boils, from the sole of his foot unto his crown. How 'Satan goes forth from the presence of the Lord,' is shewn by the remarks which have been already made above. Strokes are to be estimated in two ways, viz. to consider either of what kind, or how great. For being many they are often made right by their quality, and being heavy by their quantity, i.e. when, if they be many, they be not heavy, and if they be heavy, they be not many; in order to shew, then, how by the sharpness of the stroke the adversary flamed against the holy man, not only in the badness of the kind, but also in the heaviness of the amount: to prove the quality, it is said, And smote Job with sore boils; and to teach the quantity, from the sole of his foot unto his crown. Plainly, that nothing might be void of glory in his soul, in whose body there is no part void of pain. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. So went Satan forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown. No one entereth into this life of the Elect, that has not undergone the contradictions of this enemy. And they all have proved themselves the members of our Redeemer, who, from the first beginning of the world, whilst living righteously, have suffered wrongs. Did not Abel prove himself His member, who not only in propitiating God by his sacrifice, but also by dying without a word, was a figure of Him, of whom it is written, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. Thus from the very beginning of the world he strove to vanquish the Body of our Redeemer; and thus He inflicted wounds 'from the sole of the foot to His crown,' in that beginning with mere men, he came to the very Head of the Church in his raging efforts. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. So Satan went forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown. And he immediately went forth from before the face of the Lord, and by smiting him whom He had thus gotten he wounded him from the sole of his foot even to his crown. Thus, viz. in that when he receives permission, beginning with the least, and reaching even to the greater points, he as it were rends and pierces all the body of the mind with the temptations which he brings upon it, yet he does not attain to the smiting of the soul, in that deep at the bottom of all the thoughts of the heart, the interior purpose of our secret resolution holds out, in the midst of the very wounds of gratification which it receives, so that although the enjoyment may eat into the mind, yet it does not so bend the set intent of holy uprightness as to bring it to the very softness of consenting. Yet it is our duty to cleanse the mere wounds of enjoyment themselves by the sharp treatment of penance, and if aught that is dissolute springs up in the heart to refine it with the chastening hand of rigorous severity. — Morals on the Book of Job, Book III Gregory the Dialogist: HISTORICAL INTERPRETATION. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. What is a potsherd made from, excepting mud? and what is the humour of the body, but mud? Accordingly he is said 'to scrape the humour with a potsherd,' as if it were plainly said, 'he wiped away mud with mud.' For the holy man reflected, whence that which he carried about him had been taken, and with the broken piece of a vessel of clay he scraped his broken vessel of clay. By which act we have it openly shewn us, in what manner he subdued under him that body of his when sound, which even when stricken he tended with such slight regard; how softly he dealt with his flesh in its sound state, who applied neither clothing, nor fingers, but only a potsherd to its very wounds. And thus he scraped the humour with a potsherd, that seeing himself in the very broken piece, he might even by the cleansing of the wound be taking a remedy for his soul. But because it often happens that the mind is swelled by the circumstances that surround the body, and by the way men behave toward us the frailty of the body is removed from before the eyes of the mind, (as there are some of those that are of the world, who while they are buoyed up with temporal honours, whilst they rule in elevated stations, whilst they see the obedience of multitudes yielded to them at will, neglect to consider their own frailty, and altogether forget, nor ever take heed, how speedily that vessel of clay which they bear, is liable to be shattered,) so blessed Job, that he might take thought of his own frailty from the things about him, and increase the intensity of his self-contempt in his own eyes, is described to have seated himself not any where on the earth, which at most in every place is found clean, but upon a dunghill. He set his body on a dunghill, that the mind might to its great profit consider thoroughly what was that substance of the flesh, which was taken from the ground. He set his body on a dunghill, that even from the stench of the place he might apprehend how rapidly the body returneth to stench. But see, while blessed Job is undergoing such losses in his substance, and grieving over the death of so many children whereby he is smitten, while he is suffering such numberless wounds, while he scrapes the running humour with a potsherd, whilst, running down in a state of corruption, he sat himself upon a dunghill, it is good to consider how it is that Almighty God, as though in unconcern, afflicts so grievously those, whom He looks upon as so dear to Him for all eternity. But, now, while I view the wounds and the torments of blessed Job, I suddenly call back my mind's eye to John, and I reflect not without the greatest astonishment, that he, being filled with the Spirit of prophecy within his mother's womb, and who, if I may say so, before his birth, was born again, he that was the friend of the Bridegroom, he than whom none hath arisen greater among those born of women, he that was so great a Prophet, that he was even more than a Prophet, he is cast into prison by wicked men, and beheaded, for the dancing of a damsel, and a man of such severe virtue dies for the merriment of the vile! Do we imagine there was aught in his life which that most contemptible death was to wipe off? When, then, did he sin even in meat, whose food was but locusts and wild honey? How did he offend even by the quality of his clothing, the covering of whose body was of camel's hair? How could he transgress in his behaviour, who never went out from the desert? How did the guilt of a talkative tongue defile him, who was parted far from mankind? When did even a fault of silence attach to him, who so vehemently charged those that came to him? O generation of vipers, who hath warned you to flee from the wrath to come? How is it then, that Job is distinguished above other men by the testimony of God, and yet by his plagues is brought down even to a dunghill? How is it that John is commended by the voice of God, and yet for the words of a drunkard suffers death as the prize of dancing? How is it, that Almighty God so utterly disregards in this present state of being those whom He chose so exaltedly before the worlds, saving this, which is plain to the religious sense of the faithful, that it is for this reason He thus presses them below, because He sees how to recompense them on high? And He casts them down without to the level of things contemptible, because He leads them on within to the height of things incomprehensible. From hence then let everyone collect what those will have to suffer There, that are condemned by Him, if here He thus torments those whom He loves, or how they shall be smitten, who are destined to be convicted at the Judgment, if their life is sunk so low, who are commended by witness of the Judge Himself. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And he took him a potsherd to scrape the humour withal. For what is the potsherd in the hand of the Lord, but the flesh which He took of the clay of our nature? For the potsherd receives firmness by fire. And the Flesh of our Lord was rendered stronger by His Passion, in so far as dying by infirmity, He arose from death void of infirmity. And hence too it is rightly delivered by the Prophet, My strength is dried up like a potsherd. For His 'strength was dried up like a potsherd,' Who strengthened the infirmity of the flesh which He took upon Him by the fire of His Passion. But what is to be understood by humour saving sin? For it is the custom to denote the sins of the flesh by flesh and blood. And hence it is said by the Psalmist, Deliver me from blood. Humour then is the corruption of the blood. And so what do we understand by humour but the sins of the flesh, rendered worse by length of time? Thus the wound turns to humour when sin, being neglected, is aggravated by habit. And so the Mediator between God and man, the Man Christ Jesus, in giving up His Body into the hands of those that persecuted Him, scraped the humour with a potsherd, forasmuch as He put away sin by the flesh; for He came, as it is written, in the likeness of sinful flesh, that He might condemn sin of sin. And whilst He presented the purity of His own Flesh to the enemy, He cleansed away the defilements of ours. And by means of that flesh whereby the enemy held us captive, He made atonement for us whom He set free. For that which was made an instrument of sin by us, was by our Mediator converted for us into the instrument of righteousness. And so 'the humour is scraped with a potsherd,' when sin is overcome by the flesh. It is rightly subjoined; And he sat down upon a dunghill. Not in the court in which the law resounds, not in the building which lifts its top on high, but on a dunghill he takes his seat, which is because the Redeemer of man on coming to take the flesh, as Paul testifies, hath chosen the weak things of the world to confound the mighty. Does not He, as it were, sit down upon a dunghill, the buildings being ruined, Who, the Jews in their pride being left desolate, rests in that Gentile world, which He had for so long time rejected? He is found outside the dwelling all in His sores, Who herein, that He bore with Judaea, which set itself against Him, suffered the pain of His Passion amid the scorn of His own people; as John bears witness, who says, He came unto His own, but His own received Him not. And how He rests Himself upon a dunghill, let this same Truth say for Himself; for He declared, Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth, more than over ninety and nine just persons which need no repentance. See, He sits upon a dunghill in grief, Who, after sins have been committed, is willing to take possession of penitent hearts. Are not the hearts of penitent sinners like a kind of dunghill, in that while they review their misdoings with bewailing, they are, as it were, heaping dung before their eyes in abusing themselves? So when Job was smitten he did not seek a mountain, but sat down upon a dunghill, in that when our Redeemer came to His Passion, He left the high minds of the proud, and rested in the lowliness of the heavy laden. And this, while yet before His Incarnation, He indicated, when He said by the Prophet, But to this man will I look, even to him, that is poor, and of a contrite spirit, and trembleth at My word. But who can think what numberless outrages He underwent at the hands of men, Who shewed to men such unnumbered mercies? Who can think how great those are which He even yet undergoes, yea now that He reigns from above over the hearts of the faithful? For it is He that endures daily all wherein His Elect are racked and rent by the hands of the reprobate. And though the Head of this Body, which same are we, already lifts itself free above all things, yet He still feels in His Body, which He keeps here below, the wounds dealt it by reprobate sinners. But why do we speak thus of unbelievers, when within the very Church itself we see multitudes of carnal men, who fight against the life of our Redeemer by their wicked ways. For there are some, who set upon Him with evil deeds, because they cannot with swords, forasmuch as when they see that what they go after is lacking to them in the Church, they become enemies to the just, and not only settle themselves into wicked practices, but are also busy to bend the uprightness of good men to a crooked course. For they neglect to lift their eyes to the things of eternity, and in littleness of mind they yield themselves up to the lust of temporal things, and they fall the deeper from eternal blessings, in proportion as they look upon temporal blessings as the only ones. The simplicity of the righteous is displeasing to these, and when they find opportunity for disturbing them, they press them to lay hold of their own duplicity. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. And he took him a potsherd to scrape the humour withal. For what do we understand by the 'potsherd,' saving forcibleness of severity, and what by the 'humour,' save laxity of unlawful imaginations? And thus we are smitten, and 'scrape off the humour with a potsherd,' when after the defilements of unlawful thoughts, we cleanse ourselves by a sharp judgment. By the potsherd too we may understand the frailness of mortality. And then to 'scrape the humour with a potsherd,' is to ponder on the course and frailty of our mortal state, and to wipe off the rottenness of a wretched self-gratification. For when a man bethinks himself how soon the flesh returns to dust, he readily gets the better of that which originating in the flesh foully assails him in the interior. So, when bad thoughts arising from temptation flow into the mind, it is as if humour kept running from a wound. But the humour is soon cleansed away, if the frailty of our nature be taken up in the thought, like a potsherd in the hand. For neither are these suggestions to be lightly esteemed, which though they may not draw us on so far as to the act, yet work in the mind in an unlawful way. It is hence that our Redeemer was come, as it were, 'to scrape the humour from our wounds,' when He said, Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 'The humour,' therefore, 'is wiped off,' when sin is not only severed from the deed, but also from the thought. It is hence that Jerubbaal saw the Angel when he was winnowing corn from the chaff, at whose bidding he forthwith dressed a kid and set it upon a rock, and poured over it the broth of the flesh, which the Angel touched with a rod, and thereupon fire coming out of the rock consumed it. For what else is it to beat corn with a rod, but to separate the grains of virtues from the chaff of vices, with an upright judgment? But to those that are thus employed the Angel presents himself, in that the Lord is more ready to communicate interior truths in proportion as men are more earnest in ridding themselves of external things. And he orders a kid to be killed, i.e. every appetite of the flesh to be sacrificed, and the flesh to be set upon a rock, and the broth thereof to be poured upon it. Whom else does the 'rock' represent, saving Him, of Whom it is said by Paul, And that rock was Christ? We 'set flesh then upon the rock,' when in imitation of Christ we crucify our body. He too pours the juice of the flesh over it, who, in following the conversation of Christ, empties himself even of the mere thoughts of the flesh themselves. For 'the broth' of the dissolved flesh is in a manner 'poured upon the rock,' when the mind is emptied of the flow of carnal thoughts too. Yet the Angel directly touches it with a rod, in that the might of God's succour never leaves our striving forsaken. And fire issues from the rock, and consumes the broth and the flesh, in that the Spirit, breathed upon us by the Redeemer, lights up the heart with so fierce a flame of compunction, that it consumes every thing in it that is unlawful either in deed or in thought. And therefore it is the same thing here 'to scrape the humour with a potsherd,' that it is there to 'pour the broth upon the rock.' For the perfect mind is ever eagerly on the watch, not only that it may refuse to do bad acts, but that it may even wipe off all that is become foul and soft in it, in the workings of imagination. But it often happens that war springs up from the very victory, so that when the impure thought is vanquished, the mind of the victor is struck by self-elation. Therefore it follows that the mind must be no otherwise elevated in purity, than that it should be heedfully brought under in humility. And hence, whereas it was said of the holy man, And he took a potsherd, and scraped the humour withal, it is forthwith fitly added, And he sat down upon a dunghill. For 'to sit down upon a dunghill' is for a man to entertain mean and abject notions of himself. For us to 'sit upon a dunghill,' is to carry back the eye of the mind, in a spirit of repentance, to those things which we have unlawfully committed, that when we see the dung of our sins before our eyes, we may bend low all that rises up in the mind of pride. He sits upon a dunghill, who regards his own weakness with earnest attention, and never lifts himself up for those good qualities, which he has received through grace. Did not Abraham sit by himself upon a dunghill, when he said, Behold, now, I have taken upon me to speak unto the Lord, which am but dust and ashes? For it is plain to see in what place he had set himself, who, at the very moment that he was speaking with God, reckoned himself to be 'dust and ashes.' If he then thus despises himself who is raised to the honour of converse with the Deity even, we should consider with earnest thoughts of heart with what woes they are destined to be stricken, who, while they never advance a step towards the highest things, are yet lifted up on the score of the least and lowest attainments. For there are some, who, when they do but little things, think great things of themselves. They lift their minds on high, and account themselves to excel other men in the deserts of virtue. For surely, these inwardly quit the dunghill of humility within themselves, and scale the heights of pride; herein following the steps of him, the first that elevated himself in his own eyes, and in elevating brought himself to the ground, following the steps of him, who was not content with that dignity of a created being, which he had received, saying, I will ascend into heaven; I will exalt my throne above the stars of God. And it is hence that she, which is united to him by an evil alliance, even Babylon, i.e. 'the confused multitude of sinners,' says, I am, and none else beside me, I shall not sit as a widow. Whosoever then swells within him, has set himself on high by himself. Yet doth he sink himself so much the deeper below, in proportion as he scorns to think the lowest things of himself according to the truth. There are some too that labour not to do aught that is virtuous, yet when they see others commit sin, they fancy themselves righteous by comparison with them. For all hearts are not wounded by the same or a similar offence. For this one is entrapped by pride, while that perchance is overthrown by anger, and avarice is the sting of one, while luxury fires another. And it very often chances that he, who is brought down by pride, sees how another is inflamed with anger; and because anger does not speedily influence himself, he now reckons that he is better than his passionate neighbour, and is as it were lifted up on the score of his righteousness in his own eyes, in that he forgets to take account of the fault, by which he is more grievously enchained. And it very often happens that he who is mangled by avarice, beholds another plunged in the whirlpool of luxury, and because he sees himself to be a stranger to carnal pollution, he never heeds by what defilements of the spiritual life he is himself inwardly polluted; and while he considers well the evil in another, which he is himself without, he forgets to take account in his own case of that which he has; and so it is brought to pass, that when the mind to be pronounced upon goes off to the cases of other men, it is deprived of the light of its own judgment, and so much the more cruelly vaunts itself against others' failings, in proportion as it is from negligence in ignorance of its own. But, on the other hand, they that really desire to rise to the heights of virtue, whenever they hear of the faults of others, immediately recall the mind to their own; and the more they really bewail these last, so much the more rightly do they pronounce judgment on those others. Therefore, forasmuch as every elect person restrains himself in the consideration of his own frailty, it may be well said that the holy man in his sorrow sits down upon a dunghill. For he that really humbles himself as he goes on his way, marks with the eye of continued observation all the filth of sin wherewith he is beset. But we must know that it is in prosperity that the mind is oftenest touched with urgent temptations, yet that it sometimes happens that we at the same time undergo crosses without, and are wearied with the urgency of temptation within, so that both the scourge tortures the flesh, and yet suggestion of the flesh pours in upon the mind. And hence it is well, that after the many wounds that blessed Job received, we have yet further the words of his illadvising wife subjoined also. — Morals on the Book of Job, Book III Augustine of Hippo: He seizes the debris of a vase, in order to remove the pus from his wounds. Figure of the Passion of the Lord; by it sins are erased to those who confess them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. The old adversary is wont to tempt mankind in two ways; viz. so as either to break the hearts of the stedfast by tribulation, or to melt them by persuasion. Against blessed Job then he strenuously exerted himself in both; for first upon the householder he brought loss of substance; the father he bereaved by the death of his children; the man that was in health he smote with putrid sores. But forasmuch as him, that was outwardly corrupt, he saw still to hold on sound within, and because he grudged him, whom he had stripped naked outwardly, to be inwardly enriched by the setting forth of his Maker's praise, in his cunning he reflects and considers, that the champion of God is only raised up against him by the very means whereby he is pressed down, and being defeated he betakes himself to subtle appliances of temptations. For he has recourse again to his arts of ancient contrivance, and because he knows by what means Adam is prone to be deceived, he has recourse to Eve. For he saw that blessed Job amidst the repeated loss of his goods, the countless wounds of his strokes, stood unconquered, as it were, in a kind of fortress of virtues. For he had set his mind on high, and therefore the machinations of the enemy were unable to force an entrance on it. The adversary then seeks by what steps he may mount up to this well-fenced fortress. Now the woman is close to the man and joined to him. Therefore he fixed his hold on the heart of the woman, and as it were found in it a ladder whereby he might be able to mount up to the heart of the man. He seized the mind of the wife, which was the ladder to the husband. But he could do nothing by this artifice. For the holy man minded that the woman was set under and not over him, and by speaking aright, he instructed her, whom the serpent set on to speak wrongly. For it was meet that manly reproof should hold in that looser mind; since indeed he knew even by the first fall of man, that the woman was unskilled to teach aright. And hence it is well said by Paul, I permit not a woman to teach. Doubtless for that, when she once taught, she cast us off from an eternity of wisdom. And so the old enemy was beaten by Adam on a dunghill, he that conquered Adam in Paradise; and whereas he inflamed the wife, whom he took to his aid, to utter words of mispersuasion, he sent her to the school of holy instruction; and she that had been set on that she might destroy, was instructed that she should not ruin herself. Yes, the enemy is so stricken by those resolute men of our part, that his very own weapons are seized out of his hand. For by the same means, whereby he reckons to increase the pain of the wound, he is helping them to arms of virtue to use against himself. Now from the words of his wife, thus persuading him amiss, we ought to mark with attention, that the old enemy goes about to bend the upright state of our mind, not only by means of himself, but by means of those that are attached to us. For when he cannot undermine our heart by his own persuading, then indeed he creeps to the thing by the tongues of those that belong to us. For hence it is written; Beware of thine own children, and take heed to thyself from thy servants. Hence it is said by the Prophet; Take ye heed every one of his neighbour, and trust ye not in any brother. Hence it is again written; And a man's foes shall be they of his own household. For when the crafty adversary sees himself driven back from the hearts of the good, he seeks out those that they very much love, and he speaks sweetly to them by the words of such as are beloved by them above others, that whilst the force of love penetrates the heart, the sword of his persuading may easily force a way in to the defences of inward uprightness. Thus after the losses of his goods, after the death of his children, after the wounding and rending of his limbs, the old foe put in motion the tongue of his wife. And observe the time when he aimed to corrupt the mind of the man with poisoned talk. For it was after the wounds that the words were brought in by him; doubtless that, as the force of the pain waxed greater, the froward dictates of his persuasions might easily prevail. But if we minutely consider the order itself of his temptation, we see with what craft he worketh his cruelty. For he first directed against him the losses of his goods, which should be at once, as they were, out of the province of nature, and without the body. He withdrew from him his children, a thing now no longer indeed without the province of nature, but still in some degree beyond his own body. Lastly, he smote even his body. But because, by these wounds of the flesh, he could not attain to wound the soul, he sought out the tongue of the woman that was joined to him. For because it sorely grieved him to be overcome in open fight, he flung a javelin from the mouth of the wife, as if from a place of ambush: as she said, Dost thou still retain thine integrity? Bless God and die. Mark how in trying him, he took away every thing, and again in trying him, left him his wife, and shewed craftiness in stripping him of every thing, but infinitely greater cunning, in keeping the woman as his abettor, to say, Dost thou still retain thine integrity? Eve repeats her own words. For what is it to say, 'give over thine integrity,' but 'disregard obedience by eating the forbidden thing?' And what is it to say, Bless God and die, but 'live by mounting above the commandment, above what thou wast created to be?' But our Adam lay low upon a dunghill in strength, who once stood up in Paradise in weakness. For thereupon he replied to the words of his evil counsellor. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. For of what did that mispersuading woman bear the likeness, but of all the carnal that are settled in the bosom of Holy Church, who in proportion as by the words of the Faith they profess they are within the pale, press harder on all the good by their ill-regulated conduct. For they would perchance have done less mischief, if Holy Church had not admitted in and welcomed to the bed of faith those, whom, by receiving in a profession of faith, she doubtless puts it almost out of her power to eschew. It is hence that in the press of the crowd one woman touched our Redeemer, whereupon the same our Redeemer at once saith, Who touched Me? And when the disciples answered Him, The multitude throng Thee and press Thee, and sayest Thou, Who touched Me? He therefore subjoined, Somebody hath touched Me, for I perceive that virtue is gone out of Me. Thus many press the Lord, but one alone touches Him; in that all carnal men in the Church press Him, from Whom they are far removed, while they alone touch Him, who are really united to Him in humility. Therefore the crowd presses Him, in that the multitude of the carnally minded, as it is within the pale, so is it the more hardly borne with. It 'presses,' but it does not 'touch,' in that it is at once troublesome by its presence, and absent by its way of life. For sometimes they pursue us with bad discourse, and sometimes with evil practices alone, for so at one time they persuade to what they practise, and at another, though they use no persuasions, yet they cease not to afford examples of wickedness. They, then, that entice us to do evil either by word or by example, are surely our persecutors, to whom we owe the conflicts of temptation, which we have to conquer at least in the heart. But we should know that carnal men in the Church set themselves to prompt wickedness at one time from a principle of fear, and at another of audacity, and when they themselves go wrong either from littleness of mind or pride of heart, they study to infuse these qualities, as if out of love, into the hearts of the righteous. So Peter, before the Death and Resurrection of our Lord, retained a carnal mind. It was with a carnal mind that the son of Zeruiah held to his leader David, whom he was joined to. Yet the one was led into sin by fear, the other by pride. For the first, when he heard of his Master's Death, said, Be it far from Thee, Lord; this shall not be unto Thee. But the latter, not enduring the wrongs offered to his leader, says, Shall not Shimei be put to death for this, because he cursed the Lord's anointed? But to the first it is immediately replied, Get thee behind Me, Satan. And the other with his brother immediately heard the words; What have I to do with you, ye sons of Zeruiah, that ye are this day turned into a Satan unto me? So that evil prompters are taken for apostate angels in express designation, who, as if in love, draw men to unlawful deeds by their enticing words. But they are much the worse, who give into this sin not from fear but from pride, of whom the wife of blessed Job bore the figure in a special manner, in that she sought to prompt high thoughts to her husband, saying, Dost thou still retain thine integrity? Curse God, and die. She blames the simplicity in her husband, that in contempt of all things transitory, with a pure heart, he longs after the eternal only, As though she said, 'Why dost thou in thy simplicity seek after the things of eternity, and in resignation groan under the weight of present ills? Transgress, and contemn eternity, and even by dying escape from present woes.' But when any of the Elect encounter evil within coming from carnal men, what a model of uprightness they exhibit in themselves, let us learn from the words of him, wounded and yet whole, seated yet erect. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. Dost thou still retain thine integrity? Curse God, and die. For the illadvising wife is the carnal thought goading the mind, since it often happens, as has been said above, that we are both harrassed with strokes without, and wearied with carnal promptings within. For it is hence that Jeremiah bewails, saying, Abroad the sword bereaveth; at home there is as death. Since 'the sword bereaveth,' when vengeance outwardly smites and pierces us, and 'at home there is as death,' in that indeed he both undergoes the lash, and yet the conscience is not clear of the stains of temptation within. Hence David says, Let them be as chaff before the wind, and let the angel of the Lord persecute them. For he that is caught by the blast of temptation in the heart, is lifted up like dust before the face of the wind; and when in the midst of these strokes the rigour of God smites them, what else is it, but the Angel of the Lord that persecutes them? But these trials are carried on in the case of the reprobate in one way, and of the Elect in another. The hearts of the first sort are so tempted that they yield consent, and those of the last undergo temptations indeed, but offer resistance. The mind of the one is taken captive with a feeling of delight, and if at the moment that which is prompted amiss is displeasing, yet afterwards by deliberation it gives pleasure. But these so receive the darts of temptation, that they weary themselves in unceasing resistance, and if at any time the mind under temptation is hurried away to entertain a feeling of delight, yet they quickly blush at the very circumstance of their delight stealing upon them, and blame with unsparing censure all that they detect springing up in themselves of a carnal nature. — Morals on the Book of Job, Book III Hesychius of Jerusalem: Now, since the betrayer had been defeated in every battle, had failed in all his attempts, had been hindered in all his hunts, had been deprived of all his schemes, and all his traps had been broken, after destroying Job's wealth, after the death of his numerous children, after ripping Job's body with his blows, as a last, and in the betrayer's opinion, most compelling resource, he leads his wife against Job. - "Homilies on Job 4.2.9" Gregory the Dialogist: HISTORICAL INTERPRETATION. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? See the enemy is every where broken, every where overcome, in all his appliances of temptation he has been brought to the ground, in that he has even lost that accustomed consolation which he derived from the woman. Amid these circumstances it is good to contemplate the holy man, without, void of goods, within, filled with God. When Paul viewed in himself the riches of internal wisdom, yet saw himself outwardly a corruptible body, he says, We have this treasure in earthen vessels. You see, the earthen vessel in blessed Job felt those gaping sores without, but this treasure remained entire within. For without he cracked in his wounds, but the treasure of wisdom unfailingly springing up within issued forth in words of holy instruction, saying, If we have received good at the hand of the Lord, shall we not receive evil? meaning by the good, either the temporal or the eternal gifts of God, and by the evil, denoting the strokes of the present time, of which the Lord saith by the Prophet, I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil. Not that evil, which does not subsist by its own nature, is created by the Lord, but the Lord shews Himself as creating evil, when He turns into a scourge the things that have been created good for us, upon our doing evil, that the very same things should at the same time both by the pain which they inflict be to transgressors evil, and yet good by the nature whereby they have their being. And hence poison is to man indeed death, but life to the serpent. For we by the love of things present have been led away from the love of our Creator; and whereas the froward mind submitted itself to fondness for the creature, it parted from the Creator's communion, and so it was to be smitten by its Maker by means of the things which it had erringly preferred to its Maker, that by the same means whereby man in his pride was not afraid to commit sin, he might find a punishment to his correction, and might the sooner recover himself to all that he had lost, the more he perceived that the things which he aimed at were full of pain. And hence it is rightly said, I form the light, and create darkness. For when the darkness of pain is created by strokes without, the light of the mind is kindled by instruction within. I make peace, and create evil. For peace with God is restored to us then, when the things which, though rightly created, are not rightly coveted, are turned into such sort of scourges as are evil to us. For we are become at variance with God by sin. Therefore it is meet that we should be brought back to peace with Him by the scourge, that whereas every being created good turns to pain for us, the mind of the chastened man may be renewed in a humbled state to peace with the Creator. These scourges, then, blessed Job names evil, because he considers with what violence they smite the good estate of health and tranquillity. But this we ought especially to regard in his words, viz. with what a skilful turn of reflection he gathers himself up to meet the persuading of his wife, saying, If we have received good at the hand of the Lord, shall we not receive evil? For it is a mighty solace of our tribulation, if, when we suffer afflictions, we recall to remembrance our Maker's gifts to us, Nor does that break down our force, which falls upon us in the smart, if that quickly comes to mind, which lifts us up in the gift. For it is hence written, In the day of prosperity be not unmindful of affliction, and in the day of affliction, be not unmindful of prosperity. For whosoever receives God's gifts, but in the season of gifts has no fear of strokes, is brought to a fall by joy in his elation of mind. And whoever is bruised with scourges, yet, in the season of the scourges, neglects to take comfort to himself from the gifts, which it has been his lot to receive, is thrown down from the stedfastness of his mind by despair on every hand. Thus then both must be united, that each may always have the other's support, so that both remembrance of the gift may moderate the pain of the stroke, and misgiving and dread of the stroke may bite down the joyousness of the gift. And thus the holy man, to soothe the depression of his mind amidst his wounds, in the pains of the strokes weighs the sweetness of the gifts, saying, If we have received good at the hand of the Lord, shall we not receive evil? And he does well in saying first, Thou hast spoken like one of the foolish women. For because it is the sense of a bad woman, and not her sex, that is in fault, he never says, 'Thou hast spoken like one of the women,' but 'of the foolish women,' clearly that it might be shewn, that whatsoever is of ill sense cometh of superadded folly, and not of nature so formed. The account goes on; In all this did not Job sin with his lips. We sin with our lips in two ways; either when we say unjust things, or withhold the just. For if it were not sometimes a sin also to be silent, the Prophet would never say, Woe is me, that I held my peace. Blessed Job, then, in all that he did, sinned no wise with his lips; in that he neither spake proudly against the smiter, nor withheld the right answer to the adviser. Neither by speech, therefore, nor by silence did he offend, who both gave thanks to the Father that smote him, and administered wisdom of instruction to the ill-advising wife. For because he knew what he owed to God, what to his neighbour, viz. resignation to his Creator, wisdom to his wife, therefore he both instructed her by his uttering reproof, and magnified Him by giving thanks. But which is there of us, who, if he were to receive any single wound of such severe infliction, would not at once be laid low in the interior? See, that when outwardly prostrated by the wounds of the flesh, he abides inwardly erect in the fences of the mind, and beneath him he sees every dart fly past wherewith the raging enemy transfixes him outwardly with unsparing hand; watchfully he catches the javelins, now cast, in wounds, against him in front, and now, in words, as it were from the side. And our champion encompassed with the rage of the besetting fight, at all points presents his shield of patience, meets the darts coming in on every hand, and on all virtue's sides wheels round the guarded mind to front the assailing blows. But the more valiantly our old enemy is overcome, the more hotly is he provoked to further arts of malice. For whereas the wife when chidden was silent, he forthwith set on others to rise up in insults till they must be chidden. For as he essayed to make his blows felt, by the often repeated tidings of the losses of his substance, so he now busies himself to penetrate that firm heart by dealing reiterated strokes with the insults of the lips. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of the Lord, and shall we not receive evil? Holy men, when fastened upon by the war of afflictions, when at one and the same moment they are exposed to this party dealing them blows and to that urging persuasions, present to the one sort the shield of patience, at the other they launch the darts of instruction, and lift themselves up to either mode of warfare with a wonderful skill in virtue, so that they should at the same time both instruct with wisdom the froward counsels within, and contemn with courage the adverse events without; that by their instructions they may amend the one sort, and by their endurance put down the other. For the assailing foes they contemn by bearing them, and the crippled citizens they recover to a state of soundness, by sympathizing with them. Those they resist, that they may not draw off others also; they alarm themselves for these, lest they should wholly lose the life of righteousness. Let us view the soldier of God's camp fighting against either sort. He says, Without were fightings, within were fears. He reckons up the wars, which he underwent externally, in these words, In perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. Now in this war, what were those darts which he sent against the foe, let him add, In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. And let him say, when caught amidst such numerous assaults, with what a watchful defence he at the same time guarded the camp too. For he forthwith proceeds, Beside those things that are without, that which cometh upon me daily, the care of all the churches. See how bravely he takes upon himself those fights, how mercifully he spends himself in defending his neighbours. He describes the ills which he suffers, he subjoins the good that he imparts. So let us consider how toilsome it must be, at one and the same time to undergo troubles without, and to defend the weak within. Without, fightings are his lot, in that he is torn with stripes and bound with chains; within he suffers alarm, in that he dreads lest his sufferings do a mischief, not to himself but to his disciples. And hence he writes to those same disciples, saying, That no man should be moved by these afflictions; for yourselves know that we are appointed thereunto. For in suffering himself he feared for the fate of others, lest while the disciples perceive him to be afflicted for the faith with stripes, they be backward to confess themselves to be of the faithful. Oh! bowels of boundless love! All that he suffers himself, he disregards, and is concerned lest the disciples should suffer ought of evil prompting within the heart. He slights the wounds of the body in himself, and heals the wounds of the soul in others. For the righteous have this proper to themselves, that in the midst of the pain of their own woe, they never give over the care of others' weal, and when in suffering afflictions they grieve for themselves, still by giving needful instruction they provide for others, and are like some great physicians, that being smitten are brought into a state of sickness. They themselves suffer from the lacerations of the wound, yet they proffer the salves of saving health to others. But it is very far less toilsome, either to instruct when you are not suffering, or to suffer when you are not giving instruction. Hence holy men skilfully apply their energies to both objects, and when they chance to be stricken with afflictions, they so meet the wars from without, that they take anxious thought that their neighbour's interior be not rent and torn. Thus holy men stand up courageously in the line, and on the one hand smite with the javelin the breasts advanced against them, and on the other cover with the shield their feeble comrades in the rear. And thus with a rapid glance they look out on either side, that they may at the same time pierce their daring foes in front, and shield from wounds their trembling friends behind. Therefore, because holy men then are skilled so to meet adversities without, that they are at the same time able to correct froward counsels within, it may be well said, Thou speakest as one of the foolish women speaketh. For as it is said to the Elect, Act like men, and He shall comfort your heart; so the minds of carnal men, which serve God with a yielding purpose, are not undeservedly called 'women.' What? shall we receive good at the hand of God, and shall we not receive evil? As though he said, 'If we are bent upon eternal blessings, what wonder if we meet with temporal evils?' Now these blessings Paul had his eye fixed on with earnest interest, when he submitted with a composed mind to the ills that fell upon him, saying, For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. In all this did not Job sin with his lips. When holy men undergo persecution both within and without, they not only never transgress in injurious expressions against God, but they never launch words of reviling against their very adversaries themselves; which Peter, the leader of the good, rightly warns us of when he says, But let none of you suffer as a murderer, or as a thief, or as an evil speaker. For the evil speaker's way of suffering is, in the season of his suffering, to break loose in abuse at least of his persecutor. But forasmuch as the Body of our Redeemer, viz. Holy Church, so bears the burthen of her sorrows, that she never transgresses the bounds of humility by words, it is rightly said of this sorrower; In all this did not Job sin with his lips. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? For it is meet that the holy mind restrain by spiritual correction whatever of a carnal nature within it utters rebellious muttering, that the flesh whether by speaking severe things may not draw it into impatience, nor yet by speaking smooth ones melt it to the looseness of lust. Therefore let manly censure, reproving the dictates of unlawful imaginations, hold hard the dissolute softness of what is base in us, by saying, Thou speakest as one of the foolish women speaketh. And, on the other hand, let the consideration of the gifts repress the discontent of bitter thought, saying, Shall we receive good at the hand of God, and shall we not receive evil? And whoever desires to get the mastery of his vices, and goes forward to the eternal heights of inward recompense with the steps of a true purpose, the more he sees himself to be on every hand beset with the war of the vices, the more resolutely he arrays himself with the armour of the virtues, and fears the darts the less, in proportion as he defends his breast bravely against their assault. — Morals on the Book of Job, Book III John Chrysostom: This text means that if we actually experienced only misfortunes, we would still need to bear them. God is Master and Lord. Does he not possess the power to send us anything? Why did God provide us with our goods? He did not do so because we deserved them. God was absolutely free to send us only afflictions. If he has also granted us goods, why do we complain? Notice how [Job] does not speak anywhere about faults or good actions but only says that God has the power to do whatever he wants. Recall your former happiness, and you will have no problem in bearing the present difficulties. It is sufficient, as our consolation, to know that it is the Lord who sends them to us. Let us not speak about justice and injustice. - "Commentary on Job 2.10c" Didymus the Blind: Job's friends came to do both things, since he had suffered both. On the one hand, Job's possessions and his children were taken from him, and on the other hand his entire body was covered with leprosy. They arrived "together" at Job's place. Their simultaneous arrival was either due to their great zeal or because they who lived in different places had agreed to meet. They wanted to arrive together to comfort him. They realized that the evil had not yet ceased but was active at that time. - "Commentary on Job 2.11" Ephrem the Syrian: In the meantime, while the friends investigated Job's case and made preparations for their journey, there is no doubt that many days passed. They were all lords and men of princely rank. Job's three friends signified the class of the high priests, the priests and the prophets, who flourished among the Jews. And Job's seven sons represented the priests of the church, the apostles, the prophets, and those people endowed with the gift of miracles and healing, the assistants of the moderators, the presbyters and the deacons. - "Commentary on Job 2:11" Gregory the Dialogist: HISTORICAL INTERPRETATION. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. We have it proved to us how great a love they entertained both for each other, and for the smitten man, in that they came by agreement to administer consolation to him when afflicted. Though even by this circumstance, viz. that Scripture bears witness they were the friends of so great a man, it is made appear that they were men of a good spirit and right intention; though this very intention of mind, when they break forth into words, upon indiscretion arising, becomes clouded in the sight of the strict Judge. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite. In the Preface to this work we said that the friends of blessed Job, though they come together to him with a good purpose, yet do for this reason bear the likeness of heretics, in that they fall away into sin by speaking without discretion; and hence it is said to them by blessed Job, Surely I would speak to the Almighty, I desire to reason with God; but ye are forgers of lies, and followers of corrupt doctrines. Thus Holy Church, which is set in the midst of tribulation all this time of her pilgrimage, whilst she suffers wounds, and mourns over the downfall of her members, has other enemies of Christ besides to bear with, under Christ's name. For to the increasing of her grief, heretics also meet together in dispute and strife, and they pierce her with unreasonable words like as with a kind of dart. And it is well said, they came every one from his own place. For 'the place' of heretics is very pride itself. For except they first swelled with pride in their hearts, they would never enter the lists of false assertion. For the place of the wicked is pride, just as reversely humility is 'the place' of the good. Whereof Solomon saith, If the spirit of the ruler rise up against thee, leave not thy place. As though he said in plain words, 'If thou perceivest the spirit of the Tempter to prevail against thee in aught, quit not the lowliness of penitence;' and that it was the abasement of penitence that he called 'our place,' he shews by the words that follow, saying, for healing pacifieth great offences. For what else is the humility of mourning, save the remedy of sin. Heretics therefore come each from 'his place,' in that it is from pride that they are urged to attack Holy Church. And their froward conduct, moreover, is collected from an interpretation of their names. For they are named 'Eliphaz,' 'Baldad,' 'Sophar;' and as we have said above Eliphaz is, by interpretation, rendered, 'contempt of God.' For if they did not condemn God, they would never entertain wrong notions concerning Him. And Baldad is rendered 'oldness alone.' For while they shrink from being fairly defeated, and seek to be victorious with froward purpose, they pay no regard to the conversation of the new life, and all that they give heed to is 'of oldness alone.' And Sophar, 'dissipating prospect;' for they that are set in Holy Church humbly contemplate with true faith the mysteries of their Redeemer, but when heretics come to them with false statements, they 'dissipate the prospect,' in that they turn aside from the aim of right contemplation the minds of those, whom they draw over to themselves. Now the places from whence they come are described in fitting accordance with the practices of heretics. For there is a Themanite, and a Suhite, and a Naamathite named. Now Thema is by interpretation 'the south;' Suhi, 'speaking;' Naama, 'comeliness.' But who does not know that the south is a hot wind; so heretics, as they are over ardent to be wise, study to have heated wits beyond what needs. For sloth goes with the torpor of cold, whilst reversely the restlessness of unrestrained curiosity accords with unabated teeming heat, and so because they long to feel the heat of wisdom beyond what they ought, they are said to come from 'the south.' Paul busied himself to cool the minds of the faithful to this heat of unrestrained wiseness, when he said, Not to be overwise beyond what he ought to be wise, but to be wise unto sobriety. It is hence that David smites at the valleys of salt, viz. in that our Redeemer, by the piercing of His severity, extinguishes the foolishness of unrestrained wit in all that entertain wrong notions regarding Him. And Suhi is rendered 'talking,' for they desire to be warm-witted, not that they may live well, but that they may talk high; thus they are said to come from Thema and Suhi, i.e. from 'heat,' and 'talkativeness,' for herein, viz. that they shew themselves as studious of Scripture, they teem with words of talkativeness, but not with bowels of love. And Naama is interpreted 'comeliness,' for because they aim not to be, but to appear learned, by words of deep learning they put on the guise of well living, and by their teeming wit in talk, exhibit in themselves a form of 'comeliness,' that by the comeliness of the lips they may more easily recommend evil counsels, in proportion as they commonly hide from our senses the foulness of their lives. But neither are the very names of the places set down in undistinguished order in the relation. For Thema is set first, then Suhi, and next Naama in that first an excessive warmth of wit sets them on fire, next smartness of speech lifts them up, and then, finally, dissimulation presents them comely to the eyes of men. For they had made an appointment together to come and mourn with him and to comfort him. Heretics 'make an appointment together,' when they hold in common certain false opinions contrary to the Church, and in the points wherein they are at variance with the truth agree together in falsehood. But all they that give us instruction concerning eternity, what else are they doing, save amid the tribulations of our pilgrimage administering consolation to us? And forasmuch as heretics desire to impart to Holy Church their own opinions, they come to her as though to comfort her. Nor is it strange if they who set forth a figure of enemies, are called friends, when it is said to the very traitor, Friend, wherefore art thou come? and the rich man that is consumed in the fire of hell, is called son by Abraham. For though the wicked refuse to be amended by us, yet it is meet that we style them friends, not of their wickedness, but by virtue of our own lovingkindness. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. For they had made an appointment together to come to mourn with him and to comfort him. Yet it very often happens, that whilst we are striving to stay ourselves in this fight of temptation by exalted virtues, certain vices cloak themselves to our eyes under the garb of virtues, and come to us as it were with a smooth face, but how adverse to us they are we perceive upon examination. And hence the friends of blessed Job as it were come together for the purpose of giving comfort, but they burst out into reviling, in that vices that plot our ruin assume the look of virtues, but strike us with hostile assault. For often immoderate anger desires to appear justice, and often dissolute remissness, mercy; often fear without precaution would seem humility, often unbridled pride, liberty. Thus the friends come to give consolation, but fall off into words of reproach, in that vices, cloaked under the guise of virtues, set out indeed with a smooth outside, but confound us by a bitter hostility. For vices make an appointment together under the cloak of virtues; in that there are certain ones, which are banded together against us by a kind of agreement, such as pride and anger, remissness and fear. For anger is neighbour to pride, and remissness to cowardice. Those then come together by agreement, which are allied to one another in opposition to us, by a kind of kinship in iniquity; but if we acknowledge the toilsomeness of our captivity, if we grieve in our inmost soul from love of our eternal home, the sins that steal upon the inopportunely joyful, will not be able to prevail against the opportunely sad. — Morals on the Book of Job, Book III Gregory the Dialogist: HISTORICAL INTERPRETATION. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent everyone his mantle, and sprinkled dust upon their heads toward heaven. Because the scourge had altered the appearance of the stricken man, his friends 'lift up their voice and weep,' 'rend their garments,' 'sprinkle dust upon their heads;' that seeing him altered to whom they had come, their voluntary grief might likewise alter the very appearance even of the comforters also. For the order in consolation is, that when we would stay one that is afflicted from his grief, we first essay to accord with his sorrow by grieving. For he can never comfort the mourner who does not suit himself to his grief, since from the very circumstance that his own feelings are at variance with the mourner's distress, he is rendered the less welcome to him, from whom he is parted by the character of his feelings; the mind therefore must first be softened down, that it may accord with the distressed, and by according attach itself, and by attaching itself draw him. For iron is not joined to iron, if both be not melted by the burning effect of fire, and a hard substance does not adhere to a soft, unless its hardness be first made soft by tempering, so as in a manner to become the very thing, to which our object is that it should hold. Thus we neither lift up the fallen, if we do not bend from the straightness of our standing posture. For, whereas the uprightness of him that standeth disagreeth with the posture of one lying, he never can lift him to whom he cares not to lower himself; and so the friends of blessed Job, that they might stay him under affliction from his grief, were of necessity solicitous to grieve with him, and when they beheld his wounded body, they set themselves to rend their own garments, and when they saw him altered, they betook themselves to defiling their heads with dust, that the afflicted man might the more readily give ear to their words, that he recognised in them somewhat of his own in the way of affliction. But herein be it known, that he who desires to comfort the afflicted, must needs set a measure to the grief, to which he submits, lest he should not only fail of soothing the mourner, but, by the intemperance of his grief, should sink the mind of the afflicted to the heaviness of despair. For our grief ought to be so blended with the grief of the distressed, that by qualifying it may lighten it, and not by increasing weigh it down. And hence perhaps we ought to gather, that the friends of blessed Job in administering consolation gave themselves up to grief more than was needed, in that while they mark the stroke, but are strangers to the mind of him that was smitten, they betake themselves to unmeasured lamentation, as if the smitten man who was of such high fortitude, under the scourge of his body, had fallen in mind too. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept. All heretics, in contemplating the deeds of Holy Church, lift up their eyes, in that they are themselves down below, and when they look at her works, the objects, which they are gazing at, are set high above them. Yet they do not know her in her sorrow, for she herself covets to 'receive evil things' here, that so being purified she may attain to the reward of an eternal recompence, and for the most part she dreads prosperity, and joys in the hard lessons of her training. Therefore heretics, who aim at present things as something great, know her not amidst her wounds. For that, which they see in her, they recognise not in the reading of their own hearts. While she then is gaining ground even by her adversities, they themselves stick fast in their stupefaction, because they know not by experiment the things they see. And they rent everyone his mantle, and sprinkled dust upon their heads toward heaven. Like as we take the garments of the Church for the whole number of the faithful; (and it is hence that the Prophet saith, Thou shalt clothe thee with them all as with an ornament;) so the garments of heretics are all they that attaching themselves with one accord to them are implicated in their errors. But heretics have this point proper to themselves, that they cannot remain stationary for long in that stage wherein they leave the Church, but they are day by day precipitated into further extremes, and by hatching worse opinions they split into manifold divisions, and are in most cases parted the wider from one another by their contention and disorderment. Thus because all those, whom they attach to their ill faith, are further torn by them in endless splitting, it may well be said that the friends who come rend their garments, but when the garments are rent, the body is shewn through; for it oftentimes happens, that when the followers are rent and torn, the wickedness of their imaginings is disclosed, for discord to lay open the artifices, which their great guilt in agreeing together had heretofore kept close. But now, they 'sprinkle dust upon their heads to heaven.' What is represented by dust, saving earthly senses; what by the head, saving that which is our leading principle, viz. the mind? What is set forth by 'heaven,' but the law of heavenly revelation? So, to 'sprinkle dust upon the head to heaven,' is to corrupt the mind with an earthly perception, and to put earthly senses upon heavenly words. Now they generally canvas the words of God more than they take them in, and for this reason they sprinkle dust upon their heads, forasmuch as they strain themselves in the precepts of God, following an earthly sense, beyond the powers of their mind. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept. For the vices do not know us in our afflictions, in that so soon as they have knocked at the dejected heart, being reproved they start back, and they, which as it were knew us in our joy, because they made their way in, cannot know us in our sadness, in that they break their edge on our very rigidity itself. But our old enemy, the more he sees that he is himself caught out in them, and that with a good courage, cloaks them with so much the deeper disguise under the image of virtues; and hence it is added, They lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. For by the weeping pity is betokened, discretion by the cutting of the garments, the affecting of good works by the dust upon the head, humility by the sitting. For sometimes the enemy in plotting against us feigns somewhat that is full of pity, that he may bring us down to an end of cruelty. As is the case, when he prevents a fault being corrected by chastisement, that that, which is not suppressed in this life, may be stricken with the fire of hell. Sometimes he presents the form of discretion to the eyes, and draws us on to snares of indiscretion, which happens, when at his instigation we as it were from prudence allow ourselves too much nourishment on account of our weakness, while we are imprudently raising against ourselves assaults of the flesh. Sometimes he counterfeits the affecting of good works, yet hereby entails upon us restlessness in labours, as it happens, when a man cannot remain quiet, and, as it were, fears to be judged for idleness. Sometimes he exhibits the form of humility, that he may steal away our affecting of the useful, as is the case when he declares to some that they are weaker and more useless than indeed they are, that whereas they look upon themselves as too unworthy, they may fear to administer the things wherein they might be able to benefit their neighbours. — Morals on the Book of Job, Book III Gregory the Dialogist: HISTORICAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great. Whether they sat with the afflicted Job for seven days and seven nights together, or possibly for seven days and as many nights kept by him in assiduous and frequent visiting, we cannot tell. For we are often said to be doing any thing for so many days, though we may not be continually busied therein all those days. And often holy Scripture is wont to put the whole for a part, in like manner as it does a part for the whole. Thus it speaks of a part for the whole, as where, in describing Jacob's household, it says, All the souls of the house of Jacob which came into Egypt were threescore and ten. Where indeed, while it makes mention of souls, it clearly takes in the bodies also of the comers. Again it puts in the whole for a part, as where at the tomb Mary complains, saying, They have taken away my Lord, and I know not where they have laid Him. For it was the Body of the Lord only that she had come to seek, and yet she bewails the Lord as though His whole Person had been altogether taken away; and so in this place too it is doubtful whether the whole is put for a part. Yet this circumstance, viz. that they were a long while silent, and yet in speaking after all were condemned, must not be passed over carelessly. For there are some men who both begin to speak with precipitation, and follow out that unchecked beginning with still less check. While there are some who are indeed backward to begin to speak, but having once begun know not how to set limits to their words. Accordingly the friends of blessed Job, upon seeing his grief, were for long silent, yet, whilst slow to begin, they spoke with indiscretion, because they would not spare him in his grief. They held their tongue that it might not begin over-hastily, but once begun they never ruled it, that it might not let itself out from imparting consolation so far as to offer insults. And they indeed had come with a good intention to give comfort; yet that which the pious mind offered to God pure, their hasty speech defiled. For it is written, If thou offerest rightly, but dividest not rightly, thou has sinned. For it is rightly offered, when the thing that is done is done with a right intention. But it is not 'rightly divided,' unless that which is done with a pious mind be made out with exact discrimination. For to 'divide the offering aright' is to weigh all our good aims, carefully discriminating them; and whoso puts by doing this, even when we offer aright, is guilty of sin. And so it often happens, that in what we do with a good aim, by not exercising careful discrimination therein, we know nothing what end it will be judged withal, and sometimes that becomes ground of accusation, which is accounted an occasion of virtue. But whoever considers the doings of blessed Job's friends, cannot but see with what a pious intention they came to him. For let us consider, what great love it shewed to have come together by agreement to the stricken man; what a preeminent degree of longsuffering it proved to be with the afflicted, without speaking, seven days and nights; what humility, to sit upon the earth so many days and nights; what compassion, to sprinkle their heads with dust! But yet when they began to speak, by the same means, whereby they reckoned to win the price of a reward, it was their lot to meet with the arraignment of rebuke; for to the unwary even that which is begun for the object of recompense alone, oftentimes turns to an issue in sin. Observe! by hasty speech they lost that good which it cost them so much labour to purchase. And unless the grace of God had bidden them to offer sacrifice for their guilt, they might have been justly punished by the Lord, on the very grounds whereon they reckoned themselves exceeding well-pleasing to Him. By the same proceeding they displease the Judge, whereby, as if in that Judge's defence, they please themselves through want of self-control. Now it is for this reason that we speak thus, that we may recall to the recollection of our readers, for each one to consider heedfully with himself, with what dread visitations the Lord punishes the actions which are done with an evil design, if those which are begun with a good aim, but mixed with the heedlessness of indiscretion, are chastised with such severe rebuke. For who would not believe that he had secured himself ground of recompense, either if in God's defence he had said aught against his neighbour, or at all events if in sorrow for a neighbour he had kept silence seven days and nights? And yet the friends of blessed Job by doing this were brought into sin for their pains, because while the good aim of comforting which they were about was known to them, yet they did not know with what a balance of discretion it was to be done. Whence it appears that we must not only regard what it is that we do, but also with what discretion we put it in execution. First indeed, that we may never do evil in any manner, and next, that we may not do our good deeds without caution; and it is in fact to perform these good deeds with carefulness, that the Prophet admonishes us when he says, Cursed be he that doeth the work of the Lord negligently. But let these things stand us in stead to this end, that before the exact and incomprehensible scrutiny of the Awful Judge shall be, we may not only fear for all that we have done amiss, but if there be in us aught of the kind, for the very things that we have done well; for oftentimes that is found out to be sin at His Judgment, which before the Judgment passes for virtue, and from the same source, whence we look for the merciful recompense of our works, there comes upon us the chastisement of righteous vengeance. — Morals on the Book of Job, Book III Gregory the Dialogist: ALLEGORICAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights. In the day we make out the objects that we look at, but in the night, either from the blindness we discern nothing, or from the uncertainty we are bewildered. Accordingly by 'day' we have 'understanding' represented, and by 'night,' 'ignorance.' And by the number seven the sum of completeness is expressed; and hence in seven days, and no more, the whole of this transitory period is accomplished. How then is it that the friends of blessed Job are said to sit with him seven days and seven nights, saving that heretics, whether in those things wherein they admit the true light, or in those wherein they are under the darkness of ignorance, as it were feign to let themselves down to Holy Church in her weakness, while under colour of caresses, they are preparing their snares to catch her withal? and though, whether in the things which they do understand, or in those which they are unable to understand, through the swelling of a bloated self-elation, they account themselves great in their own eyes, yet sometimes in semblance they bend to Holy Church, and while they make soft their words, they insinuate their venom, 'To sit upon the earth,' then, is to exhibit somewhat of the figure of humility, that whilst their exterior appears humble, they may recommend the proud doctrines which they teach. But it is possible that by 'the earth' may be also represented the Incarnation of our Mediator. And hence it is said to Israel, An altar of earth shalt thou then make unto Me. For to make an altar of earth for the Lord is to trust in the Incarnation of our Mediator. For then our gift is received by God, when our humility has placed upon His Altar, i.e. upon the belief of our Lord's Incarnation, all the works that it performs. Thus we place our offered gift upon an altar of earth, if our actions be firmly based upon faith in the Lord's Incarnation. But there are some heretics, who do not deny that the Incarnation of the Mediator took place, but either think otherwise concerning His Divinity than is true, or in the character of the Incarnation itself are at variance with us. They then that with us declare the true Incarnation of our Redeemer, as it were sit alike with Job upon the earth, and they are described as sitting upon the ground seven days and seven nights; forasmuch as whether in this very thing that they understand somewhat of the fulness of truth, or in this that they are thoroughly blinded by the darkness of their foolish minds, they cannot yet deny the mystery of the Incarnation. And so to sit upon the earth with blessed Job, is to believe in the true Flesh of our Redeemer in unison with Holy Church. Now sometimes heretics wreak their animosity against us in punishments as well, sometimes they pursue us with words only. Sometimes they provoke us when quiet, but sometimes, seeing us hold our peace, they remain quiet, and they are friendly to the dumb, but hostile to them that open their lips, and hence forasmuch as blessed Job had not as yet said aught to them in converse, it is rightly added, And none spake a word unto him. For we find our adversaries hold their peace, so long as we forbear by preaching to beget sons of the true faith. But if we begin to speak aright, we immediately feel the weight of their reviling by their reply; forthwith they start into hostility, and burst out into a voice of bitterness against us, doubtless because they fear lest the hearts, which the weight of folly presses down beneath, should be drawn up on high by the voice of him that speaketh aright. Therefore, as we have said, because our enemies love us when mute, and hate us when we speak, it is rightly said in the case of Job keeping silence, And none spake a word unto him. Yet sometimes when they see the hearts of believers vacant through sloth, they do not cease to scatter the seeds of error by speech. But when they see the minds of the good busied on high, seeking the way back to their country, earnestly sorrowing over the toils of this place of exile, they rein in their tongues with anxious heed; in that they see that whilst they assail those sorrowing hearts with fruitless words, they are speedily made to hold their peace. And hence whereas it is well said, none spake a word unto him, the cause of their silence is immediately brought in by implication, when it is said, For they saw that his grief was very great. For when our hearts are pierced with violent grief from the love of God, the adversary fears to speak frowardly at random, for he sees that by provoking the fixed mind, he not only has no power to draw it to untoward ways, but that by its being stirred up, he may chance to lose even those whom he held bound. Perhaps it may influence some that we have so made out these particulars, that what was well done by the friends should denote that which was to be ill done by heretics. Yet in this way it very often happens that a circumstance is virtue in the historical fact, evil in its meaning and import, just as an action is sometimes in the doing ground of condemnation, but in the writing, a prophecy of merit, which we shall the sooner shew, if we shall bring forward one testimony of Holy Writ to prove both points. For who, that hears of it, not only among believers but of unbelievers themselves also, does not utterly loathe this, that David walking upon his solar lusteth after Beershebah the wife of Uriah? Yet when he returns back from the battle, he bids him go home to wash his feet. Whereupon he answered at once, The Ark of the Lord abideth in tents, shall I then take rest in my house? David received him to his own board, and delivers to him letters, through which he must die. But of whom does David walking upon his solar bear a figure, saving of Him, concerning Whom it is written, He hath set his tabernacle in the sun? And what else is it to draw Beersheba to himself, but to join to Himself by a spiritual meaning the Law of the formal letter, which was united to a carnal people? For Beersheba is rendered 'the seventh well,' assuredly, in that through the knowledge of the Law, with spiritual grace infused, perfect wisdom is ministered unto us. And whom does Uriah denote, but the Jewish people, whose name is rendered by interpretation, 'My light from God?' Now forasmuch as the Jewish people is raised high by receiving the knowledge of the Law, it as it were glories 'in the light of God.' But David took from this Uriah his wife, and united her to himself, surely in that the strong-handed One, which is the rendering of 'David,' our Redeemer, shewed Himself in the flesh, whilst He made known that the Law spake in a spiritual sense concerning Himself, Hereby, that it was held by them after the letter, He proved it to be alienated from the Jewish people, and joined it to Himself, in that He declared Himself to be proclaimed by it. Yet David bids Uriah 'go home to wash his feet,' in that when the Lord came Incarnate, He bade the Jewish people turn back to the home of the conscience, and wipe off with their tears the defilements of their doings, that it should understand the precepts of the Law in a spiritual sense, and finding the fount of Baptism after the grievous hardness of the commandments, have recourse to water after toil. But Uriah, who recalled to mind that the ark of the Lord was under tents, answered, that he could not enter into his house. As if the Jewish people said, I view the precepts of God in carnal sacrifices, and I need not to go back to the conscience in following a spiritual meaning. For he, as it were, declares 'the ark of the Lord to be under tents,' who views the precepts of God as designed for no other end than to shew forth a service of carnal sacrifice. Yet when he would not return home, David even bids him to his table, in that though the Jewish people disdain to return home into the conscience, yet the Redeemer at His coming avouches the commandments to be spiritual, saying, For had ye believed Moses, ye would have believed Me: for he wrote of Me. And thus the Jewish people holds that Law, which tells of His Divinity, whereunto that people deigns not to give credence. And hence Uriah is sent to Joab with letters, according to which he is to be put to death, in that the Jewish people bears itself the Law, by whose convicting testimony it is to die. For whereas holding fast the commandments of the Law it strives hard to fulfil them, clearly it does itself deliver the judgment whereupon it is condemned. What, then, in respect of the fact, is more foul than David? What can be named purer than Uriah? What again in respect of the mystery can be discovered holier than David, what more faithless than Uriah? Since the one by guiltiness of life prophetically betokens innocency, and the other by innocency of life prophetically represents guilt. Wherefore it is with no inaptitude that by the things that are well done by the friends of Job we have represented to us those to be done amiss by heretics, in that it is the excellency of Holy Writ so to relate the past as to set forth the future; in such wise to vindicate the case in the fact, that it is against it in the mystery; so to condemn the things done, that they are commended to us as fit to be done in the way of mystery. — Morals on the Book of Job, Book III Gregory the Dialogist: MORAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights. But these vices which the old enemy hides under the semblance of virtues, are very minutely examined by the hand of compunction. For he that really grieves within, resolutely foredetermines what things are to be done outwardly, and what are not. For if the virtue of compunction moves us in our inward parts, all the clamouring of evil dictates is made mute; and hence it follows. And none spake a word unto him; for they saw that his grief was very great. For if the heart feels true sorrow, the vices have no tongue against it. And when the life of uprightness is sought with an entire aim, the fruitless prompting of evil is closed up. But oftentimes if we brace ourselves with strong energy against the incitements of evil habits, we turn even those very evil habits to the account of virtue. For some are possessed by anger, but while they submit this to reason, they convert it into service rendered to holy zeal. Some are lifted up by pride. But whilst they bow down the mind to the fear of God, they change this into the free tone of unrestrained authority in defence of justice. Strength of the flesh is a snare to some; but whilst they bring under the body by practising works of mercy, from the same quarter, whence they were exposed to the goading of wickedness, they purchase the gains of pitifulness. And hence it is well that this blessed Job, after a multitude of conflicts, sacrifices a victim for his friends. For those whom he has for long borne as enemies by their strife, he one day makes fellow-countrymen by his sacrifice, in that whilst we turn all evil thoughts into virtues, bringing them into subjection, by the offering of the intention, we as it were change the hostile aims of temptation into friendly dispositions. Let it suffice for us to have gone through these things in three volumes in a threefold method. For in the very beginning of this work we set firm the root of the tongue, as a provision against the bulk of the tree that should spring up, that we might afterwards produce the boughs of exposition according as the several places require. — Morals on the Book of Job, Book III Didymus the Blind: The wise man is no babbler, nor does he utter through his mouth anything that cannot happen. Thus he does not curse the day as a period of time but those things that occurred on that day. For it is Scripture's custom to call occurrences a "day." This the psalmist teaches us, when he says, "The Lord delivers them in the day of trouble." Thereby he does not refer to "day of trouble" as a period of time but to the trouble that happened on that day. Paul's statement, "because the days are evil," also has the same meaning. One can say that the day's events are good for some and bad for others. Thus, for the people of Israel who crossed the Red Sea against their expectations, the day was good. For the Egyptians, however, the day was bad, for "they sank like lead in the mighty waters." — COMMENTARY ON Job 3:1 Gregory the Dialogist: HISTORICAL INTERPRETATION. After this Job opened his mouth, and cursed his day, And Job spake, and said, Let the day perish wherein I was born. That which is here said, He opened his mouth, must not be gone into negligently. For by the things which Holy Scripture premises but slightly, we are apprised that what comes after is to be expected with reverence. For as we know nothing what vessels that are closed contain inside, but when the mouth of the vessels is opened, we discover what is contained within; so the hearts of the Saints, which so long as their mouth is closed are hidden, when their mouth is opened, are disclosed to view. And when they disclose their thoughts, they are said to open their mouth, that with the full bent of our mind we may hasten to find out, as in vessels that are set open, what it is that they contain, and to refresh ourselves with their inmost fragrance. And hence when the Lord was about to utter His sublime precepts on the Mount, the words precede, And He opened His mouth, and taught them; though in that place this too should be taken as the meaning, that He then opened His own mouth in delivering precepts, wherein He had long while opened the mouths of the Prophets. But it requires very great nicety in considering the expression, After this, namely, in order that the excellence of all that is done may be perceived in its true light by the time. For first we have described the wasting of his substance, the destruction of his children, the pain of his wounds, the persuasions of his wife, the coming of his friends, who are related to have rent their garments, to have shed tears with loud cries, to have sprinkled their heads with dust, and to have sat upon the ground for long in silence, and afterwards it is added, After this Job opened his mouth, and cursed his day; clearly that from the very order of the account, duly weighed, it might be concluded that he could never have uttered a curse in a spirit of impatience, who broke forth into a voice of cursing whilst his friends were as yet silent. For if he had cursed under the influence of passion, doubtless upon hearing of the loss of his substance, and upon hearing the death of his sons, his grief would have prompted him to curse. But what he then said, we have heard before. For he said, The Lord gave, and the Lord hath taken away. Again, if he had cursed under the impulse of passion, he might well have uttered a curse when he was stricken in his body, or when he was mischievously advised by his wife. But what answer he then gave we have already learnt; for he says, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? But after this it is set forth that his friends arrive, shed tears, seat themselves, keep silence, whereupon this is immediately subjoined, that he is said to have cursed his day. It is, then, too great an inconsistency to imagine that it was from impatience that he broke out into a voice of cursing, no man setting him on, no man driving him thereto, when we know that amidst the loss of all his goods, and the death of his children, amidst bodily afflictions, the evil counsels of his wife, he only gave great acknowledgments to his Creator with a humble mind. It is plain, then, with what feelings he spoke this when he was at rest, who even when stricken uttered such a strain of praise to God. For afterwards, when no longer stricken, he could not be guilty of pride, whom even his pain under the rod only shewed to be full of humility. But as we know for certain that holy Scripture forbids cursing, how can we say that that is sometimes done aright, which yet we know to be forbidden by the same Holy Writ? But be it known that Holy Writ makes mention of cursing in two ways, namely, of one sort of curse which it commands, another sort which it condemns. For a curse is uttered one way by the decision of justice, in another way by the malice of revenge. Thus a curse was pronounced by the decree of justice upon the first man himself, when he fell into sin, and heard the words, Cursed is the ground for thy sake. A curse is pronounced by decree of justice, when it is said to Abraham, I will curse them that curse thee. Again, forasmuch as a curse may be uttered, not by award of justice, but by the malice of revenge, we have this admonition from the voice of Paul the Apostle in his preaching, where he says, Bless, and curse not; and again, nor revilers shall inherit the kingdom of God. So then God is said to curse, and yet man is forbidden to curse, because what man does from the malice of revenge, God only does in the exactness and perfection of justice. But when holy men deliver a sentence of cursing, they do not break forth therein from the wish of revenge, but in the strictness of justice, for they behold God's exact judgment within, and they perceive that they are bound to smite evils arising without with a curse; and are guilty of no sin in cursing, in the same degree that they are not at variance with the interior judgment. It is hence that Peter flung back the sentence of a curse upon Simon when he offered him money, in the words, May thy money perish with thee; for he who said, not does, but may, shewed that he spoke this, not in the indicative, but in the optative mood. Hence Elias said to the two captains of fifty that came to him, If I be a man of God, then let fire come down from heaven, and consume thee. And upon what reasonable grounds of truth the sentences of either of the two were established, the issue of the case demonstrated. For both Simon perished in eternal ruin, and fire descending from above consumed the two captains of fifty. Thus the subsequent miracle testifies with what mind the sentence of the curse is pronounced. For when both the innocence of him that curseth remains, and he that is cursed is by that curse swallowed up to the extent of utter destruction, from the end of either side we collect, that the sentence is taken up and launched against the offender from the sole Judge of what is within. Therefore if we weigh with exactness the words of blessed Job, his cursing cometh not of the malice of one guilty of sin, but of the integrity of a judge, not of one agitated by passion, but of one sober in instruction; for he, who in cursing pronounced such righteous sentence, did not give way to the evil of perturbation of mind, but dispensed the dictates of wisdom. For, in fact, he saw his friends weeping and wailing, he saw them rending their garments, he saw how they had sprinkled their heads with dust, he saw them struck dumb at the thought of his affliction; and the Saint perceived that those whose hearts were set upon temporal prosperity, took him, by a comparison with their own feelings, for one brokenhearted with his temporal adversity. He considered that they would never be weeping for him in despair, who was stricken with a transient ill, except they had themselves withdrawn their soul in despair from the hope of inward soundness; and while he outwardly burst forth into the voice of grief, he shewed to persons inwardly wounded the virtue of a healing medicine, saying, Let the day perish wherein was born. — Morals on the Book of Job, Book IV Ishodad of Merv: Human beings are apt to curse and grumble against the misfortunes that befall them. God, in fact, does not expect insensitivity on our part. But when we are in tribulations and suffer those afflictions that strike us, God expects that we not abandon ourselves to blasphemous words but use those that demonstrate our grief and express the seriousness of our misery. — COMMENTARY ON Job 3:1 Gregory the Dialogist: HISTORICAL INTERPRETATION. Let the day perish wherein I was born. For what is to be understood by 'the day of our birth,' save the whole period of our mortal state? So long as this keeps us fast in the corruptions of this our mutable state of being, the unchangeableness of eternity does not appear to us. He, then, who already beholds the day of eternity, endures with difficulty the day of his mortal being. And observe, he saith not, 'Let the day perish wherein I was created,' but, let the day perish wherein I was born. For man was created in a day of righteousness, but now he is born in a time of guilt; for Adam was created, but Cain was the first man that was born. What then is it to curse the day of his birth, but to say plainly, 'May the day of change perish, and the light of eternity burst forth?' But inasmuch as we are used to bid perish in two ways, (for it is in one way that we bid perish, when we desire to any thing that it should no longer be, and in another way that we bid it perish, when we desire that it should be ill therewith,) the words that are added concerning this day, Let a cloud dwell upon it: let it be enveloped in bitterness; clearly shew, that he wishes not this day to perish in such sort as not to be, but so that it may go ill with it; for that can never be 'enveloped in bitterness,' which is so wholly destroyed as not to be at all. Now this period of our mutable condition is not one day to perish, (i.e. to pass away,) in such a way, as to be in an evil plight, but so as to cease to be altogether, as the Angel bears witness in Holy Writ, saying, By Him that liveth for ever and ever, that there should be time no longer. For though the Prophet hath it, Their time shall endure for ever, yet because time comes to an end with every moment, he designated their coming to an end by the name of 'time,' shewing that without every way ending they come to an end, that are severed from the joys of the inward Vision. Therefore because this period of our mortal condition does not so perish as to be in evil plight, but so as not to be at all, we must enquire what it means that he desires it may perish, not so that it may not be, but that it may be in ill condition. Now a human soul, or an Angelic spirit, is in such sort immortal, that it is capable of dying, in such sort mortal, that it can never die. For of living happily, it is deprived whether by sin or by punishment; but its essential living it never loses, either by sin or punishment: it ceases from a mode of living, but it is not even by dying susceptible of an end to every mode of being. So that I might say in a word, that it is both immortally mortal, and mortally immortal. Whereas then he wishes that the day may perish, and soon after it is said that it is 'to be enveloped in bitterness,' whom should we think the holy man would express by the name of 'day,' except the Apostate Spirit, who in dying subsists in the life of essential being? Whom destruction does not withdraw from life, in that in the midst of pains eternal an immortal death kills, while it preserves, him whose perishing, fallen as he is already from the glory of his state of bliss, is still longed for no otherwise than that being held back by the punishments, which he deserves, he may lose even the liberty of tempting. Yea, he presents himself as the day, in that he allures by prosperity; and his end is in the blackness of night, for that he leads to adversity; thus he displayed day when he said, In the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods; but he brought on night, when he led to the blackness of mortality; the day, therefore, is the proffered promise of better things, but the night is the very manifested experience of evils. The old enemy is the day, as by nature created good, but he is the night, as by his own deserts sunk down into darkness. He is day, when by promising good things he disguises himself as an Angel of light to the eyes of men, as Paul witnesses, saying, For Satan himself is transformed as an angel of light; but he is night, when he obscures the minds of those that consent to him with the darkness of error. Well then may the holy man, who in his own sorrows bewailed the case of the whole human race, and who viewed nothing in any wise special to himself in his own special affliction, well may he recal to mind the original cause of sin, and soften the pain of the infliction by considering its justice. Let him look at man, and see whence and whither he has fallen, and exclaim, Let the day perish wherein he was born, and the night in which it was said, There is a man child conceived. As if he said in plain words, 'Let the hope perish, which the apostate Angel held forth, who, disguising himself as day, shone forth with the promise of a divine nature, but yet again shewing himself as night, brought a cloud over the light of our immortal nature. Let our old enemy perish, who displayed the light of promises, and bestowed the darkness of sin; who as it were presented himself as day by his flattery, but led us to a night of utter darkness by sealing our hearts with blindness.' — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Let the day perish wherein I was born; and the night wherein it was said, There is a man child conceived. Blessed Job, observing how presumptuously mankind, after his soul fell from its original state, was lifted up in prosperity, and with what dismay it was dashed by adverse fortune, falls back in imagination to that unalterable state which he might have kept in Paradise, and in what a miserable light he beheld the fallen condition of our mortal state of being, so chequered with adversity and prosperity, he shewed by cursing the same in these words; It seems as it were like day, when the good fortune of this world smiles upon us, but it is a day that ends in night, for temporal prosperity often leads to the darkness of affliction. This day of good fortune the Prophet had condemned, when he said, Neither have I desired man's day, Thou knowest it. And this night our Lord declared He was to suffer at the final close of His Incarnation, when he declared by the Psalmist as if in the past, My reins also instructed me in the night season. But by 'the day' may be understood the pleasures of sin, and by 'the night' the inward blindness, whereby man suffers himself to be brought down to the ground in the commission of sin. And therefore he wishes the day may perish, that all the flattering arts which are seen in sin, by the strong hand of justice interposing, may be brought to nought. He wishes also that the 'night may perish,' that what the blinded mind executes even in yielding consent, she may put away by the castigation of penance. But we must enquire why man is said to be born in 'the day' and conceived in 'the night?' Holy Scripture uses the title 'man' in three ways, viz, sometimes in respect of nature, sometimes of sin, sometimes of frailness. Now man is so called in respect of nature, as where it is written, Let Us make man after Our image and likeness. He is called man in respect of sin, as where it is written, I have said, Ye are all gods, and all of you are children of the Most High: but ye shall die like men. As though he had expressed it plainly, 'ye shall perish like transgressors.' And hence Paul saith, For whereas there is among you envying and strife and divisions, are ye not carnal, and walk as men? As though he had said, 'Ye that carry about minds at variance, do ye not still sin, in the spirit of faulty human nature?' He is called man, in relation to his weakness, as where it is written, Cursed be the man that trusteth in man. As if he had said in plain words, 'in weakness.' Thus man is born in the day, but he is conceived in the night, in that he is never caught away by the delightfulness of sin, until he is first made weak by the voluntary darkness of his mind. For he first becomes blind in the understanding, and then he enslaves himself to damnable delight. Let it be said then, Let the day perish wherein I was born, and the night wherein it was said, There is a man child conceived: i.e. 'Let the delight perish, which has hurried man into sin, and the unguarded frailness of his mind, whereby he was blinded even to the very darkness of consenting to evil. For while man does not heedfully mark the allurements of pleasure, he is even carried headlong into the night of the foulest practices. We must watch then with minds alive, that when sin begins to caress, the mind may perceive to what ruin she is being dragged. — Morals on the Book of Job, Book IV Hesychius of Jerusalem: "Let the day perish in which I was born," not the day in which I was formed but that "in which I was born." … God, in fact, forms me into goodness, but Eve, who transgressed, conceives me into sadness. And David himself did not ignore that, but after learning it from the Spirit, he introduces the concept into a prophetic psalm with these terms: "For, behold, I was conceived in iniquities, and in sins did my mother conceive me." How? To be sure, Eve began to conceive and give birth after the fall in paradise and after the transgression due to the miserable nourishment of the tree. — HOMILIES ON Job 6.3.3 Augustine of Hippo: And the night in which it was said, A man is conceived. These are some higher powers who have held this language, for they may have known of this fact. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Learn here the reason which led the Emmanuel to a new birth in the flesh. Certainly the sin of the world was the reason for the advent of Christ. — COMMENTARY ON Job 3:4 Gregory the Dialogist: HISTORICAL INTERPRETATION. Let that day be turned into darkness. This day shines as it were in the hearts of men, when the persuasions of his wickedness are thought to be for our good, and what they are within is never seen; but when his wickedness is seen as it is, the day of false promises is as it were dimmed by a kind of darkness spread before the eyes of our judgment, in this respect, that such as he is in intrinsic worth, such he is perceived to be in his beguilement, and so 'the day becomes darkness,' when we take as adverse even the very things, which he holds out as advantageous whilst persuading them. 'The day becomes darkness,' when our old enemy, even when lurking under the cloak of his blandishments, is perceived by us to be such as he is when ravening after us, that he may never mock us with feigned prosperity, as though by the light of day, dragging us by real misery to the darkness of sin. Let not God regard it from above, neither let the light shine upon it. As Almighty God was able to create good things out of nothing, so, when He would, He also restored the good things that were lost, by the mystery of His Incarnation. Now he had made two creations to contemplate Himself, viz. the Angelic and the human, but Pride smote both, and dashed them from the erect station of native uprightness. But one had the clothing of the flesh, the other bore no infirmity derived from the flesh. For an angelical being is spirit alone, but man is both spirit and flesh. Therefore when the Creator took compassion to work redemption, it was meet that He should bring back to Himself that creature, which, in the commission of sin, plainly had something of infirmity; and it was also meet that the apostate Angel should be driven down to a farther depth, in proportion as he, when he fell from resoluteness in standing fast, carried about him no infirmity of the flesh. And hence the Psalmist, when he was telling of the Redeemer's compassionating mankind, at the same time justly set forth the cause itself of His mercy, in these words, And he remembered that they were but flesh. As if he said, 'Whereas He beheld their infirmities, so He would not punish their offences with severity.' There is yet another respect wherein it was both fitting that man when lost should be recovered, and impossible for the spirit that set himself up to be recovered, namely, in that the Angel fell by his own wickedness, but the wickedness of another brought man down. Forasmuch then as mankind is brought to the light of repentance by the coming of the Redeemer, but the apostate Angel is not recalled by any hope of pardon, or with any amendment of conversion, to the light of a restored estate, it may well be said, Let not God regard it from above, neither let the light shine upon it. As though it were plainly expressed, 'For that he hath himself brought on the darkness, let him bear without end what himself has made, nor let him ever recover the light of his former condition, since he parted with it even without being persuaded thereto.' — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Let that day be darkness. For 'the day becomes darkness,' when in the very commencement of the enjoyment, we see to what an end of ruin sin is hurrying us. We 'turn the day into darkness,' whenever by severely chastising ourselves, we turn to bitter the very sweets of evil enjoyment by the keen laments of penance, and, when we visit it with weeping, whereinsoever we sin in gratification in our secret hearts. For because no believer is ignorant that the thoughts of the heart will be minutely examined at the Judgment, as Paul testifieth, saying, Their thoughts the meanwhile accusing or else excusing one another; searching himself within, he examines his own conscience without sparing before the Judgment, that the strict Judge may come now the more placably disposed, in that He sees his guilt, which He is minded to examine, already chastised according to the sin. Let not God require it from above. God requires the things, which He searches out in executing judgment upon them. He does not require those, which He so pardons as to let them be unpunished henceforth in His own Judgment. And so 'this day,' i.e. this enjoyment of sin, will not be required by the Lord, if it be visited with self-punishment of our own accord, as Paul testifies, when he says, For if we would judge ourselves, we should not be judged of the Lord. 'God's requiring our day,' then, is His proceeding against our souls at the Judgment by a strict examination of every instance of taking pleasure in sin, in which same 'requiring' He then smites him the harder, whom He finds to have been most soft in sparing himself. Neither let the light shine upon it. For the Lord, appearing at the Judgment, illumines with His light all that He then convicts of sin. For what is not then brought to remembrance of the Judge, is as it were veiled under a kind of obscurity. So it is written, But all things that are reproved are made manifest by the light. It is as though a certain darkness hid the sins of penitents, of whom the Prophet saith, Blessed is he whose transgression is forgiven, whose sin is covered. Therefore, as every thing that is veiled is as it were hidden in darkness, that which is not searched out in vengeance, is not illumined with light at the Day of final account. For all those actions of ours, which He would not then visit with justice, the mercy of God in wotting of them still hideth in some sort from itself, but all is displayed in light, that is at that time manifest in the sight of all men. Let, then, this day be darkness, in this way, viz. that by penance we may smite the evil that we do. Let not the Lord require this day, neither let the light shine upon it, in this way, viz. that while we smite our own sin, He may not Himself fall thereupon with the visitations of the Final Judgment. But the Judge will come Himself to pierce all things, and strike all things to the core. And because He is every where present, there is no place to flee to, where He is not found. But forasmuch as He is appeased by the tears of self-correction, he alone obtains a hiding-place from His face, who after the commission of a sin hides himself from Him now in penance. — Morals on the Book of Job, Book IV Olympiodorus of Alexandria: According to Job's words, he desires that the moon or the stars might not illuminate his night but that it may be obscured by thick darkness, which Job calls the shadow of death. If one carefully examines the text's meaning, Job demands through his prayers that sin may appear as it actually is in its great depravity, so that sin may not simulate virtue. Rather, after sin has been recognized as dark and deadly, it may be avoided and rejected. — COMMENTARY ON Job 3:4-5 Augustine of Hippo: Let this night be darkness, so that Job no longer has to suffer what he has suffered. "Let this night be darkness," that is to say, delivered to oblivion. May the Lord not look for it from above. Let it not be reproduced in immortality, that is to say, it will perish with all that is mortal. Let not light enlighten him; The light of remembrance. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. Let darkness and the shadow of death stain it. By 'the shadow of death,' we must understand 'oblivion,' for as death ends life, so oblivion puts an end to memory. As therefore the apostate Angel is delivered over to eternal oblivion, he is overclouded with the shadow of death. Therefore let him say, Let darkness and the shadow of death stain it; i.e. 'So let him be overwhelmed with the blindness of error, that he never more rise up again to the light of repentance by recollection of God's regard. Let a cloud dwell upon it: and let it be enveloped in bitterness. It is one thing that our old enemy suffers now, bound by the chains of his own wickedness, and another that he will have to suffer at the end. For in that he is fallen from the rank of the interior light, he now confounds himself within with the darkness of error; and hereafter he is involved in bitterness, in that by desert of a voluntary blindness, he is tortured with the eternal torments of hell. Let it be said then, 'What is it that he, who has lost the calm of the light interior, now endures as the foretaste of his final punishment? Let a cloud dwell upon it. Moreover let that subsequent doom be added also, which preys upon him without end.' Let him be folded up in bitterness; for every thing folded up, shews, as it were, no end any where, for as it shews not where it begins, so neither does it discover where it leaves off. The old enemy then is said to be folded up in bitterness, in that not only every kind of punishment, but punishment too without end awaits his Pride; which same doom then receives its beginning when the righteous Judge cometh at the last Judgment. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Let darkness and the shadow of death stain it. Then indeed darkness stains the day, when the delight of our inclinations is smitten through with the inflictions of penance. By darkness moreover may be signified secret decisions. For what we see in the light we know, but in the dark we either discern nothing at all, or our eyes are bewildered with an uncertain sight. Secret decrees then are like a certain kind of darkness before our eyes, being utterly inscrutable to us. And hence it is written of God, He made darkness His secret place; and we know well that we do not deserve pardon, but, by the grace of God preventing us, we are freed from our sins by His secret counsels. Darkness, therefore, stains the day, when the joy of gratification, which is a proper subject of tears, is in mercy hidden from that ray of just wrath by His secret determinations. And the shadow of death. For in Holy Scripture, the shadow of death is sometimes understood of oblivion of mind, sometimes of imitation of the devil, sometimes of the dissolution of the flesh. For the shadow of death is understood of the oblivion of the mind, in that, as has been said above, as death causes that that which it kills should no longer remain in life, so oblivion causes that whatsoever it seizes should no longer abide in the memory. And hence too, because John was coming to proclaim to the Hebrew people That God, Whom they had forgotten, he is justly said by Zacharias, to give light to them that sit in darkness and in the shadow of death; for 'to sit in the shadow of death,' is to turn lifeless to the knowledge of the love of God in a state of oblivion. The shadow of death is taken to mean the imitating our old enemy. For, since he brought in death, he is himself called death, as John is witness, saying, and his name is death. And so by the shadow of death is signified the imitating of him. For as the shadow is shaped according to the character of the body, so the actions of the wicked are cast in a figure of conformity to him. Hence when Isaiah saw that the Gentiles had fallen away after the likeness of our old enemy, and that they rose up again at the rising of the true Sun, he justly records, as though in the past, what his eyes beheld as certain in the future, saying, They that dwell in the land of the shadow of death, upon them a great light hath shined. Moreover, the shadow of death is taken for the dissolution of the flesh, in that, as that is the true death whereby the soul is separated from God, so the shadow of death is that whereby the flesh is separated from the soul. And hence it is rightly said by the Prophet in the words of the Martyrs, Though Thou hast sore broken us in the place of dragons, and covered us with the shadow of death. For those, who, we know, die not in the spirit, but only in the flesh, can in no wise say that they are 'covered with the true death,' but with the shadow of death. How is it then that blessed Job demands the shadow of death, for putting out the day of evil enjoyment, but that for the obliterating of our sins in God's sight he calls for the Mediator between God and man, who should undertake for us the death of the flesh alone, and Who by the shadow of His own death, should do away the true death of transgressors? For He comes to us, who were held in the bands of death, both of the spirit and of the flesh, and His own single Death He reckoned to our account, and our two deaths, which He found, He dissolved. For if He had Himself undertaken both, He would never have set us free from either. But He took one sort in mercy, and condemned them both with justice. He joined His own single Death to our twofold death, and by dying He vanquished that double death of ours. And hence it was not without reason that He lay in the grave for one day and two nights, namely, in that He added the light of His own single Death to the darkness of our double death. He, then, that took for our sakes the death of the flesh alone, underwent the shadow of death, and buried from the eyes of God the sin that we have done. Therefore let it be truly said, Let darkness and the shadow of death stain it. As though it were said in plain words; 'Let Him come, Who, that He may snatch from the death of the flesh and of the spirit, us, that are debtors thereto, may, though no debtor, discharge the death of the flesh.' But since the Lord lets no sin go unpunished, for either we visit it ourselves by lamenting it, or God by judging it, it remains that the mind should ever have a watchful eye to the amendment of itself. Therefore, in whatever particular each person sees that he is succoured by mercy, he must needs wipe out the stains thereof in the confession of it. Let a shade dwell upon it. For because the eye is perplexed in the shade, therefore the perplexity of our mind in penitence is itself called shade, for as the shade obscures the light of day with a mass of clouds, so confusion overclouds the mind with troubled thoughts. Of which it is said by one, There is a shame which is glory and grace. For when in repenting we recall our misdoings to remembrance, we are at once confounded with heaviness and sorrow, the throng of thoughts clamours vociferously in our breast, sorrow wears, anxiety wastes us, the soul is turned to woe, and, as it were, darkened with the shade of a kind of cloud. Now this shade of confusion had oppressed the minds of those to their good, to whom Paul said, What fruit had ye then in those things whereof ye are now ashamed? Let shade, then, seize this day of sin, i.e. 'Let the chastening of penance with befitting sorrow discompose the flattery of sin.' Let it be enfolded in bitterness. For the day is enfolded in bitterness, when, upon the soul returning to knowledge, the inflictions of penance follow upon the caresses of sin. We 'enfold the day in bitterness,' when we regard the punishments that follow the joys of forbidden gratification, and pour tears of bitter lamenting around them. For whereas what is folded up is covered on every side, we wish 'the day to be folded in bitterness,' that each man may mark on every side the ills that threaten crooked courses, and may cleanse the wantonness of self-gratification by the tears of bitter sorrow. But if we hear that day, which we have rendered the 'gratification of sin,' assailed with so many imprecations, that, surely, our tears poured around it may expiate whatsoever sin the soul is become guilty of by being touched with gratification through negligence, with what visitings of penitence is the night of that day to be stricken, i.e. the actual consent to sin? For as it is a less fault when the mind is carried away in delight by the influence of the flesh, yet by the resistance of the Spirit offers violence to its sense of delight; so it is a more heinous and complete wickedness not only to be attracted to the fascination of sin by the feeling of delight, but to pander to it by yielding consent. Therefore the mind must be cleansed from defilement by being wrung harder with the hand of penitence, in proportion as it sees itself to be more foully stained by the yielding of the consent. — Morals on the Book of Job, Book IV Augustine of Hippo: But let it enter into darkness and the shadows of death, that life which is the shadow of future chastisement. The meaning, therefore, is that the righteous, who is the true light, should not see it, but rather the darkness, that is, the sinners and carnal tribulations arising from this life. Let the trouble come to him like the bitterness of the day . These bitterness are the precepts of a holy life or the day of judgment, which terrifies carnal men. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. As for that night, let a dark whirlwind seize upon it. For it is written, Our God shall come, and shall not keep silence; a fire shall devour before Him, and it shall be very tempestuous round about Him. Thus a dark whirlwind seizes upon that night, in that the apostate Angel is by that fearful tempest carried off from before the strict Judge to suffer eternal woe; thus this night is seized by a whirlwind, in that his blind Pride is smitten with a strict visitation. Let it not be joined unto the days of the year; let it not come into the number of the months. By year we understand not inapplicably the preaching of supreme grace. For as in a year the period is completed by a connected series of days, so in heavenly grace is a complex life of virtue made complete. By a year too we may understand the multitude of the redeemed. For as the year is produced by a number of days, so by the assemblage of all the righteous there results that countless sum of the Elect. Now Isaiah foretells this year of a completed multitude, in these words; The Spirit of the Lord is upon Me, because the Lord hath anointed Me to preach good tidings unto the meek: He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord. For 'the acceptable year of the Lord is proclaimed,' in that the future multitude of the faithful is foretold as destined to be illumined with the light of truth. Now what is meant by 'the days,' but the several minds of the Elect? What by the months, but their several Churches, which constitute one Catholic Church? So then let not that night be joined unto the days of the year, neither let it come into the number of the months. For our old enemy, hemmed in with the darkness of his pride, sees indeed the coming of the Redeemer, but never returns to pardon with the Elect. And hence it is written, For verily He took not on Him the nature of Angels, but He took on Him the seed of Abraham. For it was on this account that our Redeemer was made not Angel, but Man, because He must needs be made of the same nature as that which He redeemed, that He might at once let go the lost angel, by not taking his nature, and restore man, by taking his nature in Himself. These days, which abide in the interior light, may also be taken for the angelic spirits, and the months, for their orders and dignities. For every single spirit, in that he shines, is a 'day,' but as they are distinguished by certain set dignities, so that there are some that are Thrones, some Dominions, some Principalities, and some Powers, according to this distribution of ranks, they are entitled 'months.' But forasmuch as our old enemy is never brought back to merit light, and is never restored to the order of the ranks above, he is neither reckoned in the days of the year, nor in the months. For the blindness of the pride that he has been guilty of is so settled upon him, that he no more returns to those heavenly ranks of interior brightness. He no longer now mixes with the ranks of light that stand firm and erect, for that, in due of his own darkness, he is ever borne downwards to the depth. And for that he remains for ever an alien to the company of that heavenly land, it is yet further justly added. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. As for that night, let a black tempest seize it. For the awakened spirit of sorrow is like a kind of tempestuous whirlwind. For when a man understands what sin he has committed, when he minutely considers the wickedness of his evil doings, he clouds the mind with sorrow, and the air of quiet joy being agitated, as it were, he sweeps away all the inward tranquillity of his breast, by the whirlwind of penitence. For unless the heart, returning to the knowledge of itself, were broken by such a whirlwind, the Prophet would never have said, Thou breakest the ships of Tarshish with a strong wind. For Tarshish is rendered, 'the exploring of joy.' But when the strong blast of penitence seizes the mind, it disturbs therein all the 'explorings' after a censurable joy, that it now takes pleasure in nought but to weep, minds nought but what may fill it with affright. For it sets before the eyes, on the one hand, the strictness of justice, on the other the deserts of sin, it sees what punishment it deserves, if the pitifulness of the sparing Hand be wanting, which is wont by present sorrowing to rescue from eternal woe. Therefore, 'a strong wind breaks the ships of Tarshish,' when a mighty force of compunction confounds, with wholesome terrors, our minds which have abandoned themselves to this world, like as to the sea. Let him say then, As for that night, let a black tempest seize it, i.e. let not the softness of secure ease cherish the commission of sin, but the bitterness of repentance burst on it in pious fury. But we are to bear in mind, that when we leave sins unpunished, we are 'taken possession of by the night,' but when we correct those with the visitation of penitence, then we ourselves 'take possession of the night,' that we have made. And the sin of the heart is then brought into our right of possession, if it is repressed in its beginning. And hence it is said by the voice of God to Cain, harbouring evil thoughts, Thy sin will lie at the door. But under thee shall be his desire, and thou shalt rule over him. For 'sin lieth at the door,' when it is knocking in the thoughts, and 'the desire thereof is under,' and man 'ruleth over it,' if the wickedness of the heart, being looked to, be quickly put down, and before it grows to a state of hardness, be subdued by a strenuous opposition of the mind. Therefore that the mind may be quickly made sensible of its offence by repenting, and hold in under its authority the usurping power of sin, let it be rightly said, As for that night let a black tempest seize it; as though it were said in plain words, 'Lest the mind be the captive of sin, let it never leave a sin free from penance.' And because we have a sure hope that what we prosecute with weeping, will never be urged against us by the Judge to come, it is rightly added, Let it not be joined unto the days of the year; let it not come into the number of the months. The year of our illumination is then accomplished, when at the appearing of the Eternal Judge of Holy Church, the life of her pilgrimage is completed. She then receives the recompense of her labours, when, having finished this season of her warfare, she returns to her native country. Hence it is said by the Prophet, Thou shalt bless the crown of the year with Thy goodness. For the Crown of the year is as it were 'blessed,' when, the season of toil at an end, the reward of virtues is bestowed. But the days of this year are the several virtues, and its months the manifold deeds of those virtues. But observe, when the mind is erected in confidence, to have a good hope that, when the Judge comes, she will receive the reward of her virtues, all the evil things that she has done are also brought before the memory, and she greatly fears lest the strict Judge, Who comes to reward virtues, should also examine and weigh exactly those things, which have been unlawfully committed, and lest, when 'the year' is completed, the 'night' also be reckoned in. Let him then say of this night, Let it not be joined unto the days of the year, let it not come into the number of the months. As though he implored that strict Judge in such words as these; 'When, the time of Holy Church being completed, Thou shalt manifest Thyself for the final scrutiny, do Thou so recompense the gifts Thou hast vouchsafed, that Thou require not the evil we have committed. For if that 'night be joined unto the days of the year,' all that we have done is brought to nought, by the accounting of our iniquity. And the days of our virtues no longer shine, if they be overclouded in Thine eyes by the dark confusion of our night being added to the reckoning.' But if we would not then have inquest made on our night, we must take especial care now to exercise a watchful eye in examining it, that no sin whatever may remain unpunished by us, that the froward mind be not bold to vindicate what it has done, and by that vindication add iniquity to iniquity. — Morals on the Book of Job, Book IV Augustine of Hippo: Let this night go into darkness, eternal. That it no longer counts among the days of the year , for the righteous become spiritual who enjoy the sun and are higher than the others. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. Lo, let that night be solitary, let it be worthy of no praise. That night is made solitary, in that it is divided by an eternal separation from the company of the land above. Yet this may be also taken in another sense, viz. that he loses man, whom he had made his fellow in ruin, and that the enemy perishes alone together with his body, while many that he had destroyed are restored by the Redeemer's grace. The night then is made solitary, when they that are Elect being raised up, our old enemy is made over alone to the eternal flames of hell. And it is well said, Let it be worthy of no praise. For when mankind, encompassed with the darkness of error, took stones for gods, in this, that they worshipped idols, what else did they but praise the deeds of their seducer? Hence Paul rightly remarks, We know that an idol is nothing. But I say that the things which the Gentiles sacrifice, they sacrifice to devils. How else then is it with those that have bowed themselves to the worship of idols, but that they have 'praised the darkness of night?' But, lo! we see now that that night is known to be unworthy 'of any praise,' since now the worship of idols is condemned by the human race redeemed; and that 'night is left solitary,' in that there is none that goeth with the damned apostate spirit to suffer torments. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Lo, let that night be solitary, and worthy of no praise. There are some men that not only never bewail what they do, but who do not cease to uphold and applaud it, and verily a sin that is upheld, is doubled. And against this it is rightly said by one, My son, hast thou sinned? add not again thereto. For he 'adds sin to sin,' who over and above maintains what he has done amiss; and he does not 'leave the night alone,' who adds the support of vindication also to the darkness of his fault. It is hence that the first man, when called in question concerning the 'night' of his error, would not have the same 'night' to be 'solitary,' in that while by that questioning he was called to repentance, he added the props of self-exculpation, saying, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat; i.e. covertly turning the fault of his transgression upon his Maker; as if he said, 'Thou gavest me occasion of transgressing, Who gavest me the woman.' It is hence that in the human race the branch of this sin is drawn out from that root so far as to this present time, that what is done amiss should be yet further maintained. Let him say then, Let that light be solitary, and not worthy of any praise. As though he besought in plain words, 'Let the fault that we have done remain alone, lest while it is praised and upheld, it bind us a hundredfold more in the sight of our Judge. We ought not indeed to have sinned, but would that, by not adding others, we would even leave those by themselves, which we have committed.' But here it is to be impressed upon our minds, that he in a true sense bears hard upon his sin, whose heart is no longer set to the love of the present state of being by any longing for prosperity, who sees how deceitful are the caresses of this world, and reckons its smiles as a kind of persecution. — Morals on the Book of Job, Book IV Augustine of Hippo: But let it be pain; Because it brings pain to those who love it. That it counts no more in the days of months, for those righteous who, the righteous in the Church, who are like the moon, the lesser star; It is to them that these words are addressed: " For me, my brothers, I could not speak to you as to spiritual men (1 Cor. 3:1)." St. Paul would then be among the days of the year. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. Let them curse it that curse the day, that are ready to rouse up Leviathan. In the old translation it is not so written, but, Let him curse it that hath cursed the day, even him who shall take the great whale. By which words it is clearly shewn, that the destruction of Antichrist, to be at the end of the world, is foreseen by the holy man. For the evil spirit, who by rights is night, at the end of the world passes himself for the day, in that he shews himself to men as God, while he takes to himself deceitfully the brightness of the Deity, and exalteth himself above all that is called God, or that is worshipped. The same therefore that curseth the day, curseth the night; in that He at this present time destroys his wickedness, Who will then by the light of His coming also extinguish the power of his strength. And hence it is well subjoined, Who will take the great whale. For the strength of this whale is taken as a prey in the water, in that the wiliness of our old enemy is overcome by the Sacrament of Baptism. But that which in the Old Translation is spoken of the Author of all things, in this translation, which we get from the Hebrew and Arabian tongues, is related of His elect Angels. For it is of them that it is said, Let them curse it that curse the day. For that spirit in his pride desired to pass himself for day even with the Angelic Powers, at that time when as though in the power of the Deity he exalted himself above the rest, and drew after him such countless legions to destruction. But they, truly, who with humble spirits stood firm in the Author of their being, when they saw there was night in his perverse ways; trod under foot the day of his brightness by thinking humbly of themselves, who do now point out to us the darkness of his disguise, and shew us how we should contemn his false glare. So let it be said of the night of darkness, which blinds the eyes of human frailty; Let them curse it that curse the day; i.e. 'Let those elect Spirits by condemning denounce the darkness of his erring ways, who see the grandeur of his shining already from the first a deceit.' Who are ready to rouse up Leviathan. For 'Leviathan' is interpreted to be 'their addition.' Whose 'addition,' then, but the 'addition' of men? And it is properly styled 'their addition;' for since by his evil suggestion he brought into the world the first sin, he never ceases to add to it day by day by prompting to worse things. Or indeed it is in reproach that he is called Leviathan, i.e. styled 'the addition of men.' For he found them immortal in Paradise, but by promising the Divine nature to immortal beings, he as it were pledged himself to add somewhat to them beyond what they were. But whilst with flattering lips he declared that he would give what they had not, he robbed them cunningly even of what they had. And hence the Prophet describes this same Leviathan in these words, Leviathan, the bar-serpent: even Leviathan that crooked serpent. For this Leviathan in the thing, which he engaged to add to man, crept nigh to him with tortuous windings; for while he falsely promised things impossible, he really stole away even those which were possible. But we must enquire why he that had spoken of 'a serpent,' subjoining in that very place the epithet 'crooked,' inserted the word 'bar,' except perhaps that in the flexibility of the serpent we have a yielding softness, and in 'the bar,' the hardness of an obstinate nature. In order then to mark him to be both hard and soft, he both calls him 'a bar' and 'a serpent.' For by his malicious nature he is hard, and by his flatteries he is soft; so he is called 'a bar,' in that he strikes even to death; and 'a serpent,' in that he insinuates himself softly by deceitful acts. Now this Leviathan at this present time elect Spirits of the Angelic host imprison close in the bottomless pit. Whence it is written, And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand; and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years; and cast him into the bottomless pit. Yet at the end of the world they call him back to more open conflicts, and let him loose against us in all his power. And hence it is written again in the same place; Till the thousand years should be fulfilled, and after that he must be loosed. For that apostate angel, whereas he was created so that he shone preeminent among all the other legions of the Angels, fell so low by setting himself up, that he is now prostrated beneath the rule of the orders of Angels that stand erect, whether that being put in chains by them, as they minister to our welfare, he should now lie buried from sight, or that they at that time setting him free for our probation, he should be let loose to put forth all his power against us. Therefore, because the proud apostate Spirit is restrained by those elect Spirits, who being humble would not follow him, and, they being the executioners, it is ordered, that he shall one day be recalled for the purpose of an open conflict, that he may be utterly destroyed, let it be well said, who are ready to rouse up Leviathan; but forasmuch as the artful adversary is not yet raised to wage open war, let him shew how that night now by hidden influences overshadows the minds of some men. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Let them curse it that curse the day. As if he said in plain words; 'Let them strike the darkness of this night by truly repenting, who henceforth despise and tread upon the light of worldly prosperity.' For if we take 'the day,' for the gladness of delight, of this 'night' it is rightly said, Let them curse it that curse the day. In that, indeed, they do truly chastise the misdeeds committed with the visitations of penance, who are henceforth carried away by no sense of delight after deceitful goods. For of those whom other mischievous practices still delight, it is all false whereinsoever they are seen to bewail one set they have been guilty of. But if, as we have said above, we understand thereby the crafty suggestion of our old enemy, those are to be understood to curse the 'night,' that curse the 'day,' in that surely they all really punish their past sins, who in the mere flattering suggestion itself detect the snares of the malicious deceiver. Who are ready to rouse up Leviathan. For all they that with the spirit tread under foot the things which are of the world, and with a perfect bent of the mind desire the things that belong to God, rouse up Leviathan against themselves, in that they inflame his malice, by the incitements of their life and conduct. For those that are subject to his will, are as it were held in possession by him with an undisturbed light, and their tyrannizing king, as it were, enjoys a kind of security, while he rules their hearts with a power unshaken, but when the spirit of each man is quickened again to the longing after his Creator; when he gives over the sloth of negligence, and kindles the frost of former insensibility with the fire of holy love; when he calls to mind his innate freedom, and blushes that his enemy should keep him as his slave; because that enemy marks that he is himself contemned, and sees that the ways of God are laid hold of, he is stung that his captive struggles against him, and is at once fired with jealousy, at once pressed to the conflict, at once raises himself to urge countless temptations against the soul that withstands him, and stimulates himself in all the arts of mangling, that launching the darts of temptation he may pierce the heart, which he has long held with an undisputed title. For he slept, as it were, whilst he reposed at rest in the corrupt heart. But he is 'roused,' in challenging the fight, when he loses the right of wicked dominion. Let those then curse this light, that are ready to rouse up Leviathan, i.e. 'let all those gather themselves resolutely to encounter sin with the stroke of severe judgment, who are no wise afraid to rouse up Leviathan in his tempting of them.' For so it is written, My son, if thou come to serve the Lord, stand in righteousness and in fear; and prepare thy soul for temptation. For whosoever hastes to gird himself in the service of God, what else does he than prepare against the encounter of the old adversary, that the same man set at liberty may take blows in the strife, who, when slaving in captivity under tyrannizing power, was left at rest? But in this very circumstance that the mind is braced to meet the enemy, that some vices it has under its feet, and is striving against others, it sometimes happens that somewhat of sin is permitted to remain, nevertheless not so as to do any great injury. And often the mind, which overcomes many and forcible oppositions, is unable to master one within itself, and that perchance a very little one, though it be most earnestly on the watch against it. Which doubtless is the effect of God's dispensation, lest being resplendent with virtue on all points, it be lifted up in self-elation, that while it sees in itself some trifling thing to be blamed, and yet has no power to subdue the same, it may never attribute the victory to itself, but to the Creator only, whereinsoever it has power to subdue with resolution. — Morals on the Book of Job, Book IV Julian of Eclanum: May this night or day of detestation become what the horrible and cruel dragon that is led from the sea to the earth deserves. Indeed the Hebrew and Syrian tradition interpret Leviathan to be the one about which David says, "There is that dragon that you have made to delude him." Even though the dragon seems to represent, above all, a figure of spiritual iniquity, it nonetheless, after getting out and being cast onto earth, is said to possess the ability to cause many massacres of people and animals. Thus, with good reason, the curses of all must be gathered against it. — EXPOSITION ON THE BOOK OF Job 3:8 Augustine of Hippo: May this one curse her, who will curse the day. That is to say, the Lord, who curses lovers of carnal pleasures. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: HISTORICAL INTERPRETATION. Let the stars be darkened with the shadow thereof. In Holy Scripture by the title of stars we have set forth sometimes the righteousness of the Saints which shineth in the darkness of this life, and sometimes the false pretence of hypocrites, who display all the good that they do, that they may win the praise of men; for if well doers were not stars, Paul would never say to his disciples, In the midst of a crooked and perverse nation, among whom ye shine like lights in the world. Again, if among those that seem to act aright, there were not some that sought by their conduct to win the reward of man's esteem, John would never have seen stars falling from heaven, where he says, The dragon put forth his tail, and drew the third part of the stars of heaven. Now a portion of the stars is drawn by the dragon's tail, in that, in the last efforts of Antichrist to win men, some that appear to shine will be carried off. For to draw the stars of heaven to the earth is by the love of earth to involve those in the froward ways of open error, who seem to be devoted to the pursuit of the heavenly life. For there are that as it were shine before the eyes of men by extraordinary deeds; but forasmuch as these very deeds are not the offspring of a pure heart, being struck blind in their secret thoughts, they are clouded with the darkness of this night, and these often lose the more outward deeds, which they do not practise with any purity of heart. And so because the night is permitted to prevail, whenever even amidst good works the purpose of the heart is not cleansed, let it be said with justice, Let the stars be dark with the shadow thereof; i.e. 'let the dark malice of our old enemy prevail against those who in the sight of men shew as bright by good works, and that light of praise, which in the eye of man's judgment they had taken, let them lay aside;' for they are 'overshadowed with the darkness of night,' when their life is brought to shame by open error, so that verily they may also appear outwardly such in practice, as they do not shrink from appearing to the Divine eye in their secret hearts. Let it look for light, but have none; neither let it see the dawning of the day. In the Gospel Truth declares, I am the light of the world. Now as this same Saviour of us men is one Person with the assembly of the good, for He is Himself the Head of the Body, and we all are the Body of this Head, so our old enemy is one person with the whole company of the damned; in that he as a head out-tops them all in iniquity, and they, whilst they minister in the things he prompts, hold fast to him like a body joined below to the head. And so it is meet that all that is said of this night, i.e. of our old enemy, should be applied to his body, i.e. to all wicked persons. Wherefore because our Redeemer is the light of mankind, how is it that it is said of this night, Let it look for light, and have none; but that there are some, who exhibit themselves as maintaining by words that faith, which they undo by works? Of whom Paul saith, They profess that they know God, but in works they deny Him; with these, indeed, either the things which they do are bad, or they follow after good deeds with no good heart. For they do not seek everlasting rewards as the fruit of their actions, but transitory partiality. And yet, because they hear themselves praised as Saints, they believe themselves to be really Saints, and in proportion as they account themselves unblameable according to the esteem they are in with numbers, they await in greater security the Day of strict account. Of whom the Prophet well says, Woe unto you that desire the day of the Lord. To these blessed Job utters the sentence due to them, saying in the temper of one foretelling the thing, and not as the wish of one that desired it, Let it look for light, but have none. For that night, I mean the adversary of darkness, in his members doth look for the light, but seeth none; in that whether it be they who retain the faith without works, these, trusting that they may be saved at the final Judgment by right of the same faith, will find their hope prove vain, because by their life they have undone the faith, which in the confession of the lips they have maintained; or they, who for the sake of human applause make a display of themselves in doing well, they vainly look for a reward of their good deeds at the hand of the Judge, when He cometh; for that whereas they do them out of regard to the notoriety of praise, they have already had their reward from the lips of men. As the Truth testifies, Which saith, Verily I say unto you, they have their reward. Neither let it see the dawning of the day. For the dawn is the title of the Church, which is changed from the darkness of its sins into the light of righteousness. And hence the Spouse, admiring her in the Song of Solomon, saith, Who is she that goeth forth as the morning arising? for like the dawn doth the Church of the Elect arise, in that she quits the darkness of her former iniquity, and converts herself into the radiance of new light. Therefore in that light, which is manifested at the coming of the strict Judge, the body of our enemy when condemned seeth no dayspring of the rising dawn, in that when the strict Judge shall come, every sinner, being overlaid with the blackness of his own deserts, knows not with what wondrous splendour Holy Church rises into the interior light of the heart. For then the mind of the Elect is transported on high, to be illuminated with the rays of the Divine Nature, and in the degree that it is penetrated with the light of that Countenance, it is lifted above itself in the refulgence of grace. Then doth Holy Church become a full dawn, when she parts wholly and for ever with the darkness of her state of mortality and ignorance. Thus at the Judgment she is still the dawn, but in the Kingdom she is become the day. For though together with the renewal of our bodies she already begins to behold the light at the Judgment, yet her vision thereof is more fully consummated in the Kingdom. Thus the rising of the dawn is the commencement of the Church in light, which the reprobate can never see, because they are closed in upon and forced down to darkness by the weight of their evil deeds from the sight of the Righteous Judge. And hence it is rightly said by the Prophet, Let the wicked be taken out of the way, that he see not the glory of God. It is hence that these words are uttered by the Psalmist concerning this dawn, Thou shalt hide them in the secret of Thy Presence from the pride of men. For every Elect one at the Judgment is hid in the countenance of the Godhead in interior vision, whereas the blindness of the reprobate without is banished and confounded by the strict visitation of justice. And this too we not irrelevantly interpret with reference to the present time likewise, if we minutely search the hearts of dissemblers. For the proud and hypocritical look on the deeds of the good on the outside, and they find that such are commended by men for their doings, and they admire their high repute, and they see that these receive praises for their good deeds, but they do not see how studiously they eschew such praises; they regard the overt acts, but are ignorant that these proceed from the principle of the interior hope alone. For all that shine with the true light of righteousness are first changed from the darkness of the inward purpose of the heart, so that they wholly forsake the interior dimness of earthly coveting, and entirely turn their hearts to the desire of the light above, lest while they seem to be full of light to others, they be in darkness to themselves; thus persons that assume, because they regard the deeds of the righteous, but do not survey their hearts, imitate them in the things from whence they may obtain applause without, but not in the things whereby they may inwardly arise to the light of righteousness; and they as it were are blind to see the dayspring of the rising dawn, because they do not think it worth their while to regard the religious mind's intent. — Morals on the Book of Job, Book IV Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Let it look for light, but have none; neither let it see the dawning of the day. The holy man, who was filled with the virtue of the prophetic Spirit, may also have his eye fixed upon the faithlessness of Judaea at the coming of the Redeemer, and in these words he may be speaking prophetically of the mischievous effects of her blindness, as though in the character of one expressing a wish, so as to say, Let it look for light, but have none; neither let it see the dawning of the day. For Judaea 'looked for the light but had none;' since by prophecy she waited indeed for the Redeemer of Man that should come, but never knew Him when He came; and the eyes of the mind, which she opened wide to the expectation, she closed to the presence of the Light; neither did she see the dayspring of the rising dawn, in that she scorned to pay homage to those first beginnings of Holy Church, and while she supposed her to be undone by the deaths of her members, was ignorant to what strength she was attaining. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Let the stars thereof be overshadowed with darkness. For the stars of this night are overshadowed with darkness, when even they that already shine with great virtues, still bear something of the dimness of sin, while they struggle against it, so that they even shine with great lustre of life, and yet still draw along with unwillingness some remains of the night. Which as we have said is done with this view, that the mind in advancing to the eminence of its righteousness, may through weakness be the better strengthened, and may in a more genuine manner shine in goodness by the same cause, whereby, to the humbling of it, little defects overcloud it even against its will. And hence when the land of promise now won was to be divided to the people of Israel, the Gentile people of Canaan are not said to be slain, but to be made tributary to the tribe of Ephraim; as it is written, The Canaanites dwelt in the midst of Ephraim under tribute. For what does the Canaanite, a Gentile people, denote saving a fault? And oftentimes we enter the land of promise with great virtues, because we are strengthened by the inward hope that regards eternity. But while, amidst lofty deeds, we retain certain small faults, we as it were permit the Canaanite to dwell in our land. Yet he is made tributary, in that this same fault, which we cannot bring under, we force back by humility to answer the end of our wellbeing, that the mind may think meanly of itself even in its highest excellencies, in proportion as it fails to master by its own strength even the small things that it aims at. Hence it is well written again, Now these are the nations which the Lord left, to prove Israel by them. For it is for this that some of our least faults are retained, that our fixed mind may ever be practising itself heedfully to the conflict, and not presume upon victory, forasmuch as it sees enemies yet alive within it, by whom it still dreads to be overcome. Thus Israel is trained by the Gentile people being reserved, in that the uplifting of our goodness meets with a check in some very little faults, and learns, in the little things that withstand it, that it does not subdue the greater ones by itself. Yet this that is said, Let the stars thereof be overshadowed with darkness, may also be understood in another sense; for that night, viz. consent to the sin, which was derived to us by the transgression of our first parent, has smitten our mind's eye with such a dimness, that in this life's exile, beset by the darkness of its blinded state, with whatever force it strain after the light of eternity, it is unable to pierce through; for we are born condemned sinners after punishment has begun, and we come into this life together with the desert of our death, and when we lift up the eye of the mind to that beam of light above, we grow dark with the mere dimness of our natural infirmity. And indeed many in this feeble condition of the flesh have been made strong by so great a force of virtue, that they could shine like stars in the world. Many in the darkness of this present life, while they shew forth in themselves examples above our reach, shine upon us from on high after the manner of stars; but with whatsoever brilliancy of practice they shine, with whatever fire of compunction they enkindle their hearts, it is plain that while they still bear the load of this corruptible flesh, they are unable to behold the light of eternity such as it is. So then let him say, Let the stars thereof be overshadowed with darkness; i.e. 'let even those in their contemplations still feel the darkness of the old night, of whom it appears that they already spread the rays of their virtues over the human race in the darkness of this life, seeing that, though they already spring to the topmost height in thought, they are yet pressed down below by the weight of the first offence. And hence it comes to pass that at the same time that without they give specimens of light, like the stars, yet within, being closely encompassed by the darkness of night, they fail to mount up to the assuredness of an immoveable vision. Now the mind is often so kindled and inflamed, that, though it be still set in the flesh, it is transported into God, and every carnal imagination brought under; and yet not so that it beholds God as He is, in that, as we have said, the weight of the original condemnation presses upon it in corruptible flesh. Oftentimes it longs to be swallowed up, just as it is, that if it might be so, it might attain the eternal life without the intervention of the bodily death. Hence Paul, when he ardently sought for the inward light, yet in some sort dreaded the evils of the outward death, said, For we that are in this tabernacle do groan, being burthened, for that we would not be unclothed, but clothed upon, that mortality might be swallowed up of life. Therefore holy men long to see the true dawn, and, if it were vouchsafed, they would even along with the body attain that deep of inmost light. But with whatever ardour of purpose they may spring forth, the old night still weighs upon them, and those eyes of our corruptible flesh, which the crafty enemy has opened to concupiscence, the just Judge holds back from the view of His inward radiance. Let it look for light and have none, neither let it see the dawning of the day. For with whatever strength of purpose the mind, while yet in this pilgrimage, labours to see the Light as It is, the power is withheld, in that this is hidden from it by the blindness of its state under the curse. But the rising of the dawn, is that new birth of the Resurrection, whereby Holy Church, with the flesh too raised up, rises to contemplate the sight of Eternity; for if the very Resurrection of our flesh were not as it were a kind of birth, Truth would never have said of it, In the Regeneration, when the Son of Man shall sit upon the throne of His glory. This then, which He called a regeneration, He beheld as a rising. But with whatever virtue the Elect now shine forth, they cannot pierce to see what will be that glory of the new birth, wherewith they will then mount up together with the flesh to contemplate the sight of Eternity. Hence Paul says, Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love Him. Let him say then, Let it look for light and have none, neither let it see the dawning of the day. For our frail nature, darkened by its spontaneous fault, penetrates not the brightness of inward light, unless it first discharge its debt of punishment by death. — Morals on the Book of Job, Book IV Augustine of Hippo: Let the stars of this night be darkened; The most advanced men in sin. Let her stay and come not to the light; Because they will not be converted; it is a prophecy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: ALLEGORICAL INTERPRETATION. Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. What the womb of his mother is to each individual man, that the primary abode in Paradise became to the whole human race. For from it came forth the family of man as it were from the womb, and tending to the increase of the race, as if to the growth of the body, it issued forth without. There our conception was cemented, where the Man, the origin of mankind, had his abode, but the serpent opened the mouth of this womb, in that by his cunning persuading he broke asunder the decree of heaven in man's heart. The serpent opened the mouth of this womb, in that he burst the barriers of the mind which were fortified with admonitions from above. Let the holy man then in the punishment which he suffers, cast the eyes of his mind far back to the sin. Let him mourn for this, which the neglect of darkness, that is, the dark suggestions of our old enemy lodged in man's mind; for this, that man's mind consented to his cunning suggestions to his own betrayal, and let him say, Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. Nor let this disturb us, that he complains that he only did not shut up, whom he abhors for having opened the gate of Paradise. For 'he opened,' he calls shut not up; and 'he entailed it,' nor hid sorrow from me. For he would as it were have 'hid sorrow,' if he had kept quiet, and have 'shut up,' if he had forborne from bursting in. For he is weighing well who it is he speaks of, and he reckons that it would have been as if the evil spirit had bestowed gains upon us if he had only not entailed losses upon our heads. Thus we say of robbers that they give their prisoners their lives, if they do not take them. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Because it shut not up the doors of my mother's womb, nor took away sorrow from mine eyes. As has been likewise remarked above, the words, it shut not up, are 'it opened,' and it took not away, 'it brought upon me.' So that this night, i.e. sin, opened the door of the womb, in that to man, conceived unto sin, it unsealed the lust of concupiscence, whereof the Prophet says, Enter thou into thy chambers, and shut thy doors. For we 'enter our chambers,' when we go into the recesses of our own hearts. And we 'shut the doors,' when we restrain forbidden lusts; and so whereas our consent set open these doors of carnal concupiscence, it forced us to the countless evils of our corrupt state. And so now we henceforth groan under the weight of mortality, though we came thereunto by our own free will, in that the justice of the sentence against us requires thus much, that what we have done willingly, we should bear with against our will. — Morals on the Book of Job, Book IV Augustine of Hippo: Because she did not shut the breast of my mother; From the earthly city Babylon is. It would be closed if one did not praise the sinner in the desires of his soul (Ps. 10:3). Why am I not dead in the womb? Before pointing out to me in your presence by some action, for the conception is but a hope. "What did I perish coming out of her bosom?” See in these words the figure of a man who had aged in concupiscence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. Why died I not from the womb? Why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? Be the thought far from us, that blessed Job, who was endued with such high spiritual knowledge, and who had such a witness of praise from the Judge within, should wish that he had perished in abortive birth! But seeing, what we also learn by the reward which he received, that he has within the witness of his fortitude, the weight of his words is to be reckoned within. Now sin is committed in the heart in four ways, and in four ways it is consummated in act. For in the heart it is committed by the suggestion, the pleasure, the consent, and the boldness to defend. For the suggestion comes of the enemy; the pleasure, of the flesh; the consent, of the spirit; and boldness to uphold, of pride. For the sin, which ought to fill the mind with apprehension, only exalts it, and in throwing down uplifts, while by uplifting it causes its more grievous overthrow; and hence that upright frame, wherein the first man was created, was by our old foe dashed down by these four strokes. For the serpent tempted, Eve was pleased, Adam yielded consent, and even when called in question he refused in effrontery to confess his sin. The serpent tempted, in that the secret enemy silently suggests evil to man's heart. Eve was pleased, because the sense of the flesh, at the voice of the serpent, presently gives itself up to pleasure. And Adam, who was set above the woman, yielded consent, in that whilst the flesh is carried away in enjoyment, the spirit also being deprived of its strength gives in from its uprightness. And Adam when called in question would not confess his sin, in that, in proportion as the spirit is by committing sin severed from the Truth, it becomes worse hardened in shamelessness at its downfall. Sin is likewise completed in act by the self-same four methods; for first the fault is done in secret, but afterwards it is done openly before men's eyes without the blush of guilt, and next it is formed into a habit, finally, whether by the cheats of false hope, or the stubbornness of reckless despair, it is brought to full growth. These four modes of sin then, which either go on secretly in the heart, or which are executed in act, blessed Job views, and bewails the many stages of sin wherein the human race was fallen, saying, Why died I not from the womb? Why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? For 'the womb of conception' at the first was the tongue of the evil suggestion. Now the sinner would 'perish in the womb,' if only man knew in the very suggestion itself that he would bring death upon himself. Yet 'he came forth from the belly,' in that, as soon as the tongue had conceived him in sin by its suggestions, the pleasure likewise, immediately hurried him forth; and after his coming forth, 'the knees prevented him,' in that having issued forth in the carnal gratification, he then completed the sin by the consent of the spirit, all the senses being made subservient like knees underneath. And 'the knees preventing him, the breasts did also give him suck.' For whereas, in the spirit's consenting to the sin, the senses were drawn into the service, the many reasonings of vain confidence followed, which nourished the soul thus born, in sin with poisoned milk, and lulled it with soothing excuses, that it should not fear the bitter punishment of death. And hence the first man waxed bolder after his sin, saying, The women whom thou gavest to be with me, she gave me of the tree, and I did eat. And truly, he had fled to hide himself out of fear, yet when he was called in question, he made it appear how swoln he was with pride while he feared; for when punishment is feared as the present consequence of sin, and the face of God being lost is not loved, the fear is one that proceeds from a high stomach, and not from a lowly spirit. For he is full of pride who does not give over his sin, if be may go unpunished. But, as we have said, sin is committed in these four ways, as in the heart, so also in the deed; for he saith, Why died I not in the womb? For the womb to the sinner is the secret fault in man, which conceives the sinner under cover, and as yet hides its guilt in the dark. Why did I not give up the ghost, when I came out of the belly? For there is 'a coming out of the womb from the belly,' when the sinner does not blush to do openly as well the things, which he has been guilty of in secret. Thus they had as it were come out of the womb of their hiding place, of whom the Prophet spake it; And they declare their sin as Sodom, they hide it not. Why did the knees prevent me? In that the sinner, when he is not confounded at his wickedness, is strengthened in the same by the further stays of most heinous custom. The sinner is as it were nursed on the knees, till he grow bigger, so long as the sin is confirmed by habitual acts, till it acquires strength. Or why the breasts that I should suck? For when the sin has once begun to issue into habit, then, alas! the sinner feeds himself either with the fallacious hope of God's mercy, or with the open recklessness of despair, that he never may return back to self-amendment, in so far as he either extravagantly colours to himself the pitifulness of his Maker, or is extravagantly terrified at the sin that he has done. Let the blessed man, then, take a view of man's fall, and mark down what precipice he has plunged himself into the pit of iniquity, saying, Why died I not in the womb? i.e. 'Why would I not, in the very secret act of sin in the heart, kill myself to the life of the flesh?' Why did I not give up the ghost, when I came out of the belly? i.e. 'Why, when I came forth in the overt act, died I not, was I not then at least instructed that I was undone?' For he would have 'given up the ghost' in his condemnation of himself, if he had known that he was lost. Why did the knees prevent me? i.e. 'Even after the open act of sin, why, yet further, did the custom too take me up in it, to make me stronger to commit sin, and to nurse and sustain me with habitual wicked acts?' Why the breasts, that I should suck? i.e. 'After I entered into the habit of sin, why did I rear myself to a more tremendous pitch of iniquity, either by reliance on false hope, or by the milk of a miserable despair?' For when the fault has been brought into a habit, the mind, even if it be inclined, by this time resists more feebly: for it becomes bound upon the mind by as many chains, as there are recurrences of the evil practice that clench it fast, Whence it happens that the mind, being sapped of strength, when it has no power to get free, turns to some resource or other of fallacious consolation, so as to flatter itself that the Judge, Who is to come, is of so great mercy, that even those, whom He shall find deserving of condemnation, He will never wholly destroy. Whereunto there is this worst addition, that the tongue of many like him abets him, since there are many who magnify with their praises these very misdeeds; whence it comes to pass that the fault is continually growing, nourished by applauses. Also then we neglect to heal the wound, which is counted worthy of the meed of praise, Hence Solomon says well, My son, if sinners give thee suck, consent thou not. For the wicked 'give suck,' whenever they either put wicked acts in our way to be done by their enticements, or applaud them with marks of favour when done. Does not he suck of whom the Psalmist says, For the wicked man is commended in his heart's desire; and he that doeth iniquity receives a blessing? We must also know, that those three modes of being sinners are more easily corrected as they come in their order downwards; but the fourth is not corrected but with difficulty. And hence our Saviour raises the damsel in the house, the young man without the gate, while Lazarus He raises in the grave; for he that sins in secret is as yet lying dead in the house, he is already being carried without the gate, whose iniquity is done openly, even to the shamelessness of commission in public; but he is pressed with the sepulchral mound, who, in the commission of sin, is over and above pressed and overlaid with the use of habit. But all these in mercy He restores to life; in that it is often the case that Divine grace enlighteneth with the light of its regard those that are dead not only in secret sins, but likewise in open evil practices, and that are overlaid with the weight of evil habit. But our Saviour knows indeed of a fourth being dead from the disciple's lips, yet never raises him to life; in that it is hard indeed for one, whom, after continuance in bad habit, the tongues of flatterers too get hold of, to be recovered from the death of the soul; and of such an one it is said with justice, Let the dead bury their dead. For 'the dead bury the dead,' as often as sinners load sinners with their approval. For what else is it to 'sin,' but to lie down in death? and to 'bury,' except it be to hide? But they that pursue the sinner with their applauses, bury the dead body under the mound of their words. Now Lazarus too was dead, yet he was never buried by the dead. For the believing women, who also gave tidings of his death to the Quickener, had laid him under the ground. And hence he forthwith returned back to the light; for when the soul is dead in sin, it is soon brought back, if anxious thoughts live over it. But sometimes, as we have likewise said above, it is not false hope that cuts off the mind, but a more deadly despair pierces it. And whereas this totally cuts off all hope of pardon, it supplies the soul with the milk of error in greater abundance. Let the holy man then consider, what wickedness man has been guilty of, yet for the worse, after the first sin, and, after he had lost paradise, to what broken steeps he descended in this place of exile, and let him say, Why died I not in the womb? i.e. 'When the suggestion of the serpent conceived me a sinner, O that I had then known the death that would come upon me; lest the suggestion should transport me to the length of delight, and should link me more closely to death.' Why did I not give up the ghost when I came out of the belly? As though he said, 'O that when I came out to the external gratification, I had known that I was parting with the internal light; so that I had at least died at the point of this gratification only, that death might not inflict a sharper sting through the consent.' Why did the knees prevent me? As though he said, 'O that the consent had never caught me, my senses being made to bear up my frowardness, that my own consenting might not hurry me yet for the worse into shamelessness.' Or why the breasts that I should suck? As though he said, 'O that I had at least refused to flatter myself, after ill acts committed, that I might not attach myself thereby the more wickedly to my fault, the more softly I dealt with myself therein.' So then in these words of reproach, he charged himself with having sinned in our first parent. But had man never been brought down to the wretchedness of this place of banishment, by committing sin, let him say what peace he might have had. — Morals on the Book of Job, Book IV John Chrysostom: Do not be amazed when I tell you that Job did not speak these words. I mistake him for another. These are words that I lend to Job and are contrary to his benevolence and profound goodness. In fact, Job had no desire to say anything of the sort. He suffered righteously what he was suffering, so that he reasonably and wisely said that "he was not born." This is exactly what Christ himself said about Judas: "It would have been better for that man if he had not been born." And Job says much the same thing: "Why was I born? It would have been better if I had not been born." — COMMENTARY ON Job 3:11A-16B Augustine of Hippo: Why did my knees strengthen? To strengthen me ? Why did I suck the milk? of the doctrine that prepares for sin? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. For now should I have lain still and been quiet; I should have slept, then had I been at rest. For this was man set in Paradise, that, had he attached himself by the chains of love to an obedient following of his Creator, he might one day be transported to the heavenly country of the Angels, and that, without the death of the flesh. For he was made immortal in such sort, that, if he sinned, he would yet be capable of dying, and in such wise mortal, that, if he sinned not, he should even be capable of never dying, and that, by desert of a free choice, he might attain the blessedness of those realms, wherein there is neither possibility of sinning nor of death. There then, where, since the time of the Redemption, the Elect are conveyed, with the death of the flesh intervening, to the same place our first parents, if they had remained stedfast in the state of their creation, would undoubtedly have passed, and that, without the death of the body. Man then would have lain still and been quiet, he would have 'slept and been at rest,' in that being brought to the rest of his eternal country, he would have found as it were a retreat from these clamours of human frailty. For since sin, he, as it were, is kept awake and crying aloud, who bears with struggling opposition the strife of his own flesh. This stillness of peace man, when he was created, enjoyed, when he received the freedom of his will, to encounter his enemy withal. And because he yielded himself up to him of his own accord, he forthwith found in himself what was to rise in clamours against him, forthwith met in the conflict with the riotings of his frail nature; and though he had been created by his Maker in peaceful stillness, yet, once of his own will laid low under the enemy, he had to endure the clamours of the fight. For the very suggestion of the flesh is a kind of outcry against the mind's repose, which man was not sensible of before the transgression, plainly because there was nought that he could be exposed to undergo from infirmity of his own. But since he has once voluntarily subjected himself to his enemy, now being bound with the chains of his sins, he serves him in some things even against his will, and suffers clamours in the mind, when the flesh strives against the Spirit. Did not clamours within meet his ears, who was pressed with the words of an evil law at variance with himself, saying, But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Let then the holy man reflect in what a peace of mind he would have reposed, if man had refused to entertain the words of the serpent, and let him say, For now should I have lain still and been quiet, I should have slept, then had I been at rest; i.e. I should have withdrawn into the retirement of my breast to contemplate my Creator, had not the fault, the first sin of consent, betrayed me out of myself to the riotings of temptation. — Morals on the Book of Job, Book IV Hesychius of Jerusalem: To enjoy the beauty of God's creation is desirable. It is a good thing to become a human being and to receive the image of God. It is not good to linger in an impure life. Many people are fascinated by an impure life, but not the righteous. Therefore, the departure from this world is no reason for sadness, for death is rest and deliverance from pain. Death is sleep. To depart from one's body is rest. — HOMILIES ON Job 6.3.13-16 Gregory the Dialogist: MORAL INTERPRETATION. With the kings and counsellors of the earth. From things without sense we learn what to think of beings endowed with sense and understanding. Now the earth is rendered fruitful by the air, while the air is governed by the quality of the heaven. In like manner man is over the beasts, the Angels over man, and the Archangels are set over the Angels. Now that man has sovereignty over the beasts, we both perceive by the common use, and are instructed by the words of the Psalmist, who says, Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field. And that the Angels are placed over man is testified by the Prophet, in these words, But the prince of the kingdom of Persia withstood me. And that the Angels are under the governance of authority in superior Angels, the Prophet Zechariah declares; And, behold, the Angel that talked with me went forth, and another angel went out to meet him, and he said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls. For in the actual ministration of the holy spirits, if the superior Powers did not direct the inferior, one Angel would never have learnt from the lips of another what he should say to a man. Therefore, forasmuch as the Creator of the Universe holdeth all things by Himself alone, and yet for the purpose of constituting the defined order characterizing a universe of beauty, He rules one part by the governance of another; we shall not improperly understand the kings to be the Angelic spirits, who the more devotedly they serve the Maker of all beings, have things subject to their rule the more. He would then have been 'at rest with kings;' in that, surely, man would have already had peace in company with the Angels, if he had refused to listen to the tongue of the Tempter. These too are rightly called 'counsellors,' for they 'consult' for the spiritual commonwealth, while they unite us to the kingdom as fellow-heirs with themselves. They are justly called 'counsellors;' for, whereas, from their lips we are made acquainted with the will of the Creator, it is in them assuredly that we find counsel to extricate ourselves from the misery that besets us here. But since blessed Job is full of the Holy Spirit of Eternity, and since Eternity knows neither to have been nor to be about to be, whereto, as we know, neither things past depart, nor things future approach, as seeing all things in the present, he may, in the present inspiration of the Spirit, have his eyes fixed on the future preachers of the Church, who, when they leave the body, are separated by no intervals of delay from the inheritance of the heavenly country, as the fathers of old were. For as soon as they are parted asunder from the ties of the flesh, they enter into rest in their heavenly habitation, as Paul bears witness, who saith, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. But before our Redeemer by His own death paid man's penalty, those even that followed the ways of the heavenly country, the bars of hell held fast after their departure out of the flesh, not so that punishment should light on them, but that while resting in regions apart, they should find the guilt of the first sin a bar to their entrance into the kingdom, in that the Intercession of the Mediator was not yet come. Whence, according to the testimony of the same Mediator, the rich man, that is tormented in hell, beholds Lazarus at rest in the bosom of Abraham. Now if these had not been in the lower regions, he, in the place of his torment, would not have seen them; and hence this same Redeemer of us men, in dying to pay the debt of our sin, goes down into hell, that He may bring back to the realms of heaven all His followers, who had been held in that debt. But where man in a state of redemption now ascendeth, thither, if he had refused to sin, he might have reached even without the help of the Redemption. Let then the holy man consider that if he had not sinned, he would have ascended to that place, even without redemption, whereunto the holy Preachers, since the Redemption, must fain arrive at the cost of much labour, and let him shew in company with whom he would now be at peace, saying, With kings and counsellors of the earth. For the kings are the holy Preachers of the Church, who know both how to order aright those that are committed to them, and to regulate their own bodies; who, while they check the motions of lust in themselves, rule over their thoughts, kept in due subjection according to the law of virtue. These too are rightly entitled, counsellors of the earth. For they are 'kings' in that they rule themselves, but counsellors of the earth, because they yield lifegiving counsel to the lifeless sinner. They are kings in that they know how to govern themselves, and counsellors of the earth, in that they lead earthly minds up to heavenly things by advice of their admonitions. Was not he 'a counsellor of the earth,' that said, Now concerning virgins I have no commandment of the Lord, yet I give my judgment; and again, but she is happier if she so abide, after my judgment. Which build desolate places for themselves. For all that either seek forbidden things, or that desire to appear somewhat in this world, are inwardly beset with a countless throng of thoughts, and while they stir up in their own bosom a host of desires, their mind, being laid prostrate, is miserably trodden by the foot of crowded resort. Thus one man has subjected himself to the law of lust, and he paints to his mind's eye representations of impure acts, and when the execution of the deed is not in his power, the thing is the more often done in the inward intent; the consummating of pleasure is sought, and the mind being struck powerless, borne hither and thither, disquieted at once and blinded, looks out eagerly for an opportunity of the foulest fulfilment in practice. That mind then, which is disordered by a rabble riot of thoughts, suffers as it were a kind of crowded population. Another man has submitted his neck to the dominion of Anger, and what does he employ himself about in imagination but quarrels which do not even exist? Such a man is often overlooking those that are before him, contradicting the absent, giving and receiving insults in imagination, making his reply severer than the insult received, and when there is none there to encounter him, he makes up a quarrel in his own breast with much uproar. He then that is pressed down by an intolerable weight of angry thoughts, has the misfortune of a rabble in his own bosom. Another has delivered himself over to the law of avarice, and, out of conceit with his own possessions, hankers after what belongs to another: it often happens that being unable to obtain what he longs for, he spends the day indeed in idleness, but the night in thought; he is a sluggard in useful work, because he is harassed with unlawful devices; he multiplies his schemes, and stretches his bosom the wider by all the contrivances and expedients of his invention; he is busy to reach the desired objects, and in order to obtain them he casts about for the most secret windings to serve for his occasions, and the moment that he reckons himself to have hit upon any crafty contrivance on an occasion, he is now in high glee as having obtained possession of his object, and now he is contriving what he may even add further to the thing when gotten, and is considering how it ought to be improved to a better condition; and whereas he is now in possession, and is bringing it to wear a better appearance, he is next considering the snares of those that are envious of him, and pondering what dispute they may fasten upon him, and making out what answer to give, and at the time he has nothing in his hands, the empty handed disputant is wearing himself out in defence of the thing which he desires. Thus although he has not got a particle of the object desired, yet he has already in his breast the fruit of his desire in the troublesomeness of the quarrel; and so he, that is overcome by the tumultuous instigations of avarice, has a vast population besetting him. Another one has subjected himself to the empire of pride, and while he lifts himself up against his fellow-creatures, he submits his heart to the vice, to his great misery. He covets the wreaths of elevated honours, he aims to exalt himself by his successes, and all that he desires to be, he represents to himself in the secret thoughts of his own breast. He is already as it seems seated on the judgment-seat, already sees the services of his subjects at his command, already shines above others, already brings evil upon one party, or recompenses another for having done this. Already in his own imagination he goes forth into public surrounded by throngs, already marks with what observance he is sustained in his high position; yet while fancying this, he is creeping by himself alone. Now he is treading one set under his feet, now he is elevating another, now he is gratifying his dislikes upon those he treads under foot, now he is receiving applause from the other whom he has elevated. What else is that man doing, who has such a multitude of fanciful imaginations pictured in his heart, save gazing at a dream with waking eyes? and thus, since he undergoes the misery of so many combinations of cases, which he pictures to himself, he plainly carries about within him crowds, that are engendered of his desires. Another has by this time learnt to eschew forbidden objects, yet he dreads lest he should lack the good things of this world, he is anxious to retain the goods vouchsafed him; he is ashamed to appear inferior among men, and he is full of concern lest he should become either a poor man at home, or an object of contempt in public. He anxiously inquires what may suffice for himself, what the needs of his dependants may require; and that he may sufficiently discharge the rights of a patron towards his dependants, he searches for patrons whom he may himself wait upon; but whilst he is joined to them in a relation of dependence, he is undoubtedly implicated in their concerns, wherein he often consents to forbidden acts, and the wickedness, which he has no mind for on his own account, he commits for the sake of other objects which he has not forsaken. For often, while dreading the diminution of his reputation in the world, he gives his approval to those things with his superiors, which in his own secret judgment he has now learnt to condemn. Whilst he anxiously bethinks himself what he owes to his patrons, what to his dependants, what gain he may make for himself, how he may promote his inclinations, he is in a manner overlaid with resort of crowds, as many in number as the demands of the cases whereby he is distracted. But holy men, on the other hand, because their hearts are not set upon any thing of this world, are assuredly never subject to the pressure of any tumults in their breast, for they banish all inordinate stirrings of desire from the heart's bed, with the hand of holy deliberation. And because they contemn all transitory things, they do not experience the licentious familiarities of the thoughts springing therefrom. For their desires are fixed upon their eternal country alone, and loving none of the things of this world, they enjoy a perfect tranquillity of mind; and hence it is said with justice, Which built desolate places for themselves. For to 'build desolate places' is to banish from the heart's interior the stirrings of earthly desires, and with a single aim at the eternal inheritance to pant in love of inward peace. Had he not banished from himself all the risings of the imaginations of the heart, who said, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord? For he had betaken himself from the concourse of earthly desires to no less a solitude than his own self, where he would be the more secure in seeing nought without, in proportion as there was no insufficient object that he loved. For from the tumult of earthly things he had sought a singular and perfect retreat in a quiet mind, wherein he would see God the more clearly, in proportion as he saw Him alone with himself also alone. Now they, who 'build for themselves solitary places,' are very properly also called 'consuls,' for they set up the mind's solitude in themselves in such wise, that whereinsoever they have the greater ability, they never cease to consult for the good of others through charity. Accordingly let us consider a little more particularly the case of him, whom we just now noticed as 'a consul,' and see in what manner he casts abroad the counters of the virtues, for the setting forth examples of a sublime life to the lines of people under him. Observe, in order to inculcate the returning good for evil, he makes confession on his own person, saying, If I have returned on them that requited me evil, then should I deserve to fall empty before mine enemies. To excite the love of our Maker, he introduces himself saying, But it is good for me to draw near to God. To work an impression of holy humility, he shews the secrets of his heart, saying, Lord, mine heart is not haughty, nor mine eyes lofty. He excites us by his own example to imitate his unswerving zeal, saying, Do not I hate them, O Lord, that hate thee, and am not I grieved with them that rise up against thee? I hate them with perfect hatred, I count them mine enemies. To light up in us the desire of our eternal home, he laments the length of this present life, and says, Woe is me that my sojourn is prolonged. Surely he shone forth in the magnificence of the consulship, who, by the example of his own conversation, casts before us so many of virtue's counters. But let this counsellor tell whether he too builds a solitary place for himself, For he says, Lo, I fled far off and remained in the wilderness. He 'fleeth far off,' in that he raises himself from the throng of earthly desires in high contemplation of God; and he 'remains in the wilderness,' in that he persists in the retiring purpose of his mind. Of this solitude Jeremiah saith well to the Lord, I sat alone from the face of Thy hand, because Thou hast filled me with threatening. For the 'face of God's hand,' is the stroke of His righteous judgment, whereby He cast man out of Paradise, when he waxed proud, and shut him out into the darkness of his present place of banishment. But 'His threatening' is the farther dread of a subsequent punishment. Accordingly after 'the face of His hand,' we are yet further terrified with 'His threats,' because both the penalty of our present banishment has already fallen upon us in the actual experience of His judgment, and, if we do not leave off from sinning, He further consigns us to everlasting punishments. Let the holy man then, here cast away, consider whence it was that man fell, and whither the justice of the Judge yet further hurries him, if he goes on to sin afterwards, and let him dismiss from his breast the countless hosts of temporal desires, and bury himself in the deep solitude of the mind, saying, I sat alone from the face of Thy Hand; for Thou hast filled me with threatening. As though he said in plain words, 'when I consider what I already suffer in experience of Thy judgment, I seek with trembling the withdrawal of my mind from the tumult of temporal desires; for I dread even still worse those eternal punishments, which Thou dost threaten.' Well then is it said of 'kings and counsellors,' which built desolate places for themselves. In that they, who know both how to govern themselves, and to advise for others, being unable as yet to obtain admission to that interior tranquillity, fashion a resemblance to it within themselves by pursuit of a quiet mind. — Morals on the Book of Job, Book IV John Chrysostom: It seems to me that Job attempts to humble these noble characters and to persuade them not to attach a great importance to human affairs, because he has not introduced the kings into this passage without purpose or at random. Job speaks of "those who gloried in their swords." Notice again how amid his afflictions Job possesses words full of wisdom. Their wealth, in fact, has granted the kings no protection; their power has been of no use; death has come at the end for everyone. — COMMENTARY ON Job 3:20-23 Augustine of Hippo: With the kings whom the earth has put in honour, in the Church. Who boasted in their sword (Eph. 3:14); In the sword of the Spirit, that is, the word of God (Eph. 6:17). Or with princes who possess much gold; A lot of wisdom. Who filled their palace with money; From the word of God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. Or with princes that have gold, who fill their houses with silver. Whom does he call princes, but the rulers of holy Church, whom the Divine economy substitutes without intermission in the room of their predecessors? Concerning these the Psalmist, speaking to the same Church, says, Instead of thy fathers thou hast children born to thee, whom thou mayest make princes in all lands. And what does he call gold, saving wisdom; of which Solomon saith, A treasure to be desired lieth at rest in the mouth of the wise? That is, he saw wisdom as gold, and therefore called it a treasure: and she is well designated by the name of 'gold,' for that, as temporal goods are purchased with gold, so are eternal blessings with wisdom. If wisdom had not been gold, it would never have been said by the Angel to the Church of Laodicea, I counsel thee to buy of me gold tried in the fire. For we 'buy ourselves gold,' when we pay obedience first, to get wisdom in exchange, and it is to this very bargain that a certain wise man rightly stimulates us, in these words, If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. And what is signified by the 'houses,' but our consciences? Hence it is said to one that was healed, Go unto thine house. As though he had heard in plain words, 'After the outward miracles, turn back into thine own conscience, and weigh well what kind of person within thou shouldest shew thyself before God.' And what too is represented by silver but the divine revelations, of which the Psalmist says, The words of the Lord are pure words, as silver tried in the fire? The word of the Lord is said to be like silver tried in the fire, because God's word, when it is fixed in the heart, is tried with afflictions. Let the holy man then, full of the Spirit of Eternity, both sum up the things that shall be, and gather together in the open bosom of his mind all those, whom ages long after should give birth to, and consider with wonder and astonishment those Elect souls, with whom he would be enjoying rest in life eternal without the weariness of labour, had none ever been led into sin by the passion of pride, and let him say, For now should I have lain still and been quiet; I should have slept; then had I been at rest with kings and counsellors of the earth, which built desolate places for themselves, or with princes that had gold, who filled their houses with silver. For as, if no decay of sin had ever ruined our first parent, he would not have begotten of himself children of hell, but they all, who must now be saved by the Redemption, would have been born of him Elect souls, and none else, let him look at these, and reflect how he might have been at rest in their company. Let him see the holy Apostles so ruling the Church they had undertaken, that they never ceased to give it counsel by the word of preaching, and so call them kings and counsellors. After these let him behold rulers arise in their room, who by living according to wisdom should have gold, and by preaching right ways to others should shine with the silver of sacred discourse, and let him call them real princes, the houses of whose conscience are full of gold and silver. But as it is not enough sometimes for the Spirit of Prophecy to foresee future events, unless at the same time it presents to the view of the prophet the past and by-gone, the holy man opens his eyes below and above, and not only fixes them on the future, but also recalls to mind the past. — Morals on the Book of Job, Book IV Gregory the Dialogist: MORAL INTERPRETATION. Or as an hidden untimely birth I had not been; as infants which never saw light. An abortive child, because it is born before the full period, being dead is forthwith put out of sight. Whom then does the holy man term 'abortives,' with whom he might 'have been at rest,' he reflects, saving all the Elect, who from the beginning of the world lived before the time of the Redemption, and yet studied to mortify themselves to this world. Those who had not the tables of the Law, 'died' as it were 'from the womb,' in that it was by the natural law that they fear their Creator, and believing the Mediator would come, they strove to the best of their power, by mortifying their pleasures, to keep even those very precepts, which they had not received in writing. And so that period, which at the beginning of the world produced our fathers dead to this life, was in a certain sense the 'womb of an abortive birth.' For there we have Abel, of whom we read not that he resisted his brother when he slew him. There Enoch, who approved himself such that he was carried up to walk with the Lord. There Noah, who hereby, that he was acceptable to the searching judgment of God, was, in the world, the world's survivor. There Abraham, who, while a pilgrim in the world, became the friend of God. There Isaac, who, by reason of his fleshly eyes waxing dim, by his age had no sight of things present, but by the efficacy of the prophetic Spirit lighted up future ages even with his extraordinary luminousness of sight. There Jacob, who in humility fled his brother's indignation, and by kindness overcame the same; who was fruitful indeed in his offspring, but yet being more fruitful in richness of the Spirit, bound that offspring with the chains of prophecy. And this untimely birth is well described as hidden, in that from the beginning of the world, while there are some few, whom we are informed of by Moses' mention of them, by far the largest portion of mankind is hidden from our sight. For we are not to imagine that during all the period up to the receiving of the Law, only just so many righteous men came forth, as Moses has run through in the most summary notice. And thus, forasmuch as the multitude of the righteous born from the beginning of the world is in great measure withdrawn from our knowledge, this untimely birth is called hidden. And it is also said, not to have been, because a few only being enumerated, the generality of them are not preserved among us by any written record for their memorial. As infants which never saw light. Now it is rightly added; For they, who came into this world after the Law was received, were conceived to their Creator, by the instruction of the same Law; yet, though conceived, they never saw light, in that these never could attain to the coming of the Lord's Incarnation, which yet they stedfastly believed; for the Lord Incarnate saith, I am the Light of the world; and that very Light declareth, Many Prophets and righteous men have desired to see those things which ye see, and have not seen them. Therefore the fruit 'conceived never saw light,' in that, although quickened to entertain the hope of a future Mediator by the plain declarations of the Prophets, they were never able to behold His Incarnation. In all these then the inward conception brought forth a form of faith, but never carried this on so far as to the open vision of God's Presence; for that death intervening hurried them from the world before Truth made manifest had shed light thereon. Thus the holy man then, full of the spirit of Eternity, fixes to his memory by the hand of the heart all that is transient; and because every creature is little in regard to the Creator, by the same Spirit, Which hath nought either in Itself or about Itself saving always to be, he views both what shall be, and what hath been, and directs the eye of his mind both below and above, and regarding things that are coming as past, he burns in the core of his heart toward eternal Being, and says, For now I should have lain still and been quiet. For 'now' belongs to the present time, and what else is it for one to seek a rest always placed in the present, but to pant after that bliss of eternity, whereunto there is nought in coming or in going? Which always Being The Truth, by the lips of Moses, shews to be His own attribute, so as to communicate it to us in some degree in the words, I AM THAT I AM, and He said, Thus shalt thou say unto the children of Israel, HE THAT IS hath sent me unto you; and now, that he is contemplating things transient, and seeking an ever present bliss, and making mention of the light to come, and enumerating and considering the orders of the Elect children thereof, let him now shew us in a little plainer terms the rest itself that appertains to this light, and let him shew in plainer words, what is brought to pass therein every day relating to the life and conduct of the wicked. — Morals on the Book of Job, Book IV John Chrysostom: "Or like a stillborn child that never sees the light," he says. Notice how, in order that he may not appear to be arrogant, he even compares himself with a stillborn child, so absolutely wretched and pitiful is he. — COMMENTARY ON Job 3:20-23 Augustine of Hippo: Like a runt escaped from his mother's womb; And that was not noticed. Or like children who have not seen the light; Who have not reached any distinguished rank. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. There the wicked cease from disturbance, and there the weary in strength be at rest. We have already said above, that herein, viz. that the hearts of sinners are possessed with a tumult of desires, they are grievously oppressed by a host of goading thoughts, but in this light, which the 'infants conceived' never saw, the wicked are said to 'cease from their disquietude' for this reason, that the coming of the Mediator, which the fathers under the Law had long waited for, the Gentiles found to the peace of their life, as Paul testifies, who saith, Israel hath not obtained that which he seeketh for, but the election hath obtained it. In this light then 'the wicked cease from disquietude,' inasmuch as the minds of the untoward, when they have come to the knowledge of the truth, eschew the wearisome desires of the world, and find rest in the quiet haven of interior love. Does not the Light Itself call us to this rest when It says, Come unto Me, all ye that labour and are heavy laden, and I will give you rest; take My yoke upon You and learn of Me, for I am meek and lowly in heart: and ye shall find rest unto Your souls; For My yoke is easy, and My burthen is light. For what heavy yoke does He put upon our mind's neck, Who bids us shun every desire that causes disquietude? What heavy burthen does He lay upon His followers, Who warns us to decline the wearisome ways of the world? Now, by the testimony of the Apostle Paul, Christ died for the ungodly; and it was for this reason that the Light Itself condescended to die for the ungodly, that these might not continue in the disorderment of their state of darkness. So let the holy man consider with himself, that by the mystery of the Incarnation 'the Light' rescues the wicked from heavy toil, while It takes clean away all the aims of wickedness from their hearts; let him reflect how every converted person has already here below a taste, by inward tranquillity, of that rest which he desires to have throughout eternity, and let him say, There the wicked cease from, disturbance, and the weary in strength are at rest. And there the weary in strength are at rest. For all they that are strong in this world are by their might in one way strong, not wearied out in strength; but they that are endued with might in the love of their Maker, the more they be strengthened in the love of God, which is their object of desire, become in the same degree powerless in their own strength, and the stronger their longing for the things of eternity, the more they are wearied as to earthly objects by a wholesome failure of their strength. Hence the Psalmist, being wearied with the strength of his love, said, My soul hath fainted in Thy salvation. For his soul did faint while making way in God's salvation, in that he panted with desire of the light of eternity, broken of all confidence in the flesh. Hence he says again, My soul longeth, yea, even fainteth for the courts of the Lord. Now when he said 'longeth,' he added rightly, and 'fainteth,' since that longing for the Divine Being is little indeed, which is not likewise immediately followed by a fainting in one's self. For it is but meet that he who is inflamed to seek the courts of eternity, should be enfeebled in the love of this temporal state. So that he should be cold to the pursuit of this world, in proportion as he rises with soul more inflamed to the love of God. Which love if he completely grasps, he then at the same time completely quits the world, and the more entirely dies to temporal things, the higher he is made to soar after the life to come by the inspirations of Eternity. Had not that soul found itself wearied in its own strength, which exclaimed, My soul was melted when he spake; clearly in that while the soul is touched by the inspirations of the secret communication, weakened in the seat of its own strength, it is 'melted' by the desire wherewith it is swallowed up, and finds itself wearied in itself by the same step whereby it is brought to see that there is a might without itself to which it soars. Hence when the Prophet was telling that he had seen a vision of God, he adds, And I, Daniel fainted and was sick certain days; for when the soul is held fast to the power of God, the flesh waxes faint in respect of its own strength. Thus Jacob, who held an Angel in his hold, immediately afterwards halted upon one foot; for he that regards things on high with a genuine love, already forswears to walk in this world with a doubleminded affection. For he rests upon one foot, who is strong in the love of God alone; and it must needs be that the other should wither, for when the virtue of the soul gains increase, it behoves assuredly that the strength of the flesh wax dull. Let blessed Job, then, review the deep recesses of the hearts of the faithful, and consider the haven of inward peace that they find, while in advancing unto God they are enfeebled in their own strength, and let him say, There the weary in strength be at rest. As if he taught in plain words, 'there the repose of light is the reward of those, whom the advancement of inward restoration wearies here.' Nor ought it to influence us, that after naming light he did not subjoin, in this, but there, for that which he beholds encompassing the Elect, he discovers to be our place as it were. Whence then the Psalmist, when contemplating the unchangeableness of Eternity, and saying, But Thou art the same, and Thy years shall not fail; proclaims that this is the place of the Elect, by adding, But the children of Thy servants shall dwell there. For God, Who without position containeth all things, remains a place without locality to us who come to Him. And when we reach this place, our eyes are opened to see, what infinite vexation even our very repose of mind was in this life, for though the righteous by comparison with the bad already enjoy rest, yet in estimating the inmost Rest, they are altogether not at rest. — Morals on the Book of Job, Book IV Augustine of Hippo: There the wicked have laid down their fury; Dying to this world. There rest the strong ones exhausted with fatigue; Tired in their bodies, not in their souls; or after fulfilling the destiny of perishable creatures. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. There the former prisoners are alike without vexation. For though the just are possessed by no riot of carnal desires, yet the clog of corruption binds them down in this life with hard chains; for it is written, For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things. So herein even, that they are still mortal beings, they are weighed down by the burthen of their state of corruption, and chained and bound by its clogs, in that they are not yet risen in that liberty of an incorruptible life. For they meet with one thing from the mind, and another from the body, and they are spent every day in the inward conflict with themselves. Are they not indeed bound with the hard chain of vexation, whose mind, without labour, is dissolved in ignorance, and is not trained without the strivings of labour? When forced it stands erect, of itself it lies prostrate, and yet as soon as raised up, it forthwith falls, by conquering itself with laborious effort, its eyes are opened to see heavenly things, but recoiling, it flees the light, which had illuminated it. Are they not bound fast with the hard chain of vexation, who when their fired soul draws them with a perfect desire to the bosom of inward peace, suffer perturbation from the flesh in the heat of the conflict? And though this now no longer encounters it face to face, as though drawn up with hostile front, yet it still goes muttering like a captive in the rear of the mind, and, though with fears, it yet defiles with vile clamouring the form of fair tranquillity in the breast. Therefore, though the Elect subdue all enemies with a strong hand, since they long for the security of inward peace, it is yet a grievous vexation to them to have something still to vanquish. And leaving these out of the question, they endure over and above those chains too, which a sore necessity outwardly fastens upon them; for to eat, to drink, and to be tired, are chains of corruption, and chains too, which can never be unloosed, save when our mortal nature is turned into the glory of an immortal nature; for we fill our body with food to sustain it, lest it fail from extenuation; and we thin it down by abstinence, lest it oppress by repletion. We quicken it by motion, lest it be killed by lying motionless, but by setting it down we soon stop its motions, that by that very activity it may not give under. We clothe it with garments as a succour to it, lest the cold destroy it, and cast off these succours so sought after, lest the heat should parch it. Exposed then to so many vicissitudes and chances, what else do we, but drudge to the corruptibility of our state of being, that howsoever the multiplicity of the services rendered to it may sustain that body, which the fretting care of a frail nature subject to change weighs to the ground. Hence Paul says well, For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. For 'the creature is made subject to vanity, not willingly,' in that man, who willingly left the footing of inborn firmness, being pressed down by the weight of a deserved mortality, is the unwilling slave of the corruption of his changeful condition. But this creature is then rescued from the slavery of corruption, when in rising again it is lifted uncorrupt to the glory of the sons of God. Here then the Elect are bound with vexation, in that they are still pressed down by the curse of their corrupt condition. But when we are stripped of our corruptible flesh, we are as it were loosened from those chains of vexation, whereby we are now held bound. For we already long to come into the presence of God, but we are still hindered by the clog of a mortal body. So that we are justly called 'prisoners,' in that we have not as yet the advance of our desire to God free before us. Hence Paul, whose heart was set upon the things of eternity, yet who still carried about him the load of his corruption, being in bonds exclaims, Having a desire to be unloosed and to be with Christ. For he would not desire to be 'unloosed,' unless, assuredly, he saw himself to be in bonds. Now because he saw that these bonds were most surely to be burst at the Resurrection, the Prophet rejoiced as if they were already burst asunder, when he said, Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving. Let the holy man then reflect that inward light is the haven that receives converted sinners, and let him say, There the wicked cease from trouble. Let him reflect, that holy men, being awearied with the exercising of desire, enjoy the deeper repose in that inmost bosom, and let him say, And there the weary in strength are at rest. Let him reflect, that being absolved from all the bonds of corruption at once and together, they attain those uncorrupt joys of liberty. And the former prisoners are alike without vexation. And it is well said, the former prisoners, for while that ever present bliss is in his view, all that shall be, and is going, seems as though past. For whilst the end of all things is awaited, all that passes away is accounted already to have been. But let him tell what all they, for whom the interior rest is there in store, shall meanwhile have done here. They have not heard the voice of the exactor. Who else is to be understood by the title of the 'exactor,' saving that insatiate prompter, who for once bestowed the coin of deceit upon mankind, and from that time ceases not daily to claim the debt of death? Who lent to man in Paradise the money of sin, but by the multiplying of wickedness is daily exacting it with usury? Concerning this exactor, Truth saith in the Gospel, And the Judge deliver thee to the officer. Therefore the voice of this exactor is the tempting of persuasion to our hurt. And we hear the voice of the exactor, when we are smitten with his temptation, but we do not hear it effectually if we resist the hand that smites, for he 'hears' that feels the temptation, but he hears effectually who yields to the temptation. So let it be said of the righteous, They have not heard the voice of the exactor; for though they hear his prompting in that they are tempted, they do not hear it effectually, for that they take shame to yield thereto, but because whatsoever the mind loves with great affection, it is often repeating even in utterance of the lips; blessed Job, in that he views the crowds of inward peace with fulness of affection, again employs himself about the description of it. — Morals on the Book of Job, Book IV Augustine of Hippo: They did not hear the voice of the exacter. Hence the words: The judge will deliver you to the exactor (Lk. 12:58); That is to say, their sins are forgiven them; he spoke of the ungodly. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MORAL INTERPRETATION. The small and great are there; the servant is free from his master. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one surpasses another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are many mansions. But in those 'many mansions,' the very diversity of rewards will be in some measure in harmony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are 'many mansions,' and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. He had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, and in Thy book were all My members written. He beheld 'the small and the great together,' when he declared, He will bless them that fear the Lord, both small and great. And the servant is free from his master. And it is well added, For it is written, Everyone that sinneth is the servant of sin. For whosoever yields himself up to bad desire, submits the neck of his mind, till now free, to the dominion of wickedness. Now we withstand this master, when we struggle against the evil whereby we had been taken captive, when we forcibly resist the bad habit, and treading under all froward desires, maintain against the same the right of inborn liberty, when we strike our sin by penitence, and cleanse the stains of pollution with our tears. But it oftentimes happens, that the mind indeed already bewails what it remembers itself to have done amiss, that already it not only forsakes its misdeeds, but even chastises them with the bitterest lamentations, yet while it recalls to memory the things that it has done, it is affrighted and sorely dismayed against the Judgment. It already turns itself with a perfect intention, but does not yet lift itself up in a perfect state of security, for while it weighs the rigid exactness of the final scrutiny, it trembles with anxiety between hope and fear, for it knows not, when the righteous Judge comes, what He will reckon, what He will remit of the deeds done. For it remembers what evil deeds it has committed, but it cannot tell whether it has worthily bewailed the commission of them, and it dreads lest the vastness of the sin exceed the measure of penance. And it is very often the case that 'Truth' already remits the sin, yet the troubled soul, whilst it is full of anxiety for itself, still trembles for the pardon thereof. So that in this present life the servant already escapes from his master, yet he is not free from him, in that by chastisement and penance man already forsakes his sin, yet he still fears the strict Judge for the recompensing of it. There then 'the servant will be free from his master,' when there will be no longer misgiving about the pardon of sin, when the recollection of its sin no longer condemns the soul, now secured, where the conscience does not tremble under a sense of guilt, but exults in the pardon of the same in a state of freedom. But if man is reached there by no remembrance of his sin, how does he congratulate himself that he has been saved therefrom? Or how does he return thanks to his Benefactor for the pardon, which he has received, if by an intervening forgetfulness of his past wickedness, he knows not that he is a debtor to suffer punishment? For we must not pass over negligently that which the Psalmist says, I will sing of the mercies of the Lord for ever. For how does he 'sing of the mercies of God for ever,' if he knows not that he has been miserable; and if he has no recollection of past misery, whence does he answer with praises the bestowal of mercy? And again, we must enquire how the mind of the Elect can be in perfect bliss, if amidst its joys the memory of its guilt reaches it? Or how does the glory of indefectible light shine out, when it is overcast by the sin that is recalled to mind? But be it known, that just as oftentimes now in joy we call to mind sad things, so in the future life, we bring back the memory of past sin without any hurt to our bliss. For it very often happens, that in the season of health, we recall to mind past pains without feeling pain, and in proportion as we remember ourselves sick, the more we hug ourselves in health. And so in that blissful estate there will be a remembrance of sin, not such as to pollute the mind, but to attach us the more closely to our joy, that while the mind without pain remembers itself of its pain, it may the more clearly perceive itself to be a debtor to the physician, and so much the more cherish the health it has received, in proportion as it remembers what it has escaped of uneasiness. And so then, placed in that state of bliss, we so regard our evil deeds without loathing, as now being set in light, without any inward blindness of the heart, we see the darkness with our mind; for though that be dim which we perceive with the imagination, this comes from the sentence of light, not from the misfortune of blindness. And thus throughout eternity we render to our Benefactor the praise of His mercy, yet are in no degree oppressed with the consciousness of wretchedness; for whilst we review our evils without any evil betiding the mind, on the one hand there will never be ought to defile, the hearts that render praise on the score of past wickednesses, and again there will always be somewhat to inflame them to the praise of their Deliverer. Therefore, because the repose of inward light does in such sort transport the great ones into itself, that yet it does not leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master. — Morals on the Book of Job, Book IV Augustine of Hippo: There are the big and the small. Here we can see only one man, according to this sentence: He who humbles himself will be glorified (Lk. 14:11). And the servant who does not fear his master; In the sense of this passage, Do you want to fear power? do good (Rom. 13:3); Or of this other: Perfect love drives away fear (I Jn. 4:18). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore is light given to one that is in misery? In holy Scripture prosperity is sometimes represented by the title of light, and this world's adversity by the name of night. Hence it is well said by the Psalmist, As is its darkness, so also is its light. For as holy men thus trample upon the prosperity of this state by contemning it, as also they sustain its adverse fortune by trampling upon it, by an exceeding highmindedness laying under their feet alike the good and the ill of the world, they declare, As its darkness, so also is its light. As though they said in plain words, 'as its griefs do not force down the resoluteness of our fixed mind, so neither can its caresses corrupt the same.' But since these last, as we have said above, though they fail to lift up the mind of the righteous, do yet cause them disquietude; holy men, who know themselves to be in misery in this wearisome exile, shrink from shining in its prosperity. Hence it is well said at this time, Wherefore is light given to one that is in misery? for 'light is given to those in misery,' when they, who, by contemplating things above, see themselves to be in misery in this our pilgrimage, have the brightness of transitory prosperity bestowed upon them; and when they are deploring grievously, that they are slow in returning to their country, they are over and above constrained to bear the burthen of honours. The love of eternal things is crushing them, and at the same time the glory of temporal things smiles upon them. When these reflect what the things are, which keep them down below, and what those are that they see not of the things above, what those are that set them up on earth, and what they have lost of heavenly blessings, they are stung with regret of their prosperity. For though they see that they are never wholly overwhelmed thereby, yet they anxiously consider that their thoughts are divided between the love of God, and the gifts of His hand; and hence when he says, Wherefore is light given to him that is in misery? he subjoins forthwith, And life unto the bitter in soul? For all the Elect are bitter in soul, in that either they never cease to punish themselves by weeping for the transgressions they have committed, or they afflict themselves with regrets, that banished here far from the face of their Creator, they are not yet admitted to the bliss of the eternal country; and of their hearts it is well said by Solomon, The heart knoweth its own bitterness, and a stranger shall not intermeddle with his joy. For the hearts of the reprobate are likewise in bitterness, for that they are afflicted even by their very bad passions themselves. Yet they know not of this very bitterness, because having voluntarily blinded their own eyes, they cannot estimate what they are undergoing; but on the contrary the heart of a good man knoweth its own bitterness, for it knows the hard condition of this place of exile, wherein it is cast forth to be torn in pieces; and it sees how tranquil is all that it has lost, how troubled the condition it has fallen into. Yet this embittered heart is one day brought back to its own joy, and a stranger shall not intermeddle therewith, in that he, who now casts himself forth without, away from this sorrow of the heart, in his aims, will then remain shut out from its interior festival. — Morals on the Book of Job, Book V John Chrysostom: "Why is light given," Job asks, "to those whose soul dwells in bitterness, and life to those souls who are in pain?" Again this is not the language—God forbid!—of someone who makes rebukes, but of someone who searches and suffers. In fact, when words are spoken with a different spirit, they must not be interpreted in the same manner. Therefore, when a philosopher asserts, "Why does a senseless person have riches at his disposal?" he only shows that he is unworthy of riches. From this we learn that not only life but also death is useful, when it is more desired than evil. — COMMENTARY ON Job 3:20-23 Augustine of Hippo: Why is light given to those who are in sorrow? This is the honour bestowed on the wicked. And life to souls who are in pain? In what produces pain, that is, in sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which long for death, but it cometh not. For they desire to mortify themselves wholly, and to be entirely extinct of the life of temporal glory, but by the secret appointments of God they are often forced either to take the lead in command, or to busy themselves with dignities imposed on them, and in these circumstances they unceasingly look for a perfect mortification, but this expected death cometh not; in that the use of them is still alive to temporal glory even against their will, though they submit to that glory from the fear of God, and while they inwardly retain their aim after piety, they outwardly discharge the functions of their station, that they should neither quit their perfection in their inward purpose, nor set themselves against the dispensations of their Creator in a spirit of pride. For by a marvellous pitifulness of the Divine Nature it comes to pass, that, when he, who aims at contemplation with a perfect heart, is busied with human affairs, his perfect mind at once profits many that are weaker, and in whatever degree he sees himself to be imperfect, he rises therefrom more perfect to the crowning point of humility. For sometimes by the very same means, whereby holy men suffer loss in their own longings, they bear off the larger profits by the conversion of others, for, while it is not permitted them to give themselves thereto as they desire, it is their grateful office to carry off along with themselves others, whom they are associated with. And so it is effected by a wonderful dispensation of pity, that by the same means, whereby they seem to themselves to be the more undone, they rise with richer resources to the building up of their heavenly Country. Now sometimes they fail to attain the desires, that they have conceived, for this reason, that by the very interposing of the delay, they may be made to expand to the same objects with an enlarged embrace of the mind, and by a striking dispensation it is effected that that, which if fulfilled might perhaps become thin and poor, being kept back, gains growth. For they desire so to mortify themselves that, if it may be vouchsafed, they may already perfectly behold the face of their Creator, but their desire is delayed that it may gain increase, and it is fostered in the bosom of its slow advancement that it may grow larger. Hence the Bride, panting with desire of her Bridegroom, justly cries out, By night on my bed I sought him, whom my soul loveth: I sought him, but I found him not. The Spouse hides himself when He is sought, that not being found He may be sought for with the more ardent affection, and she in seeking is withheld, that she cannot find Him, in order that being rendered of larger capacity by the delay she undergoes, she may one day find a thousandfold what she sought. Hence when blessed Job said, Which long for death, but it cometh not; that he might the more minutely particularize this very desire of those seekers, he thereupon adds; And dig for it as for hid treasures. For all men that seek for a treasure by digging, the deeper they have begun to go, kindle to the work with the greater energy; for in the same proportion that they reckon themselves to be now, at this moment, approaching the buried treasure, they strive with increased efforts in digging for it. They, then, that perfectly desire the mortification of themselves, seek it as they that dig for hid treasures, for the nearer they are brought to their object, the more ardent they shew themselves in the work. Therefore they never flag in their labour, but increase the more in the exercise thereof; for that in the degree, that they reckon on their reward as now nearer at hand, they spend themselves the more gladly in the work. Hence Paul says well to some, that were seeking the hid treasure of the eternal inheritance, Not forsaking the assembling of ourselves together as the manner of some is; but consoling one another, and so much the more as ye see the day approaching. For to give consolation to the labourer, is to continue labouring in like manner to him, the sight of a fellow labourer being the alleviation of our own labour, as, when a companion joins us in a journey, the way itself is not shortened, yet the toilsomeness of the way is alleviated by the society of a companion. Therefore, whereas Paul looked for their consoling one another in their labours, he added these words, and so much the more as ye see the day approaching. As though he said, 'let your labour increase the more, that now the reward of your labour itself is nigh at hand.' As if he expressed himself in plain words, 'Do ye seek a treasure? Then ye should dig for it with the greater ardour, that ye have by digging reached by this time close to the gold ye were in quest of.' Though this, that he says, Which long for death and it cometh not; and dig for it as for hid treasures, may be taken in another sense also. For in that we cannot perfectly die to the world, unless we bury ourselves within the invisible depths of our own heart from all things visible, they that long for the mortifying of themselves, are well compared to those that dig for a treasure. For we die to the world by means of an unseen wisdom, of which it is said by Solomon, If thou seekest her as silver, and diggest for her as for hid treasures. Since wisdom lieth not on the surface of things, for it is deep in the unseen. And we then lay hold on the mortification of ourselves, in attaining wisdom, if, relinquishing visible things, we bury ourselves in the invisible; if we so seek for her in the digging of the heart, that every imagination, which the mind conceives, of an earthly nature, she puts from her with the hand of holy discernment, and acquaints herself with the treasure of virtue which was hidden from her. For she soon finds a treasure in herself, if she thrust from her that heap of earthly thoughts, which lay as a wretched load upon her. Now because he describes death coveted as a treasure, he rightly subjoins... — Morals on the Book of Job, Book V John Chrysostom: In this way Job speaks of "those who long for death," but, he says, "it does not come." That is why the Preacher in Ecclesiastes says, "For everything there is a season" and, in another passage, "O death, how your memory is sweet." When you hear Job's wife suggesting to him, "Curse God, and die," you should not suppose that he did not answer because of his love of life but because of his piety. Indeed he who considered death to be very desirable and saw it as a real goodness when he was allowed to obtain it did not dare speak against God. — COMMENTARY ON Job 3:20-23 Augustine of Hippo: Who desire death, and it does not come. They do not gather fruit from sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which rejoice exceedingly and are glad, when they can find the grave. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried. For in a certain sense we still live to this world, when in spirit we roam abroad therein. But we are buried in the grave as dead, when being mortified in things without, we secrete ourselves in the depths of interior contemplation. And therefore holy men never cease to mortify themselves with the sword of the sacred Word to the importunate calls of earthly desires, to the throng of unprofitable cares, and to the din of obstreperous tumults, and they bury themselves within before God's presence in the bosom of the mind. Hence it is well said by the Psalmist, And Thou shalt hide them in the secret of Thy presence from the strife of tongues. Which though it be not until afterwards fully brought to pass, is yet even now in a great measure accomplished, when with the feeling of delight they are caught away into the inward parts from the strife of temporal desires, so that, whilst their mind wholly expands in every part to the love of God, it is not rent and torn by any useless anxiety. Hence it is that Paul had seen those disciples as dead, and as it were buried in the grave by contemplation, to whom he said, Ye are dead, and your life is hid with Christ in God. He, then, that seeks for death rejoices when he finds the grave; for whoso desires to mortify himself, is exceeding joyful on finding the rest of contemplation; that being dead to the world he may lie hid, and bury himself in the bosom of interior love from all the disquietudes of external things. But since in addition to this, that he speaks of a treasure being dug up, the finding of a grave is further introduced, it is needful that our mind's eye should keep this in view, that the ancients buried their dead with their wealth. He, then, that seeks for a treasure, 'rejoices when he has found the grave,' in that when we, in quest of wisdom, turn the pages of Holy Writ, when we trace out the examples of those that have gone before us, we as it were derive joy from the grave, for we find the mind's wealth among the dead, who, because they are perfectly dead to this world, rest in secret with their riches beside them. And so he is made rich by the grave, who, following the example of the righteous, is raised up in the excellency of contemplation. — Morals on the Book of Job, Book V Ishodad of Merv: A person's actions are veiled and hidden by his death. God covers his way. The word covers means that God spares some afflictions through death, because the action of covering on God's part is an aid. — COMMENTARY ON Job 3:22 Gregory the Dialogist: Why is light given to a man whose way is hid, and whom God hath encompassed with darkness? For 'man's way is hid to him,' in that though he already takes cognizance of the kind of life that he is leading, he does not yet know to what issue it tends. Though his affections are now fixed on things above, though he seeks them with all his longings, he is yet ignorant whether he shall persevere in the same longings. For forsaking our sins we strive after righteousness, and we know whence we are come, but we know nothing whereunto we may arrive. We know what we were yesterday, but we cannot tell what we may chance to be to-morrow. 'Man's way then is hid to him,' in that he so sets the foot of his labour, that, this notwithstanding, he can never foresee the issue of the accomplishment thereof. Now there is also another 'hiding of our way.' For there are times when we are ignorant, whether the very things which we believe we do aright, are rightly done in the strict Judge's eye. For, as we have also said a long way above, it often happens that an action of ours, which is cause for our condemnation, passes with us for the aggrandizement of virtue. Often by the same act, whereby we think to appease the Judge, He is urged to anger, when favourable. As Solomon bears witness, saying, There is a way which seemeth right unto a man; but the end thereof are the ways of death. Hence, whilst holy men are getting the mastery over their evil habits, their very good practices even become an object of dread to them, lest, when they desire to do a good action, they be decoyed by a semblance of the thing, lest the baleful canker of corruption lurk under the fair appearance of a goodly colour. For they know that they are still charged with the burthen of corruption, and cannot exactly discern the things that be good. And when they bring before their eyes the standard of the final Judgment, there are times when they fear the very things which they approve in themselves; and indeed they are in mind wholly intent on the concerns of the interior, yet alarmed from uncertainty about their doings, they know not whither they are going. Hence after he had said, Wherefore is light given to one that is in misery? it is with propriety added, to a man whose way is hid? As though the words were, 'Why has that man this life's success for his portion, who knows not of his course of conduct, in what esteem it is held by his Judge. And it is rightly subjoined, And whom God hath encompassed with darkness. For man is 'encompassed with darkness,' since howsoever he may burn with heavenly longings, he is ignorant how it goes with him in the interior. And he is in great fear lest aught concerning himself should meet him in the Judgment, which is now hidden from himself in the aspirations of holy fervour. 'Man is encompassed with darkness,' in that he is closed in by the clouds of his own ignorance. Is not that man 'encompassed with darkness,' who most often neither remembers the past, nor finds out the future, and scarce knows the present? That wise man had seen himself to be encompassed with darkness, when he said, And with labour do we find the things that are before us; but the things that are in heaven who shall search out? The Prophet beheld himself 'encompassed with' such 'darkness,' when he was unable to discover the interior springs of His inmost economy, saying, He made darkness His secret place. For the Author of our being, in that, when we were cast out into this place of exile, He took from us the light of His vision, buried Himself from our eyes as it were 'in the secret place of darkness.' Now as often as we attentively regard this same darkness of our blind estate, we stir up the mind to lamentation. For it weeps for the state of blindness, which it is under without, if it remember in humility that it is bereft of light in the interior, and when it looks to the darkness which surrounds it, it is wrung with ardent longing for the inward brightness, and rent with thought's whole effort, and that light above, which as soon as created it relinquished, now debarred, it makes the object of its search. Whence it very often happens that that radiance of inward joy bursts out amidst those very tears of piety; and that the mind, which had lain torpid in a state of blindness, being fed with sighs, receives strength to gaze at the interior brightness. — Morals on the Book of Job, Book V John Chrysostom: "Death is rest for man." This is what Job declares. Now if death brings rest, why don't the majority of people rush to it? Because God has made life desirable in order to prevent us from running to death. "Its way is hidden." In my opinion Job is speaking about death, but by pretending that his words are about the way of humankind. This indicates that Job's words concerning death are what has been said before, especially in the expression, "they dig for it more than for hidden treasures," things that are evidently hidden. Our future is unknown, Job says. We do not uncover it. Please do not speak to me about those who hang themselves, because Job speaks about what conforms to nature and the commandments of God. "God has surrounded it," he says, "with a wall." As the gospel states, "The day of the Lord comes as a thief in the night." To avoid the response, "Why do you not choose death?" Job answers, "The Lord has surrounded it with a wall." Its doors are closed. — COMMENTARY ON Job 3:20-23 Augustine of Hippo: Death is a rest for the man whose life is hidden. Because it is only seen by God, or known only to a few. This is the death that makes us die in the world; in the other there is no rest. God shut him up on all sides; By not abandoning him to the desires of his heart. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For my sighing cometh before I eat. For the soul's 'eating' is its being fed with the contemplations of the light above, and thus it sighs before it eats, in that it first travails with the groanings of sorrow, and afterwards is replenished with the cheer of contemplation. For except it sigh, it eats not, in that he that refuses to humble himself, in this exile we are in, by the groanings of heavenly desires, never tastes the delights of the eternal inheritance. For all they are starved of the food of truth, that take joy in the emptiness of this scene of our pilgrimage, but he 'sighs,' that 'eats,' because all who are touched with the love of truth, are at the same time fed with the refreshments of contemplation. The Prophet 'ate sighing,' when he said, My tears have been my bread. For the soul is fed by its own grief, when it is lifted up to the joys above by the tears, which it sheds, and indeed it bears within its sorrowful sighings, but it receives food for its refreshing, the more the force of its love gushes out in weeping. And hence blessed Job still goes on with the violence of that weeping, adding, And my roarings are poured out like overflowing waters. Waters, that overflow, advance with a rush, and swell with billows evermore increasing. Now whilst the Elect set the judgments of God before the eyes of their mind, whilst they dread the secret sentence concerning them, whilst they trust to attain to God, but yet are in fear lest they should not attain, while they call to mind their past doings, which they weep over, whilst they shrink from the events that still await them, in that they are unknown, there are gathered in them as it were a kind of billows, as of water, which spend themselves in the roarings of grief, as upon a shore beneath them. The holy man then saw how great are the billows of our thoughts in our penitential mourning, and he called the very waves of our grief overflowing waters, saying, And my roarings are like overflowing waters. Now there are times when the righteous, as we likewise said a little above, even in the midst of their very good works, are affrighted and give themselves to continual mourning, lest they should offend by some secret misdemeanour therein. And when God's scourges suddenly take hold of them, they imagine that they have done despite to the grace of their Maker, in that being either impeded by infirmities, or weighed down with sadness, they are not ready to perform works of mercy to their neighbours; and their heart turns to mourning, for that the body is become slack to its devout ministration. And whereas they see that they are not adding to their reward, they fear that their past deeds also have been displeasing. — Morals on the Book of Job, Book V Philoxenus of Mabbug: And besides this righteous king, listen also unto the words of the spiritual athlete Job, whom the healing of the spirit taught what manner of thing he should set upon his table before his food, "For my sighing entereth in before I eat, and my roarings are poured out like water;" these are the fruits which he took before his food, groanings and weeping, and then he drew nigh to eat his natural food, for he ate first of all suffering, and drank the tears of his groanings, and then he took his carnal food, from which also we may learn that that which he ate was consecrated and not ordinary food. — 13 Ascetic Discourses, Discourse 11 -- On Abstinence Augustine of Hippo: Before taking my food, the groan is on my lips. Before the joy of heavenly food comes tribulation. And I cry in anguish, sending that I cannot avoid what I dread. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For the thing that I greatly feared is come upon me, and that which I am afraid of is come unto me. The righteous therefore lament and fear, and torment themselves with bitter lamentations, because they dread to be given over, and though they rejoice in their own correction, the correction itself disturbs their fearful spirits, lest the evil, which they are undergoing should not be the merciful stroke of discipline, but the righteous visitation of vengeance. And the Psalmist reflecting thereupon says with justice, Who knoweth the power of Thine anger? For the power of God's anger cannot be conceived by our faculties, in that His dispensation, by its undiscerned provisions concerning us, often takes us up in that very point where it is counted to abandon us, and in the very thing wherein it is supposed to take us up, it forsakes us. So that very often that is rendered grace to us, which we call wrath, and that is sometimes wrath, which we account to be grace. For strokes of affliction are the correction of some men, but others they lead to a frenzy of impatience, and there are some whom prosperity, in that it soothes them, calms from a state of madness, while there are others whom, seeing that it uplifts them, it wholly turns adrift from every hope of conversion. Now vice forces all men down beneath, but some the more easily return from thence, that they take the greater shame to themselves to have fallen thereunto. And attainments in virtue in every case raise men on high, yet sometimes some men, in that swelling thoughts are engendered from their virtues, fall down by the very pathway of their rise. And so forasmuch as the power of God's wrath is little known, under all circumstances it must needs be unceasingly feared. — Morals on the Book of Job, Book V Julian of Eclanum: I did not ignorantly run into the things that I suffer. In fact, when I saw in others poverty's afflictions and the different diseases of the body, my communion with nature and my body warned me to fear lest anything of the same kind should happen to me. Therefore, I am also forced to fear an increase in the misfortunes I bear. This anticipation makes death look better than life. — EXPOSITION ON THE BOOK OF Job 3:25-26 Augustine of Hippo: For the dread fear, fear has come to me. The adversity which comes to us from the divine mercy for our amendment. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: From this, Job's preparation against the adversary emerges. Even Paul, who possessed the hope and grace of the Spirit, was vigilant and fought the adversary, since he knew that for the holy the struggle "was not against enemies of blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil." Our struggle is also against the archvillain himself, the devil, who prowls around "like a roaring lion … looking for someone to devour." Even though Job was vigilant, the devil did not refrain from asking for permission to test him and to impose on him the burden he proceeds to place on him. Job's difficult experience seems like God's wrath, yet he knows that his sufferings are not the result of his sinfulness. For Job states, "I know that I shall be vindicated." Even in other passages Scripture describes hardship as "wrath." It is said, "You sent out your fury; it consumed them like stubble." When we hear about God's wrath, we do not consider it a condition of the soul similar to human emotions. Such an emotion cannot be sent, since it lives in the soul. The wrath of God, however, is sent, for "you sent out your fury," that is, hardship. Hardship is imposed. Job calls that which has affected him as "wrath." — COMMENTARY ON Job 3:26 Gregory the Dialogist: Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? Yet wrath came upon me. Though in every situation of life, we sin in thought, word, and deed, the mind is then hurried along in all these three ways with the greater freedom from control, when it is lifted up with this world's good fortune. For when it sees that it surpasses other men in power, feeling proudly, it thinks high things of itself, and when no opposition is offered by any to the authority of its word, the tongue has the more uncontrolled range along precipitous paths; and while it is permitted to do all that it likes, it reckons all that it likes to be lawfully permitted it. But good men, when supported by this world's power, bring themselves under severer discipline of the mind, in proportion as they know that, from the intolerance of power, they are persuaded to unlicensed acts, as if they were more licensed to do them. Thus they refrain their hearts from surveying their own glory, they check their tongues from unrestrained talk, they guard their actions from restless roaming. For it often happens that they that are in power lose the good things that they do, because they entertain high conceits, and while they reckon themselves to be of use for every purpose, they blast the merit even of the usefulness they have laid out. For in order that a man's deeds may be rendered of greater worth, they must needs always appear worthless in his own esteem, lest the same good action elevate the heart of the doer, and in elevating overthrow its author by self elation, more effectually than it helps the very persons for whom it may chance to be rendered. For it is hence that the King of Babylon, while he was secretly revolving in his own mind, in the pride of his heart, saying, Is not this great Babylon which I have builded? was suddenly turned into an irrational beast. For he lost all that he had been made, because he would not humbly keep back what he had done; and because in the Pride of his heart he lifted himself up above men, he lost that very human faculty, which he had in common with man. And often they that are in power burst out at random into insulting language towards their dependants, and this merit, viz. that they serve their office of authority with vigilance, they lose by reason of their forwardness of speech, plainly considering with overlittle dread the words of the Judge, that he who shall say to his brother without cause Thou fool, makes himself obnoxious to hell fire. Often they that are in power, whereas they know not how to refrain lawful actions, slide into such as are unlawful, and unquiet. For he alone is never brought down in things unlawful, who is careful to restrain himself at times even from things lawful. It is with the bands of this selfsame restraint that Paul shewed himself to be bound for good, when he says, All things are lawful to me, but all things are not expedient; and in order to shew in what exceeding freedom of mind he was set at large by reason of this very restraint, he thereupon added, All things are lawful for me, but I will not be brought under the power of any. For when the mind pursues after the desires that it entertains, it is convicted of being enslaved to the things, by the love of which it is subdued. But Paul, 'to whom all things are lawful,' is 'brought under the power of none;' in that by restraining himself even from things lawful, those very objects, which, if enjoyed, would weigh him down, being contemned, he rises above. Let blessed Job then declare for our better instruction what he was when in power, in these words, Did I not dissemble? For when we are in possession of power, it is both to be taken account of for purposes of utility, and to be kept out of sight because of Pride, in order that he that uses it, on the one hand, that he may render service therewith, may be aware that he has the power, and on the other, that he may not be elated, may not be aware that he has the power. Now what he was in word of mouth, let him add in these words, Was I not silent? What in respect of forbidden deeds, let him further subjoin, Did I not rest quiet? But the being silent and quiet admit of being yet more minutely examined into. Thus, to be silent is to withhold the mind from the cry of earthly desires, For all tumult of the breast is a strong and mighty clamouring. Moreover they rest, that bear themselves well in power, in that they prefer to lay aside, at intervals, the din of earthly business for the love of God, lest whilst the lowest objects incessantly occupy the mind, it should altogether fall away from the highest. For they know that it can never be lifted up to things above, if it be continually busied in those below with tumultuous care and concern; for what should that mind gain concerning God in the midst of business, which, even when at liberty, strives with difficulty to apprehend aught that concerns Him? And it is well said by the Psalmist, Keep yourselves aloof, and know that I am God. For he that neglects to keep himself aloof to God, by his own judgment upon himself hides the light of God's vision from his eyes. Hence moreover it is declared by Moses, that those fish that have no fins should not be eaten. For the fish, that have fins, are wont to make leaps above the water. Thus they only pass into the body of the Elect in the manner of food, who, whilst they yield themselves to the lowest charges, can sometimes by the mind's leaps mount up to things on high, that they may not always be buried in the deeps of care, and be reached by no breath of the highest love as of the free air. They, then, who are busied in temporal affairs, then only manage external things aright, when they betake them with solicitude to those of the interior, when they take no delight in the clamours of disquietudes without, but repose within themselves in the bosom of tranquil rest. For men of depraved minds never cease to keep on the tumult of earthly business within their own breasts, even when they are unemployed. For they retain pictured in imagination the things, which their love is fixed on, and though they be employed in no outward work, yet within themselves they are toiling and labouring under the weight of an unquiet quiet. And if the management of these same things be accorded to them, they wholly go forth from themselves, and follow after these temporal and transient concerns by the path of their purpose of mind, with the unintermitted steps of the thoughts. But pious minds, on the one hand, seek not such things when lacking, and on the other, they bear them with difficulty, when present, for they fear lest by the care of external things they be made to go out of themselves. Which same is well represented in the life of those two brothers, concerning whom it is written, And Esau was a cunning hunter, a man of the field; and Jacob was a plain man dwelling in tents. Or it is said in the other translation, he dwelt at home. For what is represented by Esau's hunting but the life of those, who, giving a loose to themselves in external pleasures, follow the flesh? and, moreover, he is described to be a man of the field, for the lovers of this world cultivate the external in the same proportion, that they leave uncultivated their internal parts. But Jacob is recorded to be a plain man, dwelling in tents, or dwelling at home, in that, truly, all, that seek to avoid being dissipated in external cares, abide plain men in the interior, and in the dwelling place of their conscience; for to 'dwell in tents,' or 'in the house,' is to restrain one's self within the secrets of the heart, nor ever to let themselves run loose without in their desires, lest, while men gape after a multitude of objects without, they be led away from themselves by the alienation of their thoughts. So let him, who was tried and trained in prosperity, say, Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? For, as we have said above, when holy men receive the smiles of transitory prosperity, they 'dissemble' the favour of the world, as though they were ignorant of it, and with a resolute step they inwardly trample upon that, whereby they are outwardly lifted up. And they 'hold their peace,' in that they never clamour with the uproar of wicked doings. For all iniquity has its voice belonging to it in the secret judgments of God. Hence it is written, The cry of Sodom and Gomorrah is great. And they 'rest quiet,' when they are not only hurried away by no unruly appetite of temporal desires, but over and above eschew the busying themselves out of due measure with the necessary concerns of this present life. But while they do this, they are still made to feel the strokes of a Father's hand, that they may come to their inheritance the more perfect, in proportion as the rod, striking in pity, is daily purifying them even from the very least sins. Thus they are unceasingly doing righteous acts, yet are perpetually undergoing severe troubles. For often our very righteousness itself, when brought to the test of God's righteous eye, proves unrighteousness, and that which is bright in the estimate of the doer, is foul in the Judge's searching sight. Hence when Paul said, For I know nothing by myself; he forthwith added, Yet am I not hereby justified; and immediately implying the reason wherefore he was not justified, he says, But he that judgeth me is the Lord. As though he said, 'For this reason I say that I am not justified herein, viz. that I know nothing by myself because I know that I am tested with greater exactness by Him, That judgeth me.' Therefore we must keep out of sight all that favours us outwardly, we must keep under control whatsoever is clamorous within, we must eschew the things that twine themselves about us as necessary, and yet in all of these we must still fear the chastisements of a strict inquisition; since even our very perfection itself does not lack sin, did not the severe Judge weigh the same with mercy in the exact balance of His examination. And it is well added, Yet indignation came upon me. For with wonderful skilfulness of instruction, when about to tell of the chastisements, he premised the good deeds, that each man might hence be led to consider what punishments await sinners hereafter, if the righteous even are chastised here with strokes so strong. For it is hence that Peter says, For the time is come that Judgment must begin at the house of God, And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Hence Paul, after he said many things in commendation of the Thessalonians, straightway added, So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure; Which is a manifest token of the righteous judgment of God. As if he said, 'Whilst you, that act so uprightly, undergo so many hardships, what else is it than that ye are giving examples of the righteous judgment of God, since from your punishment it is to be inferred in what sort He smites those with whom He is wroth, if He suffers you to be thus afflicted, in whom He delights; or how He will strike those towards whom He shews righteous judgment, if He thus torments your own selves, whom with pitifulness He cherishes in reproving. — Morals on the Book of Job, Book V Julian of Eclanum: Job then adds, "Was I not quiet?" The Greek reads, "I was not quiet." That is to say, I did not continue in the fruition and prosperity of my goods. He says he feared he might encounter against his intention the evil necessity to reveal part of his vexations with wailing accents. Therefore Job says, "Was I not quiet?" This means that while the harshness of my pain struck me, I wanted to hide in silence what I suffered, but such an abundance of raging misfortunes befell me that I am forced to reveal my tribulations with a feeble voice. — EXPOSITION ON THE BOOK OF Job 3:25-26 Augustine of Hippo: I was neither in peace, nor in silence, nor in rest. For it was only false goods, the loss of which he feared. "And anger came to me. The vengeance before which the just barely will be saved (1 Pet. 4:18). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then Eliphaz the Temanite answered and said, If we assay to commune with thee, wilt thou be grieved? It has been already declared above, what there is set forth in the interpretation of these names. Therefore, because we are in haste to reach the unexamined parts, we forbear to unfold again what has been already delivered. Accordingly this is to be heedfully observed, that they, that bear the semblance of heretics, begin to speak softly, saying, If we assay to commune with thee, wilt thou be grieved? For heretics dread to incense their hearers at the outset of their communing with them, lest they be listened to with ears on the watch, and they carefully shun the paining of them, that they may catch their unguardedness, and what they put forward is almost always mild, while that is harsh which they cunningly introduce in going on. And hence at this time the friends of Job begin with the reverence of a gentle address, but they burst forth even to launching the darts of the bitterest invectives; for the roots of thorns themselves are soft, yet from that very softness of their own they put forth that whereby they pierce. It goes on; But who can hold in the discourse conceived? There be three kinds of men, which differ from one another by qualities carried forward in gradation. For there are some, who at the same time that they conceive evil sentiments to speak, restrain themselves in their speech by none of the graveness of silence; and there are others, who, whereas they conceive evil things, withhold themselves with a strong control of silence. And there are some, who being made strong by the exercise of virtue, are advanced even to so great a height, that, as to speaking, they do not even conceive any evil thoughts in the heart, which they should have to restrain by keeping silence. It is shewn then to which class Eliphaz belongs, who bears witness that he cannot 'withhold his conceived discourse.' Wherein too he made known this, that he knew that he would give offence by speaking. For he would never be anxious to withhold words that he cannot, unless he were assured beforehand that he would be inflicting wounds by the same; for good men check precipitancy of speech with the reins of counsel, and they take heedful thought, lest, by giving a loose to the wantonness of the tongue, they should by heedlessness of speech pierce their hearer's spirits; hence it is well said by Solomon, He that letteth out water is a head of strife. For 'the water is let out,' when the flowing of the tongue is let loose. And he that 'letteth out water,' is made the 'beginning of strife,' in that by the incontinency of the lips, the commencement of discord is afforded. Thus, as the wicked are light in mind, so they are precipitate in speech, and neglect to keep silence, thoroughly considering what they should say. And what a light spirit conceives, a lighter tongue delivers apace. Hence on this occasion Eliphaz infers from his own experience a thing, which in a feeling of hopelessness he believes concerning all men; saying, But who can withhold his conceived discourse? — Morals on the Book of Job, Book V John Chrysostom: What does Eliphaz say? "Have you often spoken in your suffering?" By "suffering" the Scripture may signify "sin," as it states, "Under his tongue is mischief." Eliphaz did not say, Have you committed any evil action? Eliphaz asks, "Have you spoken?" Indeed the fame of Job's life shone everywhere, and many still testified to Job's virtue. It is useless, Eliphaz says to Job, to say that your deeds are just and good, for the very reason that the fault is sometimes found in the words we speak. "And who can tolerate the violence of your words?" Consider now the expression "Have you often spoken?" The hesitation and uncertainty do not come from his moderation but from the fact that Eliphaz cannot convince Job about an evident fault on his part, "the violence of your words." What did Job say? He wished to die and to be delivered from his present life. Did Job actually say, "Is it in spite of my justice and virtues that I suffer such misfortunes"? No. He said, "I wanted to disappear with the impious, with my servants, with the stillborn. I wanted to have the same fate as the impious." He did not say, "I, who have such qualities and such importance." — COMMENTARY ON Job 4:2 Ephrem the Syrian: "See, you have reproached many." Eliphaz shows Job that he has corrected many with his action and has brought them back to a fitting moderation with his advice and warnings. "And you have strengthened the weak hands," that is, since you exhorted others to endure with a strong soul the calamities that befell them, now it is fair that you exercise patience in your own afflictions. — COMMENTARY ON Job 4:3 Gregory the Dialogist: Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. If the text of the historical account be regarded in itself, it is of great service to the reader, that in blessed Job, instead of the ripping up of vices, proclaim is made of his virtues by his reviling friends; for the testimony to our manner of life is never so strong, as when commendable things are told by him, who aims to fasten guilt upon our head. But let us consider of what a lofty height that man was, who by instructing the ignorant, strengthening the weak, upholding the faltering, amid the cares of his household, amidst the charge of countless concerns, amidst anxious feelings for his children, amidst the pursuit of so many laborious occupations, devoted himself to putting others in the right way. And being busied indeed, he executed these offices, yet being free, he did service in the master's office of instruction. By exercising superintendence, he disposed of temporal things, by preaching, he announced eternal truths; uprightness of life, both by practice he shewed to all beholders, and by speech he conveyed to all that heard him. But all that are either heretics or bad men, in recording the excellencies of the good, turn them into grounds of accusation. Hence Eliphaz deduces occasion of reviling against blessed Job from the same quarter, whence he related commendable things of him. — Morals on the Book of Job, Book V Julian of Eclanum: "You have instructed many." The present facts battle with the former opinion. In fact, you supported others after they fell into despair and offered the aid of your hands to those lying down so that they might rise up. Why do you now not follow the stable footsteps of your constancy? Why are you unable to escape from your ruin? The things that you have often taught others should be sufficient for your consolation. These words are spoken either as a consolation through the search for a more virtuous life or as an ironical remark, not because Job had actually helped others but because he had simply believed he was doing so. — EXPOSITION ON THE BOOK OF Job 4:3 Augustine of Hippo: "Who will sustain the weight of your words? Eliphaz thinks he is obliged to speak, because he can not endure Job's words. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But now it is come upon thee, and thou faintest: it toucheth thee, and thou art troubled. All men of froward mind assail the life of the righteous in two ways; for either they assert that what they say is wrong, or that what they say aright they never observe; and hence blessed Job is reproved by his friends further on for his mode of speech, whereas now he is torn in pieces for having spoken right things, but not having observed them. And so at one time the speech, and at another time the practice of the good meets with the disapproval of the wicked, in order that either the tongue being rebuked may hold its peace, or the life, being convicted by the testimony of that same tongue of theirs, may give way under the charge. And mark that first they bring forward commendations of the tongue, and afterwards complain of the weakness of the life. For the wicked, that they may not openly shew themselves to be evil, sometimes say such good things of the just, as they know to be already received concerning them by others also. But as we have said above, these very points they forthwith strain to the increase of guilt, and from hence, that they spoke favourable things also, they point out that credit is to be given them in the reverse, and with more seeming truth they intimate evil things, in proportion as they commended the good with seeming zeal. Thus they wrest words of favourable import to the service of accusation, in that they afterwards more deeply wound the life of the righteous from the same source, whence a little before in semblance they vindicated it. But it often happens that their good qualities, which they first condemn when possessed, they afterwards admire, as if departed. And hence Eliphaz, as he declares them to be departed, subjoins the virtues of the holy man, enumerating them. — Morals on the Book of Job, Book V Didymus the Blind: While Scripture's spirit witnesses on behalf of Job that he has not committed any folly against God, Eliphaz incorrectly understands the reason behind what has been imposed upon Job. Eliphaz believes that Job suffers because of trespasses, and he thinks the words Job has spoken were motivated by his unacceptable behavior. "Is not your fear founded in folly," since you think you are righteous, "your hope also, and the mischief of your way?" Folly, Eliphaz says, is also the hope that you will be considered righteous. For such punishments are not imposed upon a righteous person. Eliphaz calls Job's way the "way of wickedness." He continuously thinks that the holy man suffers due to sins. This is also why Eliphaz ascribes folly to him. — COMMENTARY ON Job 4:6 Gregory the Dialogist: Where is thy fear, thy strength, thy patience, and the perfectness of thy ways? All which same he makes to succeed that sentence which he set before, saying, But now a stroke is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Thus he declares that they were brought to nought all of them together, in this, that he blames blessed Job's being troubled by the scourge. Yet it is to be well taken notice of, that though he chides unbefittingly, yet the ranks of virtues he fitly describes; for in enumerating the virtues of blessed Job, he marked out his life in four stages, in that he both added strength to fear, and patience to strength, and to patience, perfection. Since one sets out in the way of the Lord with fear, that he may go on to strength; for as in the world boldness begets strength, so in the way of God boldness engenders weakness; and as in the way of the world fear gives rise to weakness, so in the way of God fear produces strength; as Solomon witnesses, who says, In the fear of the Lord is strong confidence. For 'strong confidence' is said 'to be in the fear of the Lord,' in that, in truth, our mind so much the more valorously sets at nought all the terrors of temporal vicissitudes, the more thoroughly that it submits itself in fear to the Author of those same temporal things. And being stablished in the fear of the Lord, it encounters nothing without to fill it with alarm, in that whereas it is united to the Creator of all things by a righteous fear, it is by a certain powerful influence raised high above them all. For strength is never shewn saving in adversity, and hence patience is immediately made to succeed to strength. For every man proves himself in a much truer sense to have advanced in 'strength,' in proportion as he bears with the bolder heart the wrongs of other men. For he was little strong in himself, who is brought to the ground by the wickedness of another. He, in that he cannot bear to face opposition, lies pierced with the sword of his cowardice. But forasmuch as perfection springs out of patience, immediately after patience we have the perfectness of his ways introduced. For he is really perfect, who feels no impatience towards the imperfection of his neighbour; since he that goes off, not being able to bear the imperfection of another, is his own witness against himself, that he is not yet perfectly advanced. Hence Truth says in the Gospel, In your patience possess ye your souls. For what is it to possess our souls, but to live by the rule of perfection in all things, to command all the motions of the mind from the citadel of virtue? He then that maintains patience possesses his soul, in that from hence he is endued with strength to encounter all adversities, whence even by overcoming himself he is made master of himself; and as he quells himself in a manner worthy of all praise, he comes forth unquelled with dauntless front, because by conquering himself in his pleasures, he makes himself invincible to reverses. — Morals on the Book of Job, Book V John Chrysostom: "Is not your fear based on folly, as is your hope, and your mischievous ways?" That is to say, was there not a foolish intention behind your actions? Eliphaz means, "Either you have not done these things, or your life is full of evil. Or you do not fear God with a righteous intention and all that you say is mere words. Your hope is based on folly." Eliphaz states that Job's hope was filled with foolishness. Why? Is it necessary to say that? Is it not possible that after often helping his neighbor, he has now fallen into misfortune? "No," says Eliphaz. — COMMENTARY ON Job 4:6 Augustine of Hippo: "Is not your fear insane? If you were sincere in advising others, you had to expect what is happening to you. You have frightened yourself for no reason of these evils, have you not said: "The fear which I feared has come to me? And are not your hope, and the simplicity of your life, like stupidity, that which makes one believe that these goods are true? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Remember, I pray thee, who ever perished being innocent? or where were the righteous cut off? Whether it be heretics, of whom we have said that the friends of blessed Job bore an image, or whether any of the froward ones, they are as blameable in their admonitions, as they are immoderate in their condemnation. For he says, Who ever perished being innocent? or where were the righteous cut off? Since it often happens that in this life both 'the innocent perish,' and 'the righteous are 'utterly cut off,' yet in perishing they are reserved to glory eternal. For if none that is innocent perished, the Prophet would not say, The righteous perisheth, and no man layeth it to heart. If God in His providential dealings did not carry off the righteous, Wisdom would never have said of the righteous man, Yea, speedily was he taken away, lest that wickedness should alter his understanding. If no visitation ever smote the righteous, Peter would never foretell it, saying, For the time is come that judgment must begin at the house of God. They then are really righteous, who are furnished forth by the love of the Country above to meet all the ills of the present life. For all that fear to endure ills here, for the sake of eternal blessings, clearly are not righteous men. But Eliphaz does not take account either that the righteous are cut off, or that the innocent perish here, in that oftentimes they that serve God, not in the hope of heavenly glory, but for an earthly recompense, make a fiction in their own head of that which they are seeking after, and, taking upon themselves to be instructors, in preaching earthly immunity, they shew by all their pains what is the thing they love. — Morals on the Book of Job, Book V Gregory the Dialogist: Even, as I have seen, they that plough iniquity, and sow sorrows, and reap the same, by the blast of God do they perish, and by the breath of His nostrils are they consumed. To 'sow griefs' is to utter deceits, but to 'reap griefs' is to prevail by so speaking. Or, surely, they 'sow griefs,' who do froward actions, they 'reap griefs,' when they ate punished for this forwardness. For the harvest of grief is the recompense of condemnation, and whereas it is immediately introduced that they that 'sow and reap griefs,' 'perish by the blast of God,' and are 'consumed by the breath of His nostrils,' in this passage the 'reaping of grief' is shewn to be not punishment as yet, but the still further perfecting of wickedness, for in 'the breath of His nostrils' the punishment of that 'reaping' is made to follow. Here then they 'sow and reap griefs,' in that all that they do is wicked, and they thrive in that very wickedness, as is said of the wicked man by the Psalmist, His ways are always grievous; Thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. And it is soon after added concerning him, under his tongue is labour and grief. So then he 'sows griefs,' when he does wicked things, he 'reaps griefs,' when from the same wickednesses he grows to temporal greatness. How then is it that they 'perish by the blast of God,' who are for the most part permitted to abide long here below, and in greater prosperity than the righteous? For hence it is said of them again by the Psalmist, They are not in trouble as other men, neither are they plagued like other folk. Hence Jeremiah saith, Wherefore doth the way of the wicked prosper? For because, as it is written, For the Lord is a long-suffering rewarder, He oftentimes for long bears with those, whom He condemns for all eternity. Yet sometimes He strikes quickly, in that He hastens to the succour of the pusillanimity of the innocent. Therefore Almighty God sometimes permits the wicked to have their own way for long, that the ways of the righteous may be more purely cleansed. Yet sometimes He slays the unrighteous with speedy destruction, and by their ruin He strengthens the hearts of the innocent. For if He were now to smite all that do evil, on whom would He yet have to shew forth the final Judgment? And if He never at any time smote any man, who would ever have believed that God regarded human affairs? Sometimes then He strikes the bad, that He may shew that He does not leave wickedness unpunished. But sometimes He bears with the wicked for long, that He may teach the heedful what judgment they are reserved for. Thus this sentence of the cutting off of the wicked, if it be not spoken of all men in general at the end of this present state of being, is undoubtedly to a great degree made void of the force of truth; but it will then be true, when iniquity shall no longer have reprieve. And perchance it may be more lightly taken in this sense, since neither 'the innocent perishes' nor 'the upright is cut off,' in that though here he is worn out in the flesh, yet in the sight of the eternal Judge he is renewed with true health. And they that 'sow and reap griefs,' 'perish by the blast of God,' in that in proportion as they go on here deeper in doing wickedly, they are the more severely stricken with the damnation to follow. But whereas he premises this sentence with the word, Remember, it is clearly evident that something past is recalled to mind, and not any thing future proclaimed. Then therefore Eliphaz would have spoken more truly, if he had believed that these things were wrought on the head of the wicked in general by final vengeance. But this point, that God is said to 'breathe,' claims to be more particularly made out. For we, when we 'breathe,' draw the air from the outside within us, and, thus drawn within, we give it forth without. God then is said to 'breathe' in recompensing vengeance, in that from occasions without He conceives the purpose of judgment within Him, and from the internal purpose sends forth the sentence without. When God 'breathes' as it were, somewhat is drawn in from things without, when He sees our evil ways without, and ordains judgment within. And again as if by God 'breathing,' the breath is sent forth from within, when from the internal conception of the purpose, the outward decree of condemnation is delivered. And so it is rightly said that they, that 'sow griefs,' perish 'by the breath of God,' for wherein they execute wicked deeds outwardly, they are deservedly stricken from within. Or, surely, when God is said to 'breathe,' in that the breath of His wrath is immediately introduced, by the designation of His 'breathing' may be denoted that very visitation of His. For when we are wroth, we kindle with the breath of rage. To shew the Lord then meditating vengeance, He is said to 'breathe' in His indignation, not that in His own Nature He is capable of turning or change, but that after long endurance, when He executes vengeance upon the sinner, He, Who continueth tranquil in Himself, seems in commotion to them that perish. For whereas the condemned soul sees the Judge arrayed against its doings, He is exhibited to it as troubled, in that it is itself troubled by its own guiltiness before His eyes. — Morals on the Book of Job, Book V Gregory the Dialogist: The roaring of the lion, and the voice of the lioness, and the teeth of the young lions are broken. For what does he call the roaring of the lion but, as we have said a little above, the severe character of that man? what the voice of the lioness, but his wife's loquacity? what the teeth of the young lions, but the greediness of his children? For because his sons had perished when feasting, they are denoted by the term of 'teeth;' and while unsparing Eliphaz rejoices that they are all 'broken,' he denounces them as deservedly condemned. — Morals on the Book of Job, Book V Gregory the Dialogist: ALLEGORICAL INTERPRETATION. The roaring of the lion, and the voice of the lioness, and the teeth of the young lions, are broken. Forasmuch as the nature of every thing is compounded of different elements, in Holy Writ different things are allowably represented by anyone thing. For the lion has magnanimity, it has also ferocity: by its magnanimity then it represents the Lord, by its ferocity the devil. Hence it is declared of the Lord, Behold, the Lion of the tribe of Judah, the Root of David hath prevailed. Hence it is written of the devil, Your adversary, the devil, like a roaring lion, walketh about seeking whom he may devour. But by the title of a 'lioness' sometimes Holy Church, sometimes Babylon is represented to us. For on this account, that she is bold to encounter all that withstand, the Church is called a 'lioness,' as is proved by the words of blessed Job, who in pointing out Judaea forsaken by the Church, says, The sons of the traders have not trodden, nor the lioness passed by it. And sometimes under the title of a lioness is set forth the city of this world, which is Babylon, which ravins against the life of the innocent with terribleness of ferocity, which being wedded to our old enemy like the fiercest lion, conceives the seeds of his froward counsel, and produces from her own body reprobate sons, as cruel whelps, after his likeness. But the 'lion's whelps' are reprobate persons, engendered to a life of sin by the misleading of evil spirits, who both all of them together constitute that great city of the world which we have declared before, even Babylon; and yet these same sons of Babylon severally are called not 'a lioness' but 'a lioness's whelps.' For as the whole Church together is denominated Sion, but the several individual Saints the sons of Sion, so both the several individuals among the reprobate are called the children of Babylon, and all the reprobate together are designated the same Babylon. But so long as good men remain in this life, they keep watch over themselves with anxious heed, lest the lion that goeth about surprise them by guile, i.e. lest our old enemy slay them under some shew of virtue; lest the voice of the lioness stun their ears, i.e. lest the glory of Babylon catch away their minds from the love of the heavenly country; lest 'the teeth of the young lions' bite them, i.e. lest the promptings of the reprobate gain power in their heart. But, on the other hand, heretics are already as if secured touching holiness, because they fancy that they have surmounted all obstacles by the preeminent merit of their life. And hence it is said here, The roaring of the lion, and the voice of the lioness, and the teeth if the young lions are broken. As though it were expressed in plain words; 'We for this reason are never beaten and bruised with any strokes, for that we tread under at once the might of the old enemy, and the lust of earthly glory, and the promptings of all the reprobate, overcoming them by the preeminence of our life.' — Morals on the Book of Job, Book V Ishodad of Merv: The author signifies by "the lion" those powerful men who inspire people with fear, as lions do. By "lioness" he means their wives, who were evil and inspired fear simply by speaking. In the same manner, their children were arrogant and quite cruel. All these have perished. They were extinguished instantly. — COMMENTARY ON Job 4:10 John Chrysostom: The writer mentions natural things, that is, nothing that is new or unusual. Certain laws regulate everything, and nothing has changed. Indeed, if what concerns wild beasts remains the same, even more so what concerns us remains unchanged. If it is not possible to restrain "the strength of the lion," then the righteous also cannot be prevented from talking frankly. In fact, as the wild beast naturally possesses strength, so also the righteous person possesses a natural power and force. Actually it is more likely for a lion to become weak than for a righteous person to allow others to manipulate him. — COMMENTARY ON Job 4:10 Augustine of Hippo: "The roar of the lion and the cry of the lioness; That is to say, the devil himself, and the proud city, often described by the prophets as the beast. "And the joy of the dragon will be destroyed; That of the proud and traitors. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The tiger perisheth for lack of prey, and the stout lions' whelps are scattered abroad. For whom does he denote by the name of 'tiger' but blessed Job, marked with the stamp of changeableness or covered with the spots of dissimulation? For every dissembler, in that he desires to appear righteous, can never shew himself pure in all things; for while he assumes some virtues in hypocrisy, and secretly gives way to vicious habits, some concealed vices speedily break out upon the surface, and exhibit the hide of overlaid hypocrisy, like a coat for sight, varied with their admixture, so that it is very often a marvel how one, who is seen to be master of such great virtues, should be at the same time stained with such damnable deeds. But truly every hypocrite is a tiger, in that while he derives a pure colour from pretence, it is striped with the intermediate blackness of vicious habits. For it often happens that while he is extolled for pureness of chastity, he renders himself foul by the stain of avarice. Often while he makes a fair shew by the good quality of bountifulness, he is stained with spots of lust. Often while he is clad in the bright array of bountifulness and chastity, he is blackened by ferociousness in cruelty, as if from a zealous sense of justice. Often he is arrayed in bounty, chastity, pitifulness, in a fair outside, but is marked with the interspersed darkness of pride. And thus it comes to pass, that whereas by the intermixture of vicious habits, the hypocrite does not present an unstained appearance in himself, the tiger, as it were, cannot be of one colour. And this same 'tiger' seizes the prey, in that he usurps to himself the glory of human applause. For he, that is lifted up by usurped praise, is as it were glutted with the prey. And it is well that the applause that hypocrites have is called 'prey.' For it is nought else than a prey, when the things of another are taken away by violence. Now every hypocrite, in that by counterfeiting the life of righteousness he seizes for himself the praise that belongs to the righteous, does in truth carry off what is another's. Thus Eliphaz, who knew that blessed Job had walked in ways worthy to be praised in the period of his wellbeing, concluded from the stroke that came after that he had maintained these in hypocrisy, saying, The tiger perisheth for lack of prey. As if he had said plainly, 'The shifting of thine hypocrisy is at end, because the homage of applause is also taken from thee, and thine hypocrisy is in 'lack of prey,' in that being stricken by the hand of God, it lacks the favourable regards of man.' But in the translation of the Septuagint, it is not said 'the tiger,' but 'the Myrmicoleon perisheth for lack of prey.' For the Myrmicoleon is a very little creature, a foe to ants, which hides itself under the dust, and kills the ants laden with grains, and devours them thus destroyed. Now 'Myrmicoleon' is rendered in the Latin tongue either 'the ants' lion,' or indeed more exactly 'an ant and lion at once.' Now it is lightly called 'an ant and lion;' in that with reference to winged creatures, or to any other small-sized animals, it is an ant, but with reference to the ants themselves it is a lion. For it devours these like a lion, yet by the other sort it is devoured like an ant. When then Eliphaz says, the Ant-lion perisheth, what does he censure in blessed Job under the title of 'Ant-lion' but his fearfulness and audacity? As if he said to him in plain words, 'Thou art not unjustly stricken, in that thou hast shewn thyself a coward towards the lofty, a bully towards those beneath thee.' As though he had said in plain terms, 'Fear made thee crouch towards the crafty sort, hardihood swelled thee full towards the simple folk, but 'the Ant-lion' no longer hath prey,' in that thy cowardly self elation, being beaten down with blows, is stayed from doing injury to others.' — Morals on the Book of Job, Book V Gregory the Dialogist: ALLEGORICAL INTERPRETATION. The tiger perisheth for lack of prey, and the lions' whelps are scattered abroad. By the title of a 'tiger' he again represents him, whom he formerly designated by the name of a 'lion.' For Satan both for his cruelty is called 'a lion,' and for the variousness of his manifold cunning he is not unsuitably designated 'a tiger.' For one while he presents himself to man's senses lost as he is, one while he exhibits himself as an Angel of light, Now by caressing he works upon the minds of the foolish sort, now by striking terror he forces them to commit sin. At one time he labours to win men to evil ways without disguise, at another time he cloaks himself in his promptings under the garb of virtue. This beast, then, which is so variously spotted, is rightly called 'a tiger,' being with the LXX called an 'Ant-lion,' as we have said above. Which same creature, as we have before shewn, hiding itself in the dust kills the ants carrying their corn, in that the Apostate Angel, being cast out of heaven upon the earth, in the very pathway of their practice besets the minds of the righteous, providing for themselves the provender of good works, and whilst he overcomes them by his snares, he as it were kills by surprise the ants carrying their grains. And he is rightly called 'Ant-lion,' i.e. 'a lion and ant.' For as we have said, to the ants he is 'a lion,' but to the birds of the air, 'an ant,' in that our old enemy, as he is strong to encounter those that yield to him, is weak against such as resist him. For if consent be yielded to his persuasions, like a lion he can never be sustained, but if resistance be offered, like an ant he is ground in the dust. Therefore to some he is 'a lion,' to others 'an ant,' in that carnal minds sustain his cruel assaults with difficulty, but spiritual minds trample upon his weakness with virtue's foot. Heretics then, because they are full of pride by pretension to sanctity, say as it were in exultation, The Ant-lion, or probably, the tiger perisheth for lack of prey. As though the words were plainly expressed, 'The old foe has no prey in us, in that, as far as regards our purposes, he already lies defeated.' Now it is for this reason that he is again mentioned under the title of 'an Ant lion,' or of 'a tiger,' who had been already set forth by the 'roaring of the lion broken,' because whatever is said in joy, is repeated over and over. For when the mind is full of exultation, it redoubles the expressions. And hence the Psalmist, from true joy, frequently repeats this, that he was assured that he had been heard, saying, the Lord hath heard the voice of my weeping. The Lord hath heard my supplications. The Lord hath received my prayer. But when holy men are glad of heart that they have been rescued from some evil habits, they possess themselves with great fear even in that very gladness. For though they be now rescued from the commotion of any single storm, yet they call to mind that they are still tossing in the treacherous waves of an uncertain sea, and they so exult in hope that they tremble in fear, and so tremble in fear that they exult in confidence of hope. Whence it is said by the same Psalmist, Serve the Lord with fear, and rejoice with trembling. But on the other hand, they, whom a specious shew of sanctity fills with big thoughts, when they get the better of any one evil habit, immediately erect their heart in pride, and as it were glory in the perfection of their lives, and for this, that perchance they have been once snatched from the perils of the storm, they already forget that they are still at sea, they look upon themselves as great in all things, and imagine that they have wholly overcome their old adversary; they regard all men below them, in that they believe that their wisdom places them above all. — Morals on the Book of Job, Book V Augustine of Hippo: "Myrmicoleon perished because it has no prey; Because in the last day the devil will not be able to seduce them to devour them, for the good will be separated from the wicked. Eliphaz is mistaken in applying to Job the prophetic words which must be understood as the devil. This one must be so called (ant-lion), or because the features of these two beasts are in him this animal steals and secretly removes the wheat, and prevents it from producing, destroying its germ; either because the demon is the master of the miser and those who hoard; and lastly, because it torments the righteous, who, like ants, gather in summer the provisions of winter; but he can not devour them, for then the good will be separated from the wicked. "And the lion's cubs have been scattered. The princes who came from the alliance of this city with the devil had formed a league that had been dispelled, or else they destroyed one another, according to this saying: "One nation will rise against another nation ( 2). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Now a hidden word was spoken to me. For the invisible Son is called 'the hidden Word,' concerning Whom John saith, In the beginning was the Word. Which he the same person teaches to be 'hidden' in that he adds, and the Word was with God, and the Word was God. But this 'hidden Word' is delivered to the minds of the Elect, when the power of the Only-Begotten Son is made manifest to believers. By 'the hidden word' we may also understand the communication of inward Inspiration, concerning which it is said by John, His anointing teacheth you of all things. Which same inspiration on being communicated to the mind of man lifts it up, and putting down all temporal interests inflames it with eternal desires, that nothing may any longer yield it satisfaction but the things that are above, and that it may look down upon all, that, from human corruption, is in a state of uproar below. And so to hear 'the hidden word' is to receive in the heart the utterance of the Holy Spirit. Which same indeed can never be known save by him, by whom it may be possessed. And hence it is said by the voice of Truth concerning this hidden utterance, And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even The Spirit of Truth, whom the world cannot receive. For as that 'Comforter,' after the Ascension of the Mediator, being another Consoler of mankind, is in Himself invisible, so He inflames each one that He has filled to long after the invisible things. And because worldly hearts are set upon the things that are seen alone, the world receiveth Him not, because it doth not rise up to the love of the things that are unseen. For worldly minds, in proportion as they spread themselves out in interests without, contract the bosom of the heart against the admission of Him. And because out of mankind there are few indeed, who, being purified from the pollution of earthly desires, are opened by that purification to the receiving of the Holy Spirit, this word is called 'a hidden word,' since, surely, there are particular persons that receive that in the heart, which the generality of men know nothing of. Or truly this same inspiration of the Holy Spirit is 'a hidden word,' in that it may be felt, but cannot be expressed by the noise of speech. When, then, the inspiration of God lifts up the soul without noise, 'a hidden word' is heard, in that the utterance of the Spirit sounds silently in the ear of the heart. And hence it is added; And mine ear as it were stealthily received the veins of the whispering thereof. The ear of the heart 'receives stealthily the veins of heavenly whispering,' in that both in a moment and in secret the inspired soul is made to know the subtle quality of the inward utterance. For except it bury itself from external objects of desire, it fails to enter into the internal things. It is both hidden that it may hear, and it hears that it may be hidden; in that at one and the same time being withdrawn from the visible world its eyes are upon the invisible, and being replenished with the unseen, it entertains a perfect contempt for what is visible. But it is to be observed that he does not say, Mine ear received as it were by stealth the whispering thereof; but the veins of the whispering thereof; for 'the whispering of the hidden word' is the very utterance of inward Inspiration itself; but 'the veins of the whispering' is the name for the sources of the occasions whereby that inspiration itself is conveyed to the mind. For it is as if It opened 'the veins of its whispering,' when God secretly communicates to us in what ways He enters into the ear of our understandings. Thus at one time He pierces us with love, at another time with terror. Sometimes He shews us how little the present scene of things is, and lifts up our hearts to desire the eternal world, sometimes He first points to the things of eternity, that these of time may after that grow worthless in our eyes. Sometimes He discloses to us our own evil deeds, and thence draws us on even to the point of feeling sorrow for the evil deeds of others also. Sometimes He presents to our eyes the evil deeds of others, and reforms us from our own wickedness, pierced with a wonderful feeling of compunction. And so to 'hear the veins of Divine whispering by stealth,' is to be made to know the secret methods of divine Inspiration, at once gently and secretly. Though we may interpret whether 'the whispering' or 'the veins of whispering' in another way yet. For he that 'whispers' is speaking in secret, and he does not give out, but imitates a voice. We, therefore, so long as we are beset by the corruptions of the flesh, in no wise behold the brightness of the Divine Power, as it abides unchangeable in itself, in that the eye of our weakness cannot endure that which shines above us with intolerable lustre from the ray of His Eternal Being. And so when the Almighty shews Himself to us by the chinks of contemplation, He does not speak to us, but whispers, in that though He does not fully develope Himself, yet something of Himself He does reveal to the mind of man. But then He no longer whispers at all, but speaks, when His appearance is manifested to us in certainty. It is hence that Truth saith in the Gospel, I shall shew you plainly of the Father. Hence John saith, For we shall see Him as He is. Hence Paul saith, Then shall I know even as also I am known. Now in this present time, the Divine whispering has as many veins for our ears as the works of creation, which the Divine Being Himself is Lord of; for while we view all things that are created, we are lifted up in admiration of the Creator. For as water that flows in a slender stream is sought by being bored for through veins, with a view to increase it, and as it pours forth the more copiously, in proportion as it finds the veins more open, so we, whilst we heedfully gather the knowledge of the Divine Being from the contemplation of His creation, as it were open to ourselves the 'veins of His whispering,' in that by the things that we see have been made, we are led to marvel at the excellency of the Maker, and by the objects that are in public view, that issues forth to us, which is hidden in concealment. For He bursts out to us in a kind of sound as it were, whilst He displays His works to be considered by us, wherein He betokens Himself in a measure, in that He shews how Incomprehensible He is. Therefore, because we cannot take thought of Him as He deserves, we hear not His voice, yea, scarcely His whispering. For because we are not equal to form a full and perfect estimate of the very things that are created, it is rightly said, Mine ear as it were by stealth received the veins of whispering; in that being cast forth from the delights of paradise, and visited with the punishment of blindness, we scarcely take in 'the veins of whispering;' since His very marvellous works themselves we consider but hastily and slightly. — Morals on the Book of Job, Book V Gregory the Dialogist: ON HOW HERETICS MISUSE THIS VERSE. Now a secret word was spoken to me. 'A secret word,' heretics pretend to hear, that they may bring a certain reverence for their preaching over their hearers' minds. And hence they preach with a secret meaning, that their preaching may seem to be holy, in proportion as it is at the same time hidden. Now they are loath to have a common sort of knowledge, lest they should be placed on a par with the rest of their fellow-creatures, and they are ever making out new things, which whilst others know nothing of, they plume their own selves on the preeminence of their knowledge before inexperienced minds. And this knowledge, as we have said, they teach is occult; for, that they may be able to shew it to be wonderful, they affirm that they obtained it by secret means. Hence with Solomon the woman, bearing the semblance of heretics, says, Stolen waters are sweeter, and bread eaten in secret is more pleasant. Whence in this place too it is added; And mine ear as it were by stealth received the veins of the whispering thereof. They 'receive the veins of whispers by stealth,' in that abandoning the grace of knowledge in fellowship, they do not enter thereinto by the door, as the Lord witnesses, Who saith, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; But he that entereth in by the door is the shepherd of the sheep. Therefore he 'receives the veins of divine whispers by stealth,' who, whilst the door of public preaching for receiving the knowledge of His excellency is forsaken, searches out the gaps and chinks of a froward understanding. But because the thief and robber, who enters by another way, both loves the darkness, and abhors the clearness of the light, it is properly added; In the horror of a vision of the night, when deep sleep falleth on men. — Morals on the Book of Job, Book V John Chrysostom: In the present case Eliphaz wants to suggest, in my opinion, that Job has often spoken such words either, perhaps, to drive others to jealousy or with a different intention. You that ask such questions, see whom you resemble. Indeed, if Eliphaz has spoken so in these circumstances without obtaining forgiveness, it will be the same for us. Our situation will be even worse, because we have views similar to those of Eliphaz. And we have the advantage of the proofs the facts provide. We have been allowed to see the real reasons for the misfortunes that happened to Job. Yet we are just like those who believe they found a reason to blame him and to attack him without waiting for the evidence of the facts. — COMMENTARY ON Job 4:12 Augustine of Hippo: "None of these evils would have happened to you; Either these losses, these privations, those bleeding wounds, or the sorrows that have overwhelmed your mind. You could have consoled yourself if your speeches had been sincere. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In the horror of a vision of the night, when deep sleep falleth on men. The horror of a vision of the night is the shuddering of secret contemplation. For the higher the elevation, whereat the mind of man contemplates the things that are eternal, so much the more, terror-struck at her temporal deeds, she shrinks with dread, in that she thoroughly discovers herself guilty, in proportion as she sees herself to have been out of harmony with that light, which shines in the midst of darkness above her, and then it happens that the mind being enlightened entertains the greater fear, as it more clearly sees by how much it is at variance with the rule of truth. And she, that before seemed as it were more secure in seeing nothing, trembles with sore affright from her very own proficiency itself. Though, whatever her progress in virtue, she does not as yet compass any clear insight into eternity, but still sees with the indistinctness of a certain shadowy imagining. And hence this same is called a vision of the night. For as we have also said above, in the night we see doubtfully, but in the day we see steadily. Therefore because, as regards the contemplating the ray of the interior Sun, the cloud of our corruption interposes itself, nor does the unchangeable Light burst forth such as It is to the weak eyes of our mind, we as it were still behold God 'in a vision of the night,' since most surely we go darkling under a doubtful sight. Yet though the mind may have conceived but a distant idea concerning Him, yet in contemplation of His Greatness, she recoils with dread, and is filled with a greater awe, in that she feels herself unequal even to the very skirts of the view of Him. And falling back upon herself, she is drawn to Him with closer bonds of love, Whose marvellous sweetness, being unable to bear, she has but just tasted of under an indistinct vision. But, because she never attains to such an height of elevation, unless the importunate and clamorous throng of carnal desires be first brought under governance, it is rightly added, When deep sleep falleth upon men. Whoever is bent to do the things which are of the world, is, as it were, awake, but he, that seeking inward rest eschews the riot of this world, sleeps as it were. But first we must know that, in holy Scripture, sleep, when put figuratively, is understood in three senses. For sometimes we have expressed by sleep the death of the flesh, sometimes the stupefaction of neglect, and sometimes tranquillity of life, upon the earthly desires being trodden underfoot. Thus, by the designation of sleep or slumbering the death of the flesh is implied; as when Paul says, And I would not have you to be ignorant, brethren, concerning them which are asleep. And soon after, Even so them also which sleep in Jesus will God bring with Him. Again, by sleep is designated the stupefaction of neglect; as where it is said by that same Paul, Now it is high time to awake out of sleep. And again, Awake, ye righteous, and sin not. By sleep too is represented tranquillity of life, when the carnal desires are trodden down; as where these words are uttered by the voice of the spouse in the Song of Songs, I sleep, but my heart waketh. For, in truth, in proportion as the holy mind withholds itself from the turmoil of temporal desire, the more thoroughly it attains to know the things of the interior, and is the more quick and awake to inward concerns, the more it withdraws itself out of sight from external disquietude. And this is well represented by Jacob sleeping on his journey. He put a stone to his head and slept. He beheld a ladder from the earth fixed in heaven, the Lord resting upon the ladder, Angels also ascending and descending. For to 'sleep on a journey' is, in the passage of this present life, to rest from the love of things temporal. To sleep on a journey is, in the course of our passing days, to close those eyes of the mind to the desire of visible objects, which the seducer opened to the first of mankind, saying, For God doth know that in the day ye eat thereof, then your eyes shall be opened. And hence it is soon afterwards added, She took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. And the eyes of them both were opened. For sin opened the eyes of concupiscence, which innocence kept shut. But to 'see Angels ascending and descending,' is to mark the citizens of the land above, either with what love they cleave to their Creator above them, or with what fellow-feeling in charity they condescend to aid our infirmities. And it is very deserving of observation, that he that 'lays his head upon a stone,' is he who sees the Angels in his sleep, surely because that same person by resting from external works penetrates internal truths, who with mind intent, which is the governing Principle of man, looks to the imitating of his Redeemer. For to 'lay the head upon a stone' is to cleave to Christ in mind. Since they that are withdrawn from this life's sphere of action, yet whom no love transports above, may have sleep, but can never see the Angels, because they despise to keep their head upon a stone. For there are some, who fly indeed the business of the world, but exercise themselves in no virtues. These, indeed, sleep from stupefaction, not from serious design, and therefore they never behold the things of the interior, because they have laid their head, not upon a stone, but upon the earth. Whose lot it most frequently is, that in proportion as they rest more secure from outward actions, the more amply they are gathering in themselves from idleness an uproar of unclean thoughts. And thus under the likeness of Judaea the Prophet bewails the soul stupefied by indolence, where he says, The adversaries saw her, and did mock at her sabbaths. For by the precept of the Law there is a cessation from outward work upon the Sabbath Day. Thus her 'enemies looking on mock at her sabbaths,' when evil spirits pervert the very waste hours of vacancy to unlawful thoughts. So that every soul, in proportion as it is supposed to be devoted to the service of God, by being removed from external action, the more it drudges to their tyranny, by entertaining unlawful thoughts. But good men, who sleep to the works of the world, not from inertness, but from virtue, are more laborious in their sleep than they would be awake. For herein, that by abandoning they are made superior to this world's doings, they daily fight against themselves, maintaining a brave conflict, that the mind be not rendered dull by neglect, nor, subdued by indolence, cool down to the harbouring of impure desires, nor in good desires themselves be more full of fervour than is right, nor by sparing itself under the pretext of discretion, may slacken its endeavour after perfection. These are the things she is employed withal: she both wholly withdraws herself from the restless appetite of this world, and gives over the turmoil of earthly actions, and in pursuit of tranquillity, bent on virtuous attainments, she sleeps waking. For she is never led on to contemplate internal things, unless she be heedfully withdrawn from those, which entwine themselves about her without. And it is hence that Truth declares by His own mouth, No man can serve two Masters. Hence Paul saith, No man that warreth entangleth himself with the affairs of this life, that he may please him that hath chosen him to be a soldier. Hence the Lord charges us by the Prophet, saying, Be still, and know that I am the Lord. Therefore, because inward knowledge is not cognisable by us, except there be a rest from outward embarrasments, the season of the hidden word, and of the whisperings of God, is in this place rightly set forth, when it is said, In the horror of a vision of the night, when deep sleep falleth upon men, in that truly our mind is never caught away after the force and power of inward contemplation, unless it be first carefully lulled to rest from all agitation of earthly desires. — Morals on the Book of Job, Book V Gregory the Dialogist: ON HOW HERETICS MISUSE THIS VERSE. In the horror of a vision of the night, when deep sleep falleth on men. It often happens, that while heretics are bent to discourse of things above them, they become their own witnesses against themselves, that what they deliver is not true. For in a vision of the night the sight is uncertain. Therefore they declare that they received 'the inklings of whispers' in 'the terror of a vision of the night,' for, that the things, which they teach, may be made to appear sublime to others, they declare that they themselves can scarcely comprehend them. But it may be inferred from hence how far that can be rendered certain to their hearers, which they themselves beheld but dubiously. And so is it marvellously ordered, that while they run on speaking of sublime things, in the exposure of folly, they are entangled in the very words of their sublimity. Now to what height they rear themselves for singularity of wisdom, is shewn, when he adds in the same breath, when deep sleep falleth upon men. As if it were openly said by heretics, 'When men are asleep beneath, we wake to receive heavenly truths, in that to us all that is known, to the knowledge whereof the dull hearts of men cannot arise.' As if they said in plain words, 'In things, wherein our understanding rises erect, the faculties of the rest of the world lie asleep.' But sometimes, when they see that this is disregarded by the hearer, they feign that they are themselves in fear of what they say. — Morals on the Book of Job, Book V Augustine of Hippo: "Did not he make me hear beautiful accents? He announces here that his words are inspired from above. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Fear came upon me and trembling, which made all my bones to shake. But when the mind is lifted on high, in proportion as it sees things higher above itself, the more terribly it trembles in itself. And hence it is fitly added, Fear came upon me and trembling, which made all my bones to shake. What is denoted by 'bones' but strong deeds? Of which also it is said by the Prophet, He keepeth all their bones. And it often happens that the things which men do, they reckon to be of some account, because they know not, how keen is the discernment of His inward sifting; but when, transported on the wings of contemplation, they behold things above, in some sort they melt away from the security they felt in their presumption, and quake in sight of God the more, in proportion as they do not even reckon their excellences fit for the searching eye of Him, Whom they behold. For it is hence that he, who had gained ground in doing strong deeds, being lifted up by the Spirit, exclaimed, All my bones shall say, Lord, who is like unto Thee? As though he said, 'My flesh is without words, in that my infirmities are wholly silent before Thee, but my bones sing the praises of Thy greatness. In that the very things, which I thought to be strong in me, tremble at the view of Thee.' It is hence that Manoah shrinking at the vision of the Angel, says, We shall surely die, for we have seen The Lord. Whom his wife immediately comforts, with these words, If the Lord were pleased to kill us, He would not have received a burnt-offering, and a meat-offering at our hand. But how is it that the man becomes fearful at the vision of the Angel, and the woman bold; but that as often as heavenly things are shewn us, the spirit indeed is shaken with affright, yet hope has confidence? For hope lifts itself to dare greater feats from the same cause, whereby the spirit is troubled, in that it sees the first the things that are above. Therefore because, when the mind, being lifted on high, beholds the higher depths of the secrets of heaven, all that is most solid of human strength trembles, it is well said here, Fear came upon me and trembling, which made all my bones to shake. As though it were expressed in plain words; 'When I perceived the secrets of inmost subtlety, in that quarter where I thought myself in my own eyes strong, I faltered in the sight of the Judge.' For contemplating the strictness of Divine Justice, we justly fear even for the very works themselves, which we flattered ourselves we had so done that they were strong. For our uprightness, when drawn parallel to the inward rule, if it meets with strict judgment, comes cross, with many sinuosities of its windings, to the inward uprightness. And hence, when Paul both perceived that he had the bones of the several virtues, and yet that these same bones trembled under the searching scrutiny, he saith, But with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not mine own self; for I know nothing against myself: Yet because, when the 'veins' of the divine 'whispering' were heard, these same bones quaked, he thereupon added, For I am not hereby justified; but he that judgeth me is the Lord. As though he were to say, 'I remember that I have done light things, yet I presume not on my merits; for our life is brought to the scrutiny of Him, under Whom even the bones of our strength are dismayed. — Morals on the Book of Job, Book V Gregory the Dialogist: ON HOW HERETICS MISUSE THIS VERSE. Fear came upon me and trembling, which made all my bones to shake. For because they desire to appear objects of wonder for the loftiness of their instructions, they affect to be awed at the accounts which they make up. And whilst it is a less difficulty to hear than to speak, they are bold enough to put forth that, which, forsooth, they feign that they the very same persons were scarcely able to hear. — Morals on the Book of Job, Book V Gregory the Dialogist: And as a spirit passed before my face, the hair of my flesh stood up. But when the mind is suspended in contemplation, when, exceeding the narrow limits of the flesh, with all the power of her ken, she strains to find something of the freedom of interior security, she cannot for long rest standing above herself, because though the spirit carries her on high, yet the flesh sinks her down below by the yet remaining weight of her corruption. And hence it is added, And as a spirit passed before my face, the hair of my flesh stood up. 'A spirit passes before our face,' when we are brought to the knowledge of invisible things, and yet see these same not stedfastly, but with a hasty glance. For not even in the sweetness of inward contemplation does the mind remain fixed for long, in that being made to recoil by the very immensity of the light it is called back to itself. And when it tastes that inward sweetness, it is on fire with love, it longs to mount above itself, yet it falls back in broken state to the darkness of its frailty. And advancing in high perfection, it sees that it cannot yet see that which it ardently loves, which yet it would not love ardently did it not in some sort see the same. Thus the spirit is not stationary, but 'passes by;' because our contemplation both discloses to us, that pant thereafter, the heavenly light, and forthwith conceals the same from us failing from weakness. And because in this life, whatever degree of virtue a man may have advanced to, he still feels the sting of corruption, For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things; therefore it is rightly added, The hair of my flesh stood up. For 'the hairs of the flesh' are all the superfluities of human corruption. 'The hairs of the flesh' are the imaginations of the former life, which we so cut away from the mind, that we let no grief for the loss of them disturb our peace. And it is well said by Moses, Let the Levites shave all the hairs of their flesh. For a 'Levite' is rendered 'taken.' And thus it behoves the 'Levites' to shave all 'the hairs of the flesh,' in that he who is 'taken' into the divine ministrations, ought to shew himself clear of all imaginations of the flesh before the eyes of God, that the mind never put forth unlawful thoughts, and so deform the fair appearance of the soul as it were by sprouting hairs. But whatever perfection of holy living may have raised the condition of any man, yet there still springs up to him from his old state of life somewhat to bear. And hence the same hairs of the Levites are commanded to be shaven, not to be plucked out, for the roots still remain in the flesh to the shaven hairs, and grow again to be again cut off, in that while we are to use great diligence in cutting off all rank thoughts, yet they never can be wholly and entirely cut off. For the flesh is ever engendering a rank produce, which the spirit should ever be cutting away with the knife of heedfulness. Yet it is then that we see these things with more exactness, when we penetrate into the heights of contemplation; and hence it is rightly said, Whilst a Spirit passed before my face, the hair of my flesh stood up. For when the human mind is lifted up on the tower of contemplation, it the more cruelly torments itself for its superfluities, in proportion as it perceives that which it loves to be infinitely refined; and when it beholds that beautiful Being, which it longs for, above its own height, it severely judges every thing infirm in itself, which it bore with tranquillity before. Therefore when 'the Spirit passeth by,' 'the hairs quake,' in that before the power of compunction, all rank thoughts flee away, that nought that is loose, nought that is dissipated, any longer gives pleasure, for severity of inward visitings kindles the inspired soul even against its own self; and when that which riseth up in the heart of an unlawful kind, is cut away with unintermitted strictness, it very often happens that the invigorated soul enters into its ray of contemplation with a somewhat larger range, and almost arrests the spirit which was 'passing by.' Yet does not this same lingering of contemplation fully discover the force of the Divine nature, for its vastness transcends all human powers thus enlarged and elevated. — Morals on the Book of Job, Book V Gregory the Dialogist: ON HOW HERETICS MISUSE THIS VERSE. And when a spirit passed before my face, the hair of my flesh stood up. There stood one, but I knew not the face of him. That they may shew that they have been made acquainted with incomprehensible mysteries, they relate, not that 'a spirit' stood still, but that it 'passed by before their face.' And they pretend that they beheld a countenance they knew not, that they may prove themselves to be known to Him, Whom the human mind is not equal to know. And here it is further added; An image was before mine eyes, and I heard the voice as it were of a light breath of air. Heretics often picture God to themselves by a sensible form, seeing that they are unable to behold Him spiritually. And they tell that they hear His 'voice as of a light breath of air,' in that for the obtaining the knowledge of His secret things, they delight to have as if a particular freedom of intercourse with Him. For they never teach the things, which God reveals openly, but such as are breathed into their ears in a secret manner. — Morals on the Book of Job, Book V Augustine of Hippo: "And a spirit came to stand before me. He wants us to hear that a breath has touched him, and we see, by what he adds, that he was not a vain ghost. Let us remember that the Holy Spirit descended in this way upon the Apostles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: There stood a certain one, but I could not discern the form thereof. For we do not speak of a certain one, saving surely in the case of him, whom we are either unwilling or unable to express. Now with what feeling it is here said a certain one, is clearly set forth, in that it immediately comes in, but I could not discern the form thereof. For the human soul, being by the sin of the first of mankind banished from the joys of paradise, lost the light of the invisible, and poured itself out entire in the love of the visible, and was darkened in the interior sight, in proportion as it was dissipated without, to the deformment of itself. Whence it comes to pass that it knows nothing, saving the things that it acquaints itself with by the palpable touch, so to say, of the bodily eyes. For man, who, had he been willing to have kept the commandment, would even in his flesh have been a spiritual being, by sinning was rendered even in soul carnal, so as to imagine such things only as he derives to the soul through the images of bodily substances. For body is the property of heaven, earth, water, animals, and all the visible things; which he unceasingly beholds; and while the delighted mind wholly precipitates itself into these, it waxes gross, loses the fineness of the inward sense; and whereas it is now no longer able to erect itself to things on high, it willingly lies prostrate in its weakness in things below. But when with marvellous efforts it strives to rise up from the same, it is great indeed, if the soul, thrusting aside the bodily form, be brought to the knowledge of itself, so as to think of itself without a bodily figure, and by thus thinking of itself to prepare itself a pathway to contemplate the substance of Eternity. Now in this way it shews itself to its own eyes as a kind of ladder, whereby in ascending from outward things to pass into itself, and from itself to tend unto its Maker. For when the mind quits bodily images, entering into itself, it mounts up to no mean height; for though the soul be incorporeal, yet because she is incorporate with the body, she is known by that property of hers, which is confined within the local bounds of the flesh. And whereas she forgets things known, acquaints herself with such as are unknown, remembers what has been consigned to oblivion, entertains mirth after sadness, is adjudged to punishment after joy; she herself shews by her own diversity in herself, how widely she is removed from the Substance of eternal Unchangeableness. Which is always the same, even as It Is; Which every where present, every where invisible, every where whole and entire, every where incomprehensible, is by the longing mind discerned without seeing, heard without uncertainty, taken in without motion, touched without bodily substance, held without locality. Now when the mind that is used to corporeal objects represents to itself this same Substance, it is loaded with the phantasms of divers images. And whilst it banishes these from the eyes of its attention with the hand of discernment, making every thing give place thereto, it at last beholds It in some degree. And if it does not as yet apprehend what It is, it has surely learnt what It is not. And so because the mind is carried away into unaccustomed ground, when it pries into the Essence of the Deity, it is rightly said here, A certain one stood, but I could not discern the form thereof. And it is well said, it stood still; for every created thing, in that it is made out of nothing, and of itself tends to nothing, has not the property to stand, but to run to an end. But a creature endowed with reason, by this very circumstance, that it is created after the image of its Maker, is fixed that it should not pass into nothing. Now no irrational creature is ever fixed, but only, so long as, by the service of its appearing, it is completing the form and fashion of the universe, it is delayed in passing away. For though heaven and earth abide henceforth and for ever, still they are at this present time of themselves hastening on to nought; yet for the use of those, whom they serve, they remain to be changed for the better. To 'stand' then is the attribute of the Creator alone, through Whom all things pass away, Himself never passing away, and in Whom some things are held fast, that they should not pass away. Hence our Redeemer, because the fixed state of His Divine Nature could not be comprehended by the human mind, shewed this to us as it were in passing, by coming to us, by being created, born, dead, buried, by rising again, and returning to the heavenly realms. Which He well shadowed out in the Gospel by the enlightening the blind man, to whom when passing on He vouchsafed a hearing, but it was standing still that He healed his eyes. For by the economy of His Human Nature He had His passing on, but the standing by the power of His Divine Nature, in that He is every where present. Thus the Lord is said to hear the complaints of our blind condition in passing, in that being made Man He has compassion on human misery; but He restores light to the eyes standing still, in that He enlightens the darkness of our frail state by the efficacy of His Divine Nature. It is well then that, after it has been said, Then a spirit passed before my face, it should be added, but I could not discern the form thereof. As if it were in plain words, 'Him, Whom I perceived in passing, I discovered never to pass.' He then that 'passes' is the same as He that 'stands still.' He 'passes,' in that when known He cannot be detained, He 'stands still,' in that, so far as He is known, He is seen to be unchangeable. Therefore, because He, That is ever the Same, is seen by a hasty glance, God at the same time appears both passing and standing still. Or surely His 'standing' is His never varying with any change; as it is said to Moses, I AM THAT I AM. And as James represents Him, saying, With Whom is no variableness, neither shadow of turning. Now whereas every man, that apprehends something of the Eternal Being by contemplation, beholds the Same through His coeternal Image, it is rightly subjoined; An image was before mine eyes. For the Image of the Father is the Son, as Moses teaches in the case of man at his creation; So God created man in His own Image; in the Image of God created He him. And as the Wise Man, in the setting forth of Wisdom, saith concerning the same Son, For She is the brightness of the everlasting light. And as Paul hath it, Who being the brightness of His glory, and the express Image of His Person. When then His Eternity is perceived as far as the capability of our frail nature admits, His Image is set before the eyes of the mind, in that when we really strain towards the Father, as far as we receive Him we see Him by His Image, i.e. by His Son, And by That Image, Which was born of Himself without beginning, we strive in some sort to obtain a glimpse of Him, Who hath neither beginning nor ending. And hence this same Truth saith in the Gospel, No man cometh to the Father but by Me. And it is well added, And I heard the voice as it were of a light breath. For what is signified by 'the voice of a light breath,' but the knowledge of the Holy Spirit, Which proceeding from the Father, and receiving of that which belongeth to the Son, is gently imparted to the knowledge of our frail nature? Yet when It came upon the Apostles, It is demonstrated by an outward sound, like a vehement blast, where it is said, And suddenly there came a sound from heaven as of a rushing mighty wind. For when the Holy Spirit imparts Itself to the knowledge of frail humanity, It is both represented by 'the sound of a rushing mighty wind,' and also by the 'voice of a gentle breath,' clearly, in that when It comes, It is both 'vehement' and 'gentle;' 'gentle,' in that It tempers the knowledge of Itself to our perceptions, so as to be in some sort brought under our cognizance; 'vehement,' in that however It may temper that same, yet by Its coming, It confounds while It illumines the darkness of our frail condition. For It touches us but lightly by Its enlightening influence, yet it shakes our emptiness with fearful might. So God's voice is heard as if of 'a light breath,' in that the Divine Being never imparts Himself as He is to those that contemplate Him while still in this life, but to the purblind eyes of our mind He discovers His brightness but scantily. Which is well represented by the very receiving of the Law itself, when it is said that Moses ascended, and God descended upon the Mount. For 'the Mount' is our very contemplation itself, whereinto we ascend, that we may be elevated to see those things which are beyond our frail nature; but the Lord descends thereupon, in that, when we advance much, He discloses some little concerning Himself to our perceptions, if either 'little' or 'somewhat' can be said to be in Him, Who, being always One and abiding the Same, cannot be understood by parts, and yet is said to be participated by His faithful servants, whereas 'part' is nowise admissible in His Substance. But because we are unable to express Him with perfect speech, being hindered by the scanty measure of our human nature, as by the impotency of the infant state, we give back an echo of Him in some sort with stammering utterance. But that when we are lifted up in high contemplation, it is somewhat refined that we attain unto in the knowledge of the Eternal One, is shewn by the words of Sacred Story, when the illustrious Prophet Elijah is instructed in the knowledge of God. For when the Lord promised him that He would pass by before him, saying, And, behold, the Lord passeth by, a great and strong wind rending the mountains, and breaking in pieces the rocks before the Lord; He thereupon added, But the Lord is not in the wind: and after the wind a quaking, but the Lord is not in the quaking: and after the quaking a fire, but the Lord is not in the fire: and after the fire, a still small voice. For the wind before the Lord overturns the mountains, and shatters the rocks, in that the affright, which rushes in upon us from His coming, both casts down the exaltation of our hearts, and melts their hardness. But the Lord is said not to be in the 'wind of quaking' and in the fire, but it is not denied that He is 'in the still small voice,' in that verily when the mind is hung aloft in the height of contemplation, whatever it has power to see perfectly and completely is not God, but when it sees something of great fineness, this is the same as that he hears belonging to the incomprehensible substance of the Deity. For we as it were perceive a still small voice, when by a moment's contemplation we taste with finest sense the savour of incomprehensible truth. Accordingly then only is there truth in what we know concerning God, when we are made sensible that we cannot know any thing fully concerning Him. Hence it is well added in that place, And it was so when Elijah heard it, that he wrapped his face in his mantle, and went out and stood at the entering in of the cave. After the still small voice, the Prophet covers his face with his mantle, because in that very refined contemplation he learns in what a cloak of ignorance man is shrouded; for to draw the mantle over the face is to veil the mind by the consideration of its own infirmity, that it may never presume to seek things above it, that it never rashly open the eyes of the understanding beyond itself, but close them with a feeling of awe to that which it cannot apprehend. And he, in doing such things, is described to have stood at the entering in of the cave. For what is our cave but this dwelling-place of our corrupt nature, wherein we are still held fast from remaining oldness? But when we begin to take in something of the knowledge of the Divine Being, we as it were already stand 'in the entering in of our cave;' for whereas we cannot make perfect progress, yet panting after the knowledge of the truth, we already catch something of the breath of liberty. So to 'stand at the entering in of the cave,' is, forcing aside the obstruction of our corrupt nature, to begin to issue forth to the knowledge of the truth. And hence upon the cloud descending on the Tabernacle, the Israelites seeing it afar off are related to have stood at the entering in of their tents, in that they, who in some sort behold the coming of the Deity, as it were already issue forth from the habitation of the flesh. Therefore because with whatever amplitude of virtue the human mind may have enlarged its compass, yet it scarcely knows the very outermost extremes that belong to the interior things, it is rightly said here, And I heard the voice as of a light breath; but as at the time that the knowledge of the Deity shews us after all but little concerning Itself, It is perfectly instructing the ignorance of our infirmness; let him that 'heard the voice of a light breath,' declare all that he learnt by that same hearing. — Morals on the Book of Job, Book V Gregory the Dialogist: ON HOW HERETICS MISUSE THIS VERSE. And when a spirit passed before my face, the hair of my flesh stood up. There stood one, but I knew not the face of him. That they may shew that they have been made acquainted with incomprehensible mysteries, they relate, not that 'a spirit' stood still, but that it 'passed by before their face.' And they pretend that they beheld a countenance they knew not, that they may prove themselves to be known to Him, Whom the human mind is not equal to know. And here it is further added; An image was before mine eyes, and I heard the voice as it were of a light breath of air. Heretics often picture God to themselves by a sensible form, seeing that they are unable to behold Him spiritually. And they tell that they hear His 'voice as of a light breath of air,' in that for the obtaining the knowledge of His secret things, they delight to have as if a particular freedom of intercourse with Him. For they never teach the things, which God reveals openly, but such as are breathed into their ears in a secret manner. — Morals on the Book of Job, Book V Ishodad of Merv: Eliphaz employs "murmur" and "voice" as words to express his ideas about God. As … the murmur and the voice strike our ears, they have no form or aspect. We only receive their sensation. Just as it is not possible to see a "murmur" or "voice," so we must realize the same is true of our thoughts about the divine nature. We receive our perception and knowledge of the divine nature as God gives us these thoughts, but this is not something that we can perceive through forms. — COMMENTARY ON Job 4:16 Gregory the Dialogist: Shall mortal man be more just than God? Shall a man be more pure than his Maker? Human righteousness compared with the righteousness of God is unrighteousness, for even a candle is seen to shine bright in the dark, but being set in the ray of the sun its light is darkened. What then did Eliphaz learn when he was transported in contemplation, saving that man cannot be justified in comparison with God? For we believe that what we do outwardly is righteous, but when we never at all acquaint ourselves with the things of the interior, we are as it were blind whilst set in the ray of the sun. But when we, little as we can, discern the one, it is not a little that we judge the others, in that a man judges the darkness more exactly, in proportion as the brightness of light is more truly manifested to him. For he, that seeth light, knoweth what to account of the darkness, as he, that is ignorant of the whiteness of light, lets pass even dark objects for light ones. And it is rightly added, Shall a man be more pure than his Maker? For whoso murmurs at the stroke, what does he, but charge the justice of the striker? Thus a man accounts himself more pure than his Maker, if he stirs complaint against the scourge, and without doubt he makes Him give place to himself, Whose judgment he blames in the case of his own affliction. Thus, that man may never dare charge his Judge with offence, let him humbly bethink himself that He is the Author of Nature; for He, That with marvellous skill made man out of nothing, does not pitilessly afflict him that He has made; which Eliphaz then learnt when he 'heard the voice as it were of a light breath.' For by the contemplation of the greatness of God we learn, how humbly we should abase ourselves with fear under His visitation. And he, that hath a taste of things above, bears with resignation all events below, in that he perfectly sees within, whereat he should reckon that which he does without. For he miscounts himself righteous, who knows not the rule of the Supreme Righteousness. And it often happens that a piece of wood is counted straight, if it be not applied to the rule; but so soon as it is put thereto, we discover the degree of distortion wherewith it swells out, in that, truly, the straight line cuts off and condemns that, which the cheated eye approved as good. Thus Eliphaz, in that he beheld things above, delivered a strict judgment on all below, and though it was not rightly he reproved blessed Job, yet by comparison with the Creator of all things he rightly describes the measure of the creature. — Morals on the Book of Job, Book V Olympiodorus of Alexandria: And do not think, Eliphaz says, that I am speaking these words to you reproachfully. No person, in fact, is totally blameless, and if he can hide his sins from people, he does not hide them from God's all-seeing eye that knows everything accurately. This indicates what is contrary to the Lord. — COMMENTARY ON Job 4:17 Augustine of Hippo: "What! will man ever be pure before God? He means or has heard this thought, or was frightened to see that no one is pure before God, or has had that kind of vision, because no one is pure enough to see God as he is. Here the word pure signifies a perfect purity higher than it was understood of a relative purity, and in this sense it could say that the man would not perish. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Behold, His servants are not stedfast, and in His Angels He found folly: How much more in them that dwell in houses of clay, whose foundation is in the dust, which shall be consumed as by the moth? Though the Angelical nature, by being fixed in contemplation of the Creator, remains unchangeable in its own state, yet hereby, that it is a created being, it admits in itself the variableness of change. Now to be changed is to go from one thing into another, and to be without stability in one's self. For every single being tends to some other thing by steps, as many in number as it is subject to motions of change. And it is only the Incomprehensible Nature, which knows not to be moved from its fixed state, in that It knows not to be changed from this, that It is always the Same. For if the essence of the Angels had been strange to the motion of change, being created well by its Maker, it would never have fallen in the case of reprobate spirits from the tower of its blessed estate. But Almighty God in a marvellous manner framed the nature of the highest spiritual existences good, yet at the same time capable of change; that both they, that refused to remain, might meet with ruin, and they, that continued in their own state of creation, might henceforth be stablished therein more worthily in proportion as it was owing to their own choice, and become so much the more meritorious in God's sight, as they had staid the motion of their mutability by the stablishing of the will. Whereas then this very Angelical nature too is in itself mutable, which same mutability it has hereby overcome, in that it is bound by the chains of love to Him, Who is ever the Same, it is now rightly said, Behold, His servants are not stedfast. And there is forthwith added a proof of this same mutability, in that it is brought in from the case of the apostate spirits, And in His Angels He found folly. And from the fall of these He rightly draws the consideration of human frailty, when he appends thereto; How much more in them that dwell in houses of clay, whose foundation is earthly, which shall be consumed as by the moth. For we inhabit houses of clay, in that we subsist in earthly bodies. Which Paul considering saith well; But we have this treasure in earthen vessels. And again, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands. 'The earthly foundation' too is the substance of the flesh; which the Psalmist had earnestly contemplated in himself, when he said, My bones are not hid from Thee, which Thou madest in secret, and my substance in the lower parts of the earth. Now the moth springs from the garment, and in its production destroys that very garment, whereupon it is produced. And the flesh is as a kind of garment to the soul, but this same garment has withal its moth, in that from itself there arises carnal temptation, whereby it is rent and torn. For our garment is as it were consumed by a kind of moth of its own, in that the corruptible flesh engendereth temptation, and by this is brought to destruction. Man is consumed as if by a moth, in that he has arising from himself that, whereby he is to be broken in pieces. As though it were in plain words, 'If those spirits cannot be of themselves unchangeable, which are kept down by no infirmity of the flesh, by what inconceivable temerity do men account themselves to hold on stedfastly in good, who, wherein they have their understanding elevating them on high, have the clog of carnal frailty acting as an impediment to them, so that through the evil, of a corrupting tendency they contain a cause in themselves, whence they turn old from the interior newness? The holy Doctors may likewise be understood by 'the Angels,' according as it is said by the Prophet, For the Priest's lips should keep knowledge, and they should seek the law at his mouth, for he is the Angel of the Lord of hosts. With whatever degree of virtue these may shine, they can never be altogether without sin, so long as they are engaged in the journey of this life, in that their step is doubtless brought into contact either with the mire of unlawful practice, or with the dust of the thought of the heart. Now they 'dwell in houses of clay,' who rejoice in this ensnaring life of the flesh. Paul had been brought to contemn the inhabiting this house of clay, when he said, But our conversation is in heaven. Let him say then, Behold, His servants are not stedfast, and in His Angels He hath found folly: how much more in them that dwell in houses of clay, whose foundation is in the dust, which are consumed as by the moth? As if he had said in plain words, 'If the pathway of the present life cannot be passed through without defilement by those, who proclaiming the things of eternity, gird themselves up to encounter those of time, what evils do they undergo, who rejoice to be plunged in the delights of the fleshly habitation? 'For His servants are not stedfast,' for when the mind strains toward things on high, it is dissipated by the conceits of its own flesh, so that oftentimes whilst the mind pants after the things of the interior, while it looks at heavenly objects alone, smitten by a momentary carnal delight, it lies low severed from itself, and he that felt joy that he had surmounted the hindrances of his frailty, prostrated by an unexpected wound, is only filled with woe. Perverseness then is found even in His Angels, so long as those very men, who proclaim His truth, the surprisals of a deceitful life do at times lie heavy on. So then if even those are smitten by the wickedness of this world, whom a holy purpose presents erect against the same, with what strokes are not they pierced, whom nothing less than delight in their frailty brings to the ground before its darts? And these are well described to be 'consumed,' as it were, 'with a moth.' For a moth does mischief, and makes no sound. So the minds of the wicked, in that they neglect to take account of their own losses, lose their soundness, as it were, without knowing it. For they are losing innocency from the heart, truth from the lips, continency from the flesh, and in the course of time, life from the sum of their age. But they see not one whit that they are unceasingly letting go these same, in that they are busied with all their heart in temporal concerns. Thus they are 'consumed as it were with a moth,' in that they suffer the canker of sin without sound, whilst they remain ignorant what losses in life and innocency of heart they are undergoing. — Morals on the Book of Job, Book V Hesychius of Jerusalem: In truth, to be faultless is not easy for human beings. Faultlessness is beyond human possibilities. The order of the angels is itself subject to such weakness. This is what Eliphaz says, "Even in his servants God puts no trust." It is evident that God "puts no trust" in the righteous—like you, who have trusted yourself—because he knows the weakness of their nature and how easily their flesh falls. The fallen angels give God a reason not to trust in them, those whom "he charges with error." He has driven them away from the former honor of their rank and has reduced them to a lower position because they had evil thoughts against God. But if it is so for them, who even though they have a weak nature live nonetheless in the heights among the virtuous powers, and if it is so for angels who in their own nature were above us, what will we say about our own human condition, one even more subject to sin? — HOMILIES ON Job 7.4.18-21 Augustine of Hippo: "If he does not believe evil against his servants. This is what happened when Elijah said, "Lord, they have killed your prophets; He replied, "I have reserved for myself seven thousand men." Not that these seven thousand men were already pure. This was said of angels and prophets. "And in his angels he found" evil; Or because the evil was spoken against them, or because they said it themselves. This can be understood even good angels. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Those who dwell in houses of mud," whose conversation is not in heaven. "He hit them as if they were eaten by worms. Or some disease has gnawed at them like worms; or God himself has condemned them to be eaten by worms, or. lastly, their culpable voluptuousness has given rise in themselves to a germ of corruption which has bitten them little by little; it's because they lived in a mud house. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Eliphaz, still clinging to the same principle … that Job's critical circumstances were due to Job's own sins, adds these words, "Since they could not help themselves through virtue by repenting of their evils, these afflictions befell them." And Eliphaz suggests that he fully comprehends this situation. They perished since they could not drive away the most fearful accidents because of their weakness, demonstrating human power's worthlessness. — COMMENTARY ON Job 4:20-21 Gregory the Dialogist: They shall be cut off from morning to evening. For the sinner is 'cut off from morning to evening,' in that from the beginning of his life to the end thereof he is ever getting wounded by the commission of sin. For the reprobate by increase in wickedness are at all times redoubling blows upon themselves, cut off by which, they may fall headlong into the pit. And it is well said of them by the Psalmist, Bloody and deceitful men shall not halve their days. For to 'halve our days' is to part off the time of our life misspent in pleasure, for the purpose of penitential mourning, and in parting off to recover the same to a good use. But the wicked never 'halve their days,' in that not even in the end of their time do they change their frowardness of heart. Contrary whereunto Paul rightly exhorts, saying, Redeeming the time, because the days are evil. For we 'redeem the time,' when by tears we recover our past life, which by rioting we had lost. It goes on, And because none understandeth, they perish for ever. That is to say, 'none' of those, who 'shall be cut off from morning unto evening.' 'None understandeth,' whether of those that perish, or of those who follow the lost ways of the perishing. Whence it is elsewhere written, The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering. Thus, whereas the wicked are set upon temporal things alone, and are unconcerned to learn what blessings are in store for the Elect for everlasting, while they look to the affliction of the just, but never learn what is the recompense of that affliction, they put forth the foot of their conversation into the pit, for they willingly shut their eyes to the light of understanding. For being decoyed by foolish pleasures, whilst for objects, which they see, they entertain an affection, which belongs to time, being meanwhile strangers to themselves, they never see whereunto they are hurrying for all eternity. It is possible too that by the morning may be denoted the prosperous fortune of this world, and by the evening the adverse fortune thereof. So then 'the wicked are cut off from morning to evening,' in that by running riot through prosperity they are brought to ruin, and being made impatient by adversity they are lifted up to madness. These would never be cut off from morning to evening, by sin, if they either took prosperity for the salve or adversity for the knife to their sore. But forasmuch as the assemblage of the human race is never so forsaken, that the whole is let to go to destruction, there be some, that look down upon the enjoyments of the present life, even when they are present, consider that they are transient, and in the love of the eternal world tread them underfoot. And while they set the step of judgment on this first stage, they mount with invigorated soul to a loftier height, so that they not only contemn all temporal things, for that they must be quickly parted with, but have no desire to attach themselves thereto, even if they might last for ever. And they withdraw their love from the things created in beauty, because they stretch forth by the steps of the heart toward the Father of all Beauty Himself. And there are some that love the good things of the present life, yet never in any wise attain unto them, who pant after temporal blessings with all their hearts' desire, who covet the glory of the world, yet never can make themselves master thereof. For these, so to speak, the heart draws them on to seek the world, the world drives them back to search out the heart. For it often chances that, being bruised by those very adversities which they suffer, they are brought back to reason, and returning back into themselves, they consider how little there is in that, which they were seeking after, and forthwith betake themselves to weeping for the foolishness of their desire, and conceive the stronger yearnings for eternal things, in proportion to the folly in which they grieve that they once spent themselves for those of time. — Morals on the Book of Job, Book V Augustine of Hippo: "Born in the morning, in the evening they are no more. This means that they are nothing after this life, or that they arrive promptly from prosperity to tribulation; for chastisement has followed them closely. "And because they could not help each other, they perished," because they put their hope in them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But they that have been left shall be taken away from among them. Whom else do we understand by 'the left,' but all the despised of this world? whom whilst the present life chooses not for any use of honour, it 'leaves' as being the least and most worthless. But the Lord is said to 'take away those that are left' of the world, in that He condescends to make choice of the despised of this life, as Paul bears witness, saying, Not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty. Which is well represented in the Book of Kings by the Egyptian servant fainting in the way, whom the Amalekite abandons taken sick upon the journey, but David finds, refreshes with food, and makes the guide of his route; he pursues the Amalekite, finds him feasting, and utterly destroys him. For what does it mean that the Egyptian servant of the Amalekite turns faint upon the journey, but that the lover of this present world, covered with the blackness of his sins, is often abandoned in weakness and contempt by the same world, so that he is no longer able to run therewith, but being broken down by adversity, grows helpless. But David finds him, in that our Redeemer, Who is in a true sense 'strong of hand,' sometimes turns to the love of Himself those, whom He finds despised as to the glory of the world, in that He refreshes them with the knowledge of the Word. He chose him the guide of his way, in that He makes him even the preacher of Himself. And he, that had no power to follow the Amalekite, becomes the guide of David, in that he, whom the world forsook as worthless, not only when converted entertains the Lord in his affections, but by preaching Him brings Him home even to the hearts of others also. And with this same guide David discovers and annihilates the Amalekite as he feasted, in that Christ breaks up the joy of the world by those very men as preachers, whom that world scorned to have for its companions. Therefore because it very often happens that those, whom the world abandons, are chosen of the Lord, it is rightly said in this place, Those, that may have been left, shall be taken from amongst them. It proceeds; They shall die, even without wisdom. How is it that he set forth above the death of the wicked, saying, Because none understandeth they shall perish for ever; and concerning the Elect of God thereupon subjoined, And they that have been left shall be taken away from among them; yet forthwith adds that which cannot accord with those Elect ones, saying, They shall die even without wisdom? For if they be taken away from among the wicked by the hand of God, how are they said 'to die without wisdom?' Why, doubtless it is the fashion of Holy Writ, in relating any thing, after inserting a sentence that concerns another case, to return straightway to its former subject. Thus after he had said, And because there is none that understandeth, they shall perish for ever; he immediately brought in the lot of the Elect, saying, But they that have been left shall be taken away from among them. And again directing the eye of his meaning to that destruction of the wicked, which he had foretold, he suddenly subjoined, they shall die, even without wisdom. As if he said, Those of whom I said that 'not understanding, they should perish for ever,' will assuredly 'die without wisdom.' But we shall the better shew that this is at times the way with Holy Writ, if we produce therefrom a similar instance to this. For when Paul the Apostle was counselling his beloved disciple for the settling the offices of the Church, that he might not by chance without due order promote any to Holy Orders, he said, Lay hands suddenly on no man, neither be partaker of other men's sins. Keep thyself pure. And forthwith directing his words to his bodily infirmities, he says, Drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities. And he immediately subjoins; Some men's sins are open beforehand, going before to judgment, and some men they follow after. What connection then has that, which he added concerning the sins of different men being hidden and manifest, with this, that he forbad him in his weak health to drink water? but that after the insertion of a clause concerning his weakness of health he came back again at the end to that, which he had said above, Lay hands suddenly on no man, neither be partaker of other men's sins. For in order to shew with what anxious heed these same sins are to be inquired into, after introducing a charge to prudence directed against the annoyance of bad health, he straightway put in, that in some men they lay exposed to view, in some hidden from sight, saying, Some men's sins are open beforehand going before to judgment, and some men they follow after. As then in this sentence Paul does not chime in with these same words, to which, speaking of the weakness of Timothy's health, he subjoined it, but he has returned to that which he made mention of before after an interruption; so when in this place Eliphaz said concerning the Elect, They that have been left shall be taken from among them, by subjoining thereupon, they die even without wisdom; he forthwith recurs to that, which he delivered concerning the wicked, saying, And because none understandeth, they shall perish for ever. Now it is for this reason that the wicked look down upon the Elect, because they are going toward a life that is invisible through a death that is visible; of whom it is well said in this place, They die even without wisdom. As though it were said in plain words, 'They equally indeed eschew death and wisdom; and wisdom they wholly get quit of, but they do not escape the snares of death. And whereas doomed, as they are, to die one day, they might in dying have received life, while they dread the death, which will most surely come, they part both with life and wisdom together.' But, on the other hand, the righteous die in wisdom, for that death, which they cannot wholly avoid, when it threatens them for the sake of the truth, they refuse to put off to a later day, and whilst they undergo the same with resignation, they turn the punishment of their race into an instrument of virtue; that life may be received back from the same quarter, whence, for the deserts of the first sin, it is forced to its end. — Morals on the Book of Job, Book V Augustine of Hippo: "They perished, because they had no wisdom," the wisdom of not confiding in themselves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Call now, if there be any that will answer thee. For Almighty God often passes by the prayer of that man in his trouble, who slights His precepts in the season of rest. Hence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. Now for us 'to call,' is to beseech God with humble prayer; but for God to 'answer,' is to vouchsafe an accomplishment to our prayers; and so he says, Call now, if any will answer thee. As though he said in plain words, 'However thou mayest cry out in thy distress, thou hast not God answering thee, in that the voice in tribulation findeth not Him, Whom the mind in tranquillity disregarded. Where he adds in yet further derision, And turn thee to some one of the Saints? As though he said in scorn, 'The Saints too thou canst never obtain for abettors in thy distress, whom thou wouldest not have for companions in thy mirth. And after this mocking he forthwith adds the sentence. — Morals on the Book of Job, Book V John Chrysostom: Through these words Eliphaz shows the excellence of God. Since it was natural for Job to examine his own situation on the ground of his personal reflections, observe what Eliphaz says: "Do not speak so." God is great. He does many things that we don't understand. Our lowliness is profound.… Whatever God might do, he does well. — COMMENTARY ON Job 5:1A Augustine of Hippo: "Call for your help; maybe someone will answer. God responds to those who are pure in his eyes. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For wrath killeth the foolish man, and envy slayeth the silly man. MORAL INTERPRETATION. Which same sentence would have been true, had it not been delivered against the patience of so great a man. But let us weigh well the thing that is said, though it be made to recoil by the virtue of his hearer, that we may shew how right the matter is, which is put forth, if it were not unjustly put forth against blessed Job; since it is written, But Thou, Lord, Judgest with tranquillity. We must above all things know, that as often as we restrain the turbulent motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of the mind is lashed with Anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. Let us consider then how great the sin of Anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoilt. By Anger wisdom is parted with, so that we are left wholly in ignorance what to do, and in what order to do it; as it is written, Anger resteth in the bosom of a fool; in this way, that it withdraws the light of understanding, while by agitating it troubles the mind. By Anger life is lost, even though wisdom seem to be retained; as it is written, Anger destroyeth even the wise. For in truth the mind being in a state of confusion never puts it in execution, even if it has power to discern any thing with good judgment. By Anger righteousness is abandoned, as it is written, The wrath of man worketh not the righteousness of God. For whereas the agitated mind works up to harshness the decision of its reasoning faculty, all that rage suggests, it accounts to be right. By Anger all the kindliness of social life is lost, as it is written, Be not the companion of an angry man; lest thou learn his ways, and get a snare to thy soul. And the same writer, Who can dwell with a man whose spirit is ready to wrath? For he that does not regulate his feelings by the reason that is proper to man, must needs live alone like a beast. By Anger, harmony is interrupted; as it is written, A wrathful man stirreth up strife, and an angry man diggeth up sins. For 'an angry man diggeth up sins,' since even bad men, whom he rashly provokes to strife, he makes worse than they were. By Anger the light of truth is lost; as it is written, Let not the sun go down upon your wrath. For when wrath brings into the mind the darkness of perturbation, God hides therefrom the ray of the knowledge of Himself. By Anger the brightness of the Holy Spirit is shut out. Contrary whereunto, it is written according to the old translation, Upon whom shall My Spirit rest, saving upon him that is humble and peaceful, and that trembleth at My words? For when He mentioned the humble man, He forthwith subjoined the word 'peaceful;' if then Anger steals away peace of mind, it shuts its dwelling place against the Holy Spirit, and the soul being left void by Its departure, is immediately carried into open frenzy, and is scattered away to the very surface from the inmost foundation of the thoughts. For the heart that is inflamed with the stings of its own Anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, and they that are well known are not recognised. With the mouth, indeed, he shapes a sound, but the understanding knows nothing what it says. Wherein, then, is he far removed from brain-struck persons, who is not conscious of his own doings? Whence it very often comes to pass that anger springs forth even to the hands, and as reason is gone the further, it lifts itself the bolder. And the mind has no strength to keep itself in, for that it is made over into the power of another. And frenzy employs the limbs without in dealing blows, in proportion as it holds captive within the very mind, that is the mistress of the limbs. But sometimes it does not put out the hands, but it turns the tongue into a dart of cursing. For it implores with entreaty for a brother's destruction, and demands of God to do that, which the wicked man himself is either afraid or ashamed to do. And it comes to pass that both by wish and words he commits a murder, even when he forbears the hurting of his neighbour with the hands. Sometimes when the mind is disturbed, anger as if in judgment commands silence, and in proportion as it does not vent itself outwardly by the lips, inwardly it burns the worse, so the angry man withholds from converse with his neighbour, and in saying nothing, says how he abhors him. And sometimes this rigorousness of silence is used in the economy of discipline, yet only if the rule of discretion be diligently retained in the interior. But sometimes whilst the incensed mind foregoes the wonted converse, in the progress of time it is wholly severed from the love of our neighbour, and sharper stings arise to the mind, and occasions too spring up which aggravate her irritation, and the mote in the eye of the angry man is turned into a beam, whilst anger is changed into hatred. It often happens that the anger, which is pent up within the heart from silence, burns the more fiercely, and silently frames clamorous speeches, presents to itself words, by which to have its wrath exasperated, and as if set in judgment on the case, answers in exasperation exceeding cruelly: as Solomon implies in few words, saying, But the expectation of the wicked is wrath. And thus it is brought to pass that the troubled Spirit finds louder riot in its silence, and the flame of pent-up anger preys upon it the more grievously. Hence a certain wise man said well before us, The thoughts of the angry man are a generation of vipers, they devour the mind which is their mother. But we are to know that there be some, whom anger is somewhat prompt in inflaming, but quickly leaves them; while there are others whom it is slow in exciting, but the longer in retaining possession of. For some, like kindled reeds, while they clamour with their voices, give out something like a crackle at their kindling: those indeed speedily rise into a flame, but then they forthwith cool down into their ashes; while others, like the heavier and harder kinds of wood, are slow in taking fire, but being once kindled, are with difficulty put out; and as they slowly stir themselves into heat of passion, retain the longer the fire of their rage. Others again, and their conduct is the worst, are both quick in catching the flames of anger, and slow in letting them go; and others both catch them slowly, and part with them quickly. In which same four sorts, the reader sees clearly that the last rather than the first approaches to the excellence of peace of mind, and in evil the third is worse than the second. But what good does it do to declare how anger usurps possession of the mind, if we neglect to set forth at the same time, how it should be checked? For there are two ways whereby anger being broken comes to relax its hold upon the mind. The first method is that the heedful mind, before it begins to do any thing, set before itself all the insults which it is liable to undergo, so that by thinking on the opprobrious treatment of its Redeemer, it may brace itself to meet with contradiction. Which same, on coming, it receives with the greater courage, in proportion as by foresight it armed itself the more heedfully. For he, that is caught by adversity unprovided for it, is as if he were found by his enemy sleeping, and his foe dispatches him the sooner, that he stabs one who offers no resistance. For he, that forecasts impending ills in a spirit of earnest heedfulness, as it were watching in ambush awaits the assault of his enemy. And he arrays himself in strength for the victory in the very point wherein he was expected to be caught in entire ignorance. Therefore, before the outset of any action, the mind ought to forecast all contrarieties, and that with anxious heed, that by taking account of these at all times, and being at all times armed against them with the breastplate of patience, it may both in foresight obtain the mastery, whatever may take place, and whatever may not take place, it may account gain. But the second method of preserving mildness is that, when we regard the transgression of others, we have an eye to our own offences, by which we have done wrong in the case of others. For our own frailty, being considered makes excuse for the ills done us by others. Since that man bears with patience an injury that is offered him, who with right feeling remembers that perchance there may still be somewhat, in which he himself has need to be borne with. And it is as if fire were extinguished by water, when upon rage rising up in the mind each person recalls his own misdoings to his recollection; for he is ashamed not to spare offences, who recollects that he has himself often committed offences, whether against God or against his neighbour, which need to be spared. But herein we must bear in mind with nice discernment that the anger, which hastiness of temper stirs is one thing, and that which zeal gives its character to is another. The first is engendered of evil, the second of good. For if there was no anger originating in virtue, Phinees would never have allayed the fierceness of God's visitation by his sword. Because Eli lacked such anger, he quickened against himself the stirrings of the vengeance of the Most High to an implacable force. For in proportion as he was lukewarm towards the evil practices of those under his charge, the severity of the Eternal Ruler waxed hot against himself. Of this it is said by the Psalmist, Be ye angry, and sin not. Which doubtless they fail to interpret aright, who would only have us angry with ourselves, and not with others likewise, when they sin. For if we are bidden to love our neighbours as ourselves, it follows that we should be as angry with their erring ways as with our own evil practices. Of this it is said by Solomon, Anger is better than laughter; for by the sadness of the countenance the heart is made better. Of this the Psalmist saith again, Mine eye is disturbed because of anger. For anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it. Since necessarily in whatever degree he is moved by a jealousy for virtue, the world of contemplation, which cannot be known saving by a heart in tranquillity, is broken up. For zeal for the cause of virtue in itself, in that it fills the mind with disquietude and agitation, presently bedims the eye thereof, so that in its troubled state it can no longer see those objects far up above, which it aforetime clearly beheld in a state of tranquillity. But it is brought back on high with a more penetrating ken by the same means, whereby it is thrown back for a while so as to be incapable of seeing. For the same jealousy in behalf of what is right after a short space opens wider the scenes of eternity in a state of tranquillity, which in the mean season it closes from the effects of perturbation. And from the same quarter whence the mind is confounded so as to prevent its seeing, it gains ground, so as to be made clear for seeing in a more genuine way; just as when ointment is applied to the diseased eye, light is wholly withheld, but after a little space it recovers this in truth and reality by the same means, by which it lost the same for its healing. But to perturbation contemplation is never joined, nor is the mind when disturbed enabled to behold that, which even when in a tranquil state it scarcely has power to gaze on; for neither is the sun's ray discerned, when driving clouds cover the face of the heavens; nor does a troubled fountain give back the image of the beholder, which when calm it shews with a proper likeness; for in proportion as the water thereof quivers, it bedims the appearance of a likeness within it. But when the spirit is stirred by zeal, it is needful to take good heed, that that same anger, which we adopt as an instrument of virtue, never gain dominion over the mind, nor take the lead as mistress, but like a handmaid, prompt to render service, never depart from following in the rear of reason. For it is then lifted up more vigorously against evil, when it does service in subjection to reason; since how much soever our anger may originate in zeal for the right, if from being in excess it has mastered our minds, it thereupon scorns to pay obedience to reason, and spreads itself the more shamelessly, in proportion as it takes the evil of a hot temper for a good quality; whence it is necessary that he who is influenced by zeal for right should above all things look to this, that his anger should never overleap the mind's control, but, in avenging sin, looking to the time and the manner, should check the rising agitation of his mind by regulating it with nicety of skill, should restrain heat of temper, and control his passionate emotions in subjection to the rule of equity, that the punisher of another man may be made more just, in proportion as he has first proved the conqueror of himself; so that he should correct the faults of transgressors in such away, that he that corrects should himself first make advancement by self-restraint, and pass judgment on his own vehemency, in getting above it, lest by being immoderately stirred by his very zeal for right, he go far astray from the right. But as we have said, forasmuch as even a commendable jealousy for virtue troubles the eye of the mind, it is rightly said in this place, For wrath killeth the foolish man; as if it were in plain terms, 'Anger from zeal disturbs the wise, but anger from sin destroys the fool;' for the first is kept in under the control of reason, but the other lords it over the prostrate mind in opposition to reason. And it is well added, And envy slayeth the little one. For it is impossible for us to envy any but those, whom we think to be better than ourselves in some respect. And so he is 'a little one,' who is slain by jealousy. For he bears witness against his very own self, that he is less than him, by envy of whom he is tormented. It is hence that our crafty foe, in envying of the first man, despoiled him, in that having lost his estate of bliss, he knew himself to be inferior to his immortality. It is hence that Cain was brought down to commit the murder of his brother; in that when his sacrifice was disregarded, he was maddened that he, whose offering God accepted, was preferred to himself; and him, whose being better than himself was his aversion, he cut off, that he might not be at all. Hence, Esau was fired to the persecution of his brother; for, the blessing of the firstborn being lost, which, for that matter, he had himself parted with for a mess of pottage, he bewailed his inferiority to him, whom he surpassed by his birth. Hence his own brethren sold Joseph to Ishmaelites, that were passing by, in that upon the mystery of the revelation being disclosed, they set themselves to resist his advancement, that he might never become superior to themselves. Hence Saul persecutes his servant David by throwing a lance at him, for he dreaded that man growing beyond his own measure, whom he perceived to be daily waxing bigger by his great achievements in the virtues. Thus he is a 'little one,' who is slain by envy; in that except he himself proved less, he would not grieve for the goodness of another. But herein we must bear in mind, that though in every evil thing that is done, the venom of our old enemy is infused into the heart of man, yet in this wickedness, the serpent stirs his whole bowels, and discharges the bane of spite fitted to enter deep into the mind. Of whom also it is written, Nevertheless, through envy of the devil came death into the world. For when the foul sore of envy corrupts the vanquished heart, the very exterior itself shews, how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed down, the spirit is inflamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth, and while the growing hate is buried in the depths of the heart, the pent wound works into the conscience with a blind grief. Nought of its own that is prosperous gives satisfaction, in that a self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another: and in proportion as the structure of another's works is reared on high, the foundations of the jealous mind are deeper undermined, that in proportion as others hasten onward to better things, his own ruin should be the worse; by which same downfall even that is brought to the ground, which was believed to have been raised in other doings with perfect workmanship. For when envy has made the mind corrupt, it consumes all that it may have found done aright. Whence it is well said by Solomon, A sound heart is the life of the flesh: but envy the rottenness of the bones. For what is denoted by 'the flesh,' saving weak and tender things? and what by the 'bones,' saving strong deeds? And it is most common that some with real innocency of heart should appear to be weak in some points of their practice, whilst some now perform deeds of strength before the eyes of men, but yet towards the excellences of others they are inwardly consumed with the plague of envy; and so it is well said, A sound heart is the life of the flesh. In that where inward innocency is preserved, even if there be some points weak without, yet they are sometime made strong and fast. And it is rightly added, But envy the rottenness of the bones. For by the bad quality of envy even strong deeds of virtue go for nought before the eyes of God. Since the rotting of the bones from envy is the spoiling of the strong things even. But why do we say such things concerning envy, unless we likewise point out in what manner it may be rooted out? For it is a hard thing for one man not to envy another that, which he earnestly desires to obtain; since whatever we receive that is of time becomes less to each in proportion as there are many to divide it amongst. And for this reason envy wrings the longing mind, because that, which it desires, another man getting either takes away altogether, or curtails in quantity. Let him, then, who longs to be wholly and entirely void of the bane of envy, set his affections on that inheritance, which no number of fellowheirs serves to stint or shorten, which is both one to all and whole to each, which is shewn so much the larger, as the number of those that are vouchsafed it is enlarged for its reception. And so the lessening of envy is the feeling of inward sweetness arising, and the utter death of it is the perfect love of Eternity. For when the mind is withdrawn from the desire of that object, which is divided among a multitude of participators, the love of our neighbour is increased, in proportion as the fear of injury to self from his advancement is lessened. And if the soul be wholly ravished in love of the heavenly land, it is also thoroughly rooted in the love of our neighbour, and that without any mixture of envy. For whereas it desires no earthly objects, there is nothing to withstand the love it has for its fellow. And what else is this same charity but the eye of the mind, which if it be reached by the dust of earthly love, is forthwith beaten back with injury from its gaze at the inward light? But whereas he is 'a little one,' who loves earthly things, and a great one that longs after the things of eternity, it may be suitably enough rendered in this sense likewise, And envy slayeth the foolish one; in that no man perishes by the sickness of this plague, except him that is still unhealthy in his desires. — Morals on the Book of Job, Book V John Chrysostom: But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who "causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray, perish." This refers to the ardor of God. "His wrath causes the foolish to disappear" means, in my opinion, that God's wrath causes the sinners to disappear. "Wrath destroys the foolish one," Eliphaz says, and therefore it does not destroy the sensible. Wrath, in fact, has no place among the sensible. — COMMENTARY ON Job 5:2 Augustine of Hippo: "For anger kills the fool. The indignation which seizes him at the sight of his misfortune, as if it happened to him unjustly: he forgets that the defilements of his soul, known to God, prevent the Angels from answering his prayer, or from showing himself to him ; for not having these thoughts, he is foolish, and his unjust anger makes him die. Or else the fool can not see or hear the angels, because he is beaten by his anger, annihilated by his anger. "And envy makes one who is mistaken die," when he wants to imitate sinners. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MYSTICAL INTERPRETATION. I have seen the foolish taking root; but suddenly I cursed his beauty. For the Jewish people shewed itself to be 'foolish,' in that it slightly regarded the very Presence of Eternal Wisdom in the flesh. And it waxed strong, as it were, by taking root, in that it had power over the life of the Elect to the extinction thereof in time. And Eliphaz despises such an one, cursing him, in that all heretics, whom we have said the friends of blessed Job bear a figure of, while they boast themselves in the name of Christ, censure in a way of authority the unbelief of the Jews. — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. I have seen the foolish taking root, but suddenly I cursed his beauty. 'The foolish' is as it were made fast in the earth by 'taking root,' in that he is fixed in the love of earth with all his heart's desire. And hence Cain is recorded to have been the first that builded a city in the earth, that it might be plainly shewn, that that same man laid a foundation in the earth, who was turned adrift from the firm hold of our heavenly country. The foolish man as it were lifts himself up by 'taking root,' when he is buoyed up in this world with temporal good fortune, so that he obtains whatsoever he desires, is subject to no crosses, prevails against the weak without meeting with resistance, gainsays those that do well with authority, is ever attaining to better circumstances by means of worse practices, so that from the very cause that he is forsaking the path of life, he lives for the time the happier. But when the weak see that the wicked flourish, they are alarmed, and being troubled in their own breasts by the prosperity of sinners, they inwardly falter in the mind's footsteps. It was the likeness of these same that the Psalmist took when he declared, But as for me, my feet were almost gone, my step, had well nigh slipped; for I was envious at the sinner, when I saw the prosperity of the wicked. But when the strong see their glory, they forthwith fix their minds upon the punishment which is to follow after that glory, and with deep thought of heart within they contemn that, which swells the proud without with the bigness of empty inflation. It is then well said, I have seen the foolish taking root, but suddenly I cursed his beauty. For to 'curse the beauty' of the fool is to condemn his glory by an advised sentence, for he is the more frightfully drowned in torments, the higher he is lifted up in sins; for the being lifted up is transient, but the being punished is perpetual; for he, that meets with honour on his road, will meet with condemnation on his arrival; and he is as it were coming to a prison through pleasant meadows, who is going on to ruin through this world's prosperity. But it is to be observed, that, when he says that he 'cursed the beauty of the fool,' he directly adds, suddenly; for it is the way with man's weak mind to vary according to the modification of the objects which it beholds. Thus it often happens that his judgment is led by the mere appearance of the object presented, and his bias and feeling are framed according to the thing which is before his eyes. For often persons, while they see the glory of certain individuals, are charmed with the appearances thereof, and account it something great, and heartily wish they might themselves obtain the like; but when they see the children of glory severally either overthrown of a sudden, or perchance even brought to death, they acknowledge with a sigh that human glory is altogether nought, so as to exclaim at once, 'See what a nothing is man!' Which indeed they would say with more propriety, if when they saw man in possession of glory, then thinking of his destruction, they had felt that transitory power is nought. For it is then that we are to reflect what a nothing human exaltation is, when by its successes it mounts above others; then we ought to reflect with what speed happiness will flee away, when it flourishes, as if for ever, before the eyes of men. For that the glory of a perishable being is nothing in the actual hour of death, any of the weak sort can presently consider. For then even they hold it cheap, who even until death follow after it with affection. So that it is well said, I have seen the foolish taking root, but suddenly I cursed his beauty. As if he said plainly; 'Against the beauty of the foolish I admitted no delay in my cursing, for as soon as I discerned it, I saw along with it the punishment that comes after; for I should not have cursed suddenly, if any delight in that glory had kept hold of me, but I cursed without tardiness, for beholding his punishments which are destined to endure, I condemned his power without hesitating.' — Morals on the Book of Job, Book VI John Chrysostom: Notice how Eliphaz anticipates possible objections. "Do not say to me, 'Often they also had children.' Yes, but never for a long time." Since it made good sense to ask, "If Job was a sinner, how had he come to possess such great wealth?" Eliphaz responds, "I have seen fools taking root." You see that by fool he means the sinner. It is typical of the divine economy not to destroy sinners immediately. Rather, God grants them a delay so that they may repent, or so that others not be forced to act in a righteous manner. — COMMENTARY ON Job 5:3 Augustine of Hippo: "I have seen the foolish as strengthened by deep roots. Fools are here impious; and the wisdom of man signifies his piety, as the following will show us. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MYSTICAL INTERPRETATION. His children are far from safety, and they are crushed in the gate, neither shall there be any to deliver them. They all are 'the children' of this foolish man, who are generated by the preaching of that unbelief, and these 'are far from safety,' for though they enjoy the temporal life without trouble, they are stricken the worse with eternal vengeance, as the Lord says concerning these same sons of such an one, Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land to make one proselyte, and when he is made ye make him twofold more the child of hell than yourselves. It follows, And they are crushed in the gate, neither shall there be any to deliver them. Who else is to be understood by the name of gate, but the Mediator between God and Man, Who saith, I am the door; by Me if any man enter in, he shall be saved. The sons, then, of this foolish man advance without the gate, and they are 'crushed in the gate,' for the evil offspring of the Jews, before the Mediator's coming, prospered in the observance of the Law, but in the presence of our Redeemer itself they fell away from the service of the Divine Being, proving outcasts by the deserts of their faithlessness. And verily there is none 'to rescue them,' for while they strive by their persecution to kill the Redeemer Himself, they cut themselves off from the proffered means of their rescue. — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. And they shall be crushed in the gate; neither shall there be any to deliver them. For as the entrance of a city is called the 'gate,' so is the day of Judgment the gate of the Kingdom, since all the Elect go in thereby to the glory of their heavenly country. And hence when Solomon saw this day approaching for the recompensing of Holy Church, he said, Her husband is known in the gates, when he sitteth among the elders of the land. For the Redeemer of mankind is the 'husband' of Holy Church, Who shews Himself 'renowned' in the gates. Who first came to sight in degradation and in mockings, but shall appear on high at the entering in of His kingdom: and 'He sitteth among the elders of the land,' for that He shall decree sentence of condemnation together with the holy preachers of that same Church, as Himself declares in the Gospel, Verily I say unto you, Ye which have followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Which same Isaiah also foretelling long before uses these words, The Lord will enter into judgment with the ancients of His people. Of these gates Solomon says again, Give her of the fruit of her hands, and her own works shall praise her in the gates. For Holy Church then receives of 'the fruit of her hands,' when the recompensing of her labours lifts her up to the entertainment of heavenly blessings, for her 'works then praise her in the gates,' when the words are spoken to her members in the very entrance to His kingdom; For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me. The children then of this foolish man are lifted up before 'the gate,' but 'in the gate they shall be crushed;' in that the followers of this world carry themselves proudly in the present life, but in the very entrance of the kingdom they are struck with an everlasting visitation. And it is well added, Neither is there any to deliver them. For 'Truth' delivers from eternal woe those whom in temporal weal She straitens by discipline. He, then, that now refuses to be straightened, is left then without the means to be 'delivered,' For Him, Whom they care not to have as a Father in training, the wicked in the season of their calamity never find a deliverer in succouring. — Morals on the Book of Job, Book VI Augustine of Hippo: "And let them be crushed at the door of the weak," that is to say, the humble, when they are received in the room of the bridegroom and the foolish will be left outside (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MYSTICAL INTERPRETATION. Whose harvest the hungry eateth up, and the armed one shall seize him. Now 'the harvest' of this foolish man was the crop of Sacred Writ. For the words of the Prophets are like so many grains of the ears, which the foolish man had, but did not eat. For the Jewish people indeed held the Law as far as the letter, but, from an infatuated pride, as to the sense thereof, they went hungering. But 'the hungry eateth the harvest' of this foolish one, in that the Gentile folk eats by taking in the words of the Law, in which the Jewish people toiled and laboured without taking them in. These hungry ones of faith the Lord foresaw, when He had said by the Evangelist, Blessed are they that hunger and thirst after righteousness, for they shall be filled. Of these hungry ones Hannah saith prophesying, They that were full, have hired out themselves for bread, and they that were hungry were satisfied. And as he lost the harvest, it is rightly added how the foolish man himself too perishes, where it is said, And himself shall the armed one seize. The old enemy, being 'armed,' seized the Jewish people, for he extinguished in them the life of faith by the darts of deceitful counsel, that in the very point, wherein they imagined themselves to be rooted in God, they might resist His dispensation. And Truth forewarns the Disciples of this, saying, Yea, the time cometh that whosoever killeth you will think that he doeth God service. It follows. And the thirsty shall drink his riches. The riches of this 'foolish' one 'the thirsty drink,' in that by the streams of Sacred Writ, which the Jewish people possessed in the display of pride, the converted minds of the Gentiles are watered. And hence it is said to those same persons by the Prophet, Ho, every one that thirsteth, come ye to the waters; and he that hath no silver, come ye. For that the divine oracles are denoted by the word 'silver,' is testified by the Psalmist in these words, The words of the Lord are pure words, as silver tried in the fire. They then that 'have no silver,' are bidden to the 'waters,' in that the Gentile world which had never received the precepts of Holy Writ, is satisfied with the outpouring of Divine Revelation, which they now drink of the more eagerly, in proportion as they thirsted for it long time in a state of drought. Thus the very same Divine oracles are called at once 'harvests' and 'riches;' 'harvests,' because they refresh the hungering soul; 'riches,' because they array us in a rare richness of moral excellences. The same things are said both to be 'eaten,' and to be 'drunk,' for this reason, that whereas there are certain things therein that are obscure, which we understand not without they be interpreted, these same we in a manner swallow eating; and whereas certain other things indeed, that are easy to be understood, we so take as we find them, these we drink as if unchewed, in that we swallow them unbroken. — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. Whose harvest the hungry one shall eat up. And the armed man shall seize him. And the thirsty shall drink his riches. Even the foolish man has a 'harvest,' when any wicked man is vouchsafed the gift of a right understanding, is instructed in the sentences of Holy Writ, speaks good words, yet never in any wise does the thing that he says; gives forth the words of God, yet does not love them; by his praise magnifies them, by his practice tramples on them. Thus because this foolish man both understands and speaks that, which is right, yet does not love this in his doings, while he has a harvest, he goes starving. Which same 'the hungry eateth up,' in that he, who pants after God with holy desires, learns what he hears, and practises what he has learnt. And, whilst he is invigorated by the right preaching of a wrong teacher, what else is this than that he is filled with the produce of the foolish? Did not 'Truth' charge His 'hungry ones' to eat up the 'harvest' of the foolish, when, they being inflamed by holy desires, He charged them concerning the Pharisees, saying, All therefore whatsoever they bid you observe, observe and do; but do not ye after their works. As though He said plainly; 'By speaking they rear the harvest of the word, but by evil living they touch it not. Let this harvest then be the refreshment for your hunger, for it is for you that they reserve it in their own infatuated loathing.' For our old enemy is conquered as an unarmed man, when, by openly prompting evil things to the mind of man, he aims to destroy all the good together. But he comes 'armed,' when, leaving some good things untouched, he covertly works the ruin of others. For often he does not tempt some people in the understanding, nor oppose them in their meditation on Holy Writ, yet he undoes the life of those in practice, who, while they are praised for the excellence of knowledge, neglect to have regard to the shortcomings of their works, and while the mind is decoyed in the delightfulness of good esteem, no remedy is applied to the wounds of the life; and thus the 'armed' enemy has swallowed up this man, whom under the cloak of deceit, whilst leaving on one side, he has got the better of on another. Often the foolish man has a fountain of inward liquid, but he does not drink thereof; in that he is vouchsafed parts to understand, yet he disdains to acquaint himself with the sentences of Holy Writ by the reading of them; he knows that he has ability to understand by studying, yet he gives over in disdain all study of the lessons of truth. 'The riches' of the mind too are the words of Divine utterance, yet the foolish man regards these riches with his eyes, while he never applies them to the purpose of his own adornment. For on hearing the words of the law he sees indeed that they are great, yet he does not put himself to pains to understand them with any earnestness of love. But, reversely, another man has a thirst, but has not ability; love draws him to meditation, but the dulness of his sense withstands him, and often in the science of the Divine law, he from time to time finds out that by application, which the man of parts remains ignorant of from carelessness. Thus 'the thirsty drink up the riches of this foolish man,' as often as those precepts of God, which the quickwitted know nothing of from disdaining them, the duller sort follow after with warm affection. In these verily the eye of love lights up the shades of dulness; for thirst uncloses that to the slower sort, which disdain shuts up to the quicker. And they for this reason get to the depths of understanding, because they do not scorn to practise even the very least things that they have learnt, and while they aid the understanding with the hands, they lift themselves above the level of the clever. Hence it is well said by Solomon, The lizard climbeth with his hands, and is in kings' palaces. For commonly 'birds,' which have a wing that lifts them up to fly, dwell in the bushes, and the 'lizard,' which has no wings for flying, 'climbing with hands,' occupies the abode of royalty, in that often any that are quickwitted, while they grow slack from carelessness, continue in bad practices, and the simple folk, which have no wing of ability to stand them in stead, the excellency of their practice bears up to attain to the walls of the eternal kingdom. Whereas then 'the lizard climbeth with his hands,' he 'is in kings' palaces;' in that the plain man, by earnestness of right practice, reaches that point, whereunto the man of ability never mounts. — Morals on the Book of Job, Book VI Augustine of Hippo: "The righteous will feed on what he has amassed. This may apply to the Jews, who have gathered the prophecies, then best received by the Gentiles, or to those who nourish their souls by doing what others prescribe without accomplishing it. "For they will not be delivered from their sins," though they teach what to avoid. "And let their strength be destroyed; When they prevail against the weak; that she be exhausted and that they know the fatigues. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. "Afflictions are fitting for human beings but not for animals." The words may be meant as a comfort. As many people used to say, "What you have suffered is not beyond human nature. For our life consists of hardship. Even our birth occurs with hardship and suffering, since those who give birth must endure a thousand things. In addition, the life of a new born is cumbersome. One can aptly compare this text to the story in the Bible of the man born blind." For it was regarding him that Jesus' disciples asked, "Who sinned, this man or his parents, that he was born blind?" "Young vultures fly upwards" means "Punishment does not tame animals." The young vultures, he says, fly upward, meaning, "They are untroubled—they do not live in wickedness after all." His meaning is this: Lifeless things and animals—by the vulture's young he seems to refer to animals—do not experience vengeance themselves, whereas human beings harvest the fruits of their sins. — COMMENTARY ON Job 5:6-7 Ephrem the Syrian: "And the young birds will raise their feathers over him." This text indicates that sin is the cause of the calamities humans suffer. In a different sense we may understand the text to speak of angels as "sons of the winged ones," sent by God either for our correction and punishment when we transgress or for our protection and salvation after we have repented. — COMMENTARY ON Job 5:7 Gregory the Dialogist: There is nothing in the earth without cause. Neither doth trouble spring out of the ground. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore 'there is nothing in the earth without cause,' since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said, There is nothing in the earth without cause, it is fitly added thereupon, Neither doth trouble spring out of the ground. For 'trouble springeth out of the ground,' as it were, when man, being created after the image of God, is scourged by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that 'trouble springeth not out of the ground,' since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man testifies concerning God, And the world shall fight with Him against the unwise. For 'the world fights with the Lord against the unwise,' when even the very contrariety of the elements does service in the chastisement of offenders. Yet neither doth 'trouble spring out of the ground,' for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. 'Trouble does not spring out of the ground,' for chastisement never a whit springs from that creature that strikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment. — Morals on the Book of Job, Book VI Ishodad of Merv: The author signifies all the silent and inanimate beings, and all those who are mute and without speech, through the two figures of the earth and the bird. His point is that neither the earth nor a bird can commit any act of iniquity. Because they cannot sin they are beyond afflictions and punishment. But the human being, since he is endowed with reason and sins by using his freedom, is born and grows up among pains and tribulation to match his nature. — COMMENTARY ON Job 5:6-7 Augustine of Hippo: "For it is not the earth that produces pain. They have no reason to complain of creatures, but of themselves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Man is born to labour, and the bird to flying. For 'man is born to labour,' in that he, who is furnished with the gift of reason, bethinks himself that it is wholly impossible for him to pass through this season of his pilgrimage without sorrowing. Hence when Paul was recounting his woes to his disciples, he justly added, For yourselves know that we are appointed thereto. But even in that the flesh is afflicted with scourges, the mind is lifted up to seek higher things, as Paul again bears witness, saying, But though our outward man perish, yet the inward man is renewed day by day. So then, 'man is born to labour, and a bird to flying,' for the mind flies free on high for the very same reason that the flesh toils the sorer below. By the designation of 'man' too, may be represented the life of the carnal sort. And hence Paul says, For whereas there is among you envying and strife and divisions, are ye not carnal? Soon after which he subjoins and says, Are ye not men? In this life, then, 'man is born to labour,' for every carnal person, in seeking to obtain transitory things, is overcharging himself with the burthen of his desires. For it is sore labour to be seeking this same glory of the present life, at times to win it so sought, and to guard it with diligence when won. It is sore labour, with infinite pains to lay hold of that, which he, that shall lay hold, knows can never remain for long. But holy men, forasmuch as they have no fondness for transitory objects, are not only laid under no burthen of temporal desires, but even, if crosses on any occasion arise, in these very straits and faintings are free from trouble. For what is there more severe than scourges? and yet it is written concerning the Apostles when scourged, And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. What then can be labour to the minds of those, to whom even the chastisement of stripes is not labour? Man then is 'born to labour,' for he really feels the ills of the present state, who is agape after the good things thereof. For that mind which hangs on the attraction of things above, has beneath it whatsoever is set in motion against it from without. Therefore it is well added, and a bird to flying. For the soul withdraws itself from the painfulness of labour, in proportion as it raises itself through hope toward things on high. Was not Paul like a 'bird born to flying,' who in undergoing such countless crosses, said, Our conversation is in heaven? And again, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Like a bird, then, he had mounted above the scenes below, whom, while yet lingering on earth in the body, the wing of hope was already bearing up in the heights. But forasmuch as none by his own strength can transport himself on high, so as to be raised to the invisible world, while he is borne down by visible things... — Morals on the Book of Job, Book VI Augustine of Hippo: "Man is born in labor." It is said here, "He is born," in the sense that man leaves a state of rest for a laborious life. "And" the vulture's little ones rise very high in their flight. The vulture is the Lord who, from the heights of Prophethood, sees our mortal condition: He comes to put on it and change us into his body. The vulture's little ones are. the little ones of the husband; their flight is very high, since their conversation is in heaven (2); so they are delivered from the work in which man comes into the world. They obeyed this voice: "Come to me, all of you who work (3). Through the little vulture, we can still hear, in bad part, the powers of the air, to whom death, that is to say, sin, serves as pasture. Because these avaricious angels have not been lowered to our mortal condition, condemned to our fatigues, they are availing themselves of them to excess: they rise very high in their flight. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore I will entreat the Lord, and unto God would I make my address. Which doeth great things and unsearchable, marvellous things without number. As though he said in plain words, 'Him I petition, by Whom I know that these things are bestowed.' For if he imagined that he had them by himself, he would not need to make his prayer to God. Who may see to the bottom of the marvellous works of Almighty God, how He made all things of nothing, how the very framework of the world is arranged with a marvellous mightiness of power, and the heaven hung above the atmosphere, and the earth balanced above the abyss, how this whole universe consists of things visible and invisible, how He created man, so to say, gathering together in a small compass another world, yet a world of reason; how constituting this world of soul and flesh, He mixed the breath and the clay by an unsearchable disposal of His Might? A part, then, of these things we know, and a part we even are. Yet we omit to admire them, because those things which are full of marvels for an investigation deeper than we can reach, have become cheap from custom in the eyes of men. Hence it comes to pass that, if a dead man is raised to life, all men spring up in astonishment. Yet every day one that had no being is born, and no man wonders, though it is plain to all, without doubt, that it is a greater thing for that to be created, which was without being, than for that, which had being, to be restored. Because the dry rod of Aaron budded, all men were in astonishment; every day a tree is produced from the dry earth, and the virtue residing in dust is turned into wood, and no man wonders. Because five thousand men were filled with five loaves, all men were in astonishment that the food should have multiplied in their teeth; every day the grains of seed that are sown are multiplied in a fulness of ears, and no man wonders. All men wondered to see water once turned into wine. Every day the earth's moisture being drawn into the root of the vine, is turned by the grape into wine, and no man wonders. Full of wonder then are all the things, which men never think to wonder at, because, as we have before said, they are by habit become dull to the consideration of them; but when he said, which doeth great things, he did well in immediately adding, and unsearchable. For it was but little to do great things, if the things that were done could have been searched to the bottom. And it is lightly added, marvellous things without number. As it would have been but an inferior greatness, if the things, which He created 'unsearchable,' He had made but few in number. But herein it ought to be impressed upon us, that the Divine miracles should both ever be under our consideration in earnestness of mind, and never sifted in intellectual curiosity. For it often happens that the thought of man, when, seeking the reason of certain things, it fails to find it out, plunges into a whirlpool of doubt. Hence it comes to pass that some men reflect that the bodies of the dead are reduced to dust, and while they are unable to infer the power of the Resurrection from reasoning, they despair of their being able to be brought back to their former condition. Things that are marvellous then are to be believed on a principle of faith, but not to be pried into by reason. For, if reason set them open before our eyes, they would no longer be marvellous. But when the mind may chance to falter in these, it is needful that such things as it knows by custom, yet does not infer by reason, should be recalled to mind, that by the weight of a similar circumstance one may supply strength to the faith, which one finds to be undermined by one's own shrewdness. For, when the dust of the human flesh is thought on, the mind of some is shaken, and despairs of the time, when dust shall return to flesh, and through the lineaments of the limbs form a body restored to life, when that dryness of earth shall flush into freshness through the living limbs, and fashion itself in distinct parts by the forms and shapes of them. This indeed can never be comprehended by reason, yet it may be easily believed from example. For who would imagine that from a single grain of seed a huge tree would rise up, unless he had it as a certain fact by experience? In that extreme minuteness of a single grain, and with next to no dissimilarity within itself, where is the hardness of the wood buried, and a pith either tender or hard compared with the wood, the roughness of the bark, the greenness of the root, the savour of the fruits, the sweetness of the scents, the variety of the colours, the softness of the leaves? Yet because we know this by experience, we do not doubt that all these spring from a single grain of seed. Where then is the difficulty that dust shall return into limbs, when we have every day before our eyes the power of the Creator, Who in a marvellous manner, even from a grain creates wood, and in a still more marvellous manner from the wood creates fruit? — Morals on the Book of Job, Book VI Hesychius of Jerusalem: Eliphaz says, "You did not devote yourself to prayer. As for me, I would commit my cause to God. You have reassured yourself and ceased from invoking 'the Lord of all things.' This is why the present afflictions befell you." After speaking, Eliphaz glorified God and aroused Job's anger. — HOMILIES ON Job 8.5.8 Didymus the Blind: Eliphaz acknowledges that God is the ruler and creator of all things. It is likely that he has these convictions. He is a man who possesses wisdom in human things. Eliphaz also has an understanding of the invisible and visible, since he speaks of the inexplorable, the great, the honorable, and of water and rain. If he distinguishes that water from rain, he must have in mind water from wells, from creeks and from cracks in stone. One can find very wise thoughts of this kind in many places in Scripture, not least of all in Paul, who writes, "In him all things in heaven and on earth were created, things visible and invisible." One has to imagine that Eliphaz became afraid in a human way because of the things that had happened to holy Job. He therefore admired the works of providence. Regarding the "things without number," one has to think that Eliphaz speaks from a human perspective. For God knows everything. That is no miracle. Doesn't Solomon say, "For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements; the beginning and end and middle of times; the alternations of the solstices" and so on? For even what can't be counted due to its character is not uncountable for God, of whom it is said, "He determines the number of the stars," and "even the hairs of your head are all counted." That knowledge is also given to those who are worthy of this benefit, as it is said about Solomon. — COMMENTARY ON Job 5:9-10 Julian of Eclanum: "He does great and unsearchable things." Eliphaz enumerates the riches of divine providence that God properly bestows on each and every human being in common through each generation. "He gives rain on the earth." From the greatness of his power and the effusion of his liberality God gathers what is safe for humans. The defendant must place his hope of salvation not in his own merits but in the Lord's clemency. — EXPOSITION ON THE BOOK OF Job 5:9-10 Gregory the Dialogist: MYSTICAL INTERPRETATION. Who giveth rain upon the face of the earth, and sendeth waters upon all things. Forasmuch as we believe that the friends of blessed Job were enlightened by their intercourse with him, we must needs handle these words of Eliphaz in a mystical manner. Thus Almighty God 'gives rain upon the earth,' when He waters the withered hearts of the Gentiles with the grace of heavenly preaching, and He 'sendeth waters upon all things,' in that by the fulness of the Spirit He fashions the barrenness of lost man to fruitfulness; as 'Truth' says by His own lips, Whosoever drinketh of the water that I shall give him, shall never thirst. But by the title of the universe man is denoted, in that in him there is set forth a true likeness and a large participation in common with the universe. For every thing that is either is, yet does not live; or is and lives, yet does not feel; or is and lives and feels, yet neither understands nor discriminates; or is and lives and feels and understands and discriminates. For stones are, yet do not live. Trees both are and live, yet do not feel. For their verdure is called the life of herbs and of trees, as is declared by Paul concerning seeds, Thou fool! that which thou sowest is not quickened except it die. Brute creatures both are and live and feel, yet do not understand. Angels both are and live and feel, and by understanding they exercise discernment. Man, then, in that he has it in common with stones to be, with trees to live, with animals to feel, with angels to discern, is rightly represented by the title of the 'universe,' in whom after some sort the 'universe' itself is contained. And hence 'the Truth' saith to His disciples, Go ye into all the world, and preach the Gospel to every creature. That is, He would have every creature to be taken for man only, in whom He created something common with all things. Though in this place, 'all things' may be understood in another sense also. For the grace of the Holy Spirit in bringing the rich under its influence, does not keep back the poor; while it abases the strong, it does not forbid the weak to come to it; while it gathers together the noble, at the same time it lays hold of the base-born; while it takes up the wise, it disdains not the foolishness of the unskilful. God, then, 'sendeth waters upon all things,' Who by the gift of the Holy Spirit calleth to the knowledge of Himself from every class of men. Again it may be that by the designation of 'all things,' the mere diversities of characters are set before us. For one is lifted up by pride, another is bent down by the weight of fear, one burns with lust, another pants with avarice, one lets himself sink from listlessness, another is fired with rage. But while, by the teaching of Holy Writ, humility is given to the proud man, confidence bestowed upon the fearful, the lustful cleansed from impurity by devotedness to chastity, the avaricious by moderation cooled from the heat of his covetous desires, the careless liver made erect by the uprightness of an earnest mind, the passionate man restrained from the hastiness of his headlong disposition, God 'sendeth water upon all things,' for He adapts the power of His Word in each severally according to the diversity of their characters, that each may find in His revelation that, whereby he may yield the produce of the virtue that he needs. Hence it is said by a wise man of the sweetness of manna, Thou didst send them from heaven bread prepared without their labour, having in itself all delight, and the sweetness of every taste. For the manna contained in itself all manner of delight and the sweetness of every taste, for this reason, that in the mouth of the spiritual sort it yielded a taste, according to the eater's will, in that the Divine Word, being at the same time suited to all minds, yet never at variance with itself, condescends to the kind and character of its hearers; and whereas every elect person understands it with profit according to his own fashion, he as it were turns the manna he received into a taste at will. — Morals on the Book of Job, Book VI Augustine of Hippo: "He pours rain on the earth. He gives mercy to those who confess guilt. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: MYSTICAL INTERPRETATION. Who setteth up on high those that be low; and those which mourn He exalteth with safety. 'Those that be low are set on high,' in that they, who are now despised for the love of God, shall then come as judges along with God, as 'Truth' pledges this which we have just named to the same humble ones, saying, Ye which have followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Then 'those that mourn the Lord exalts with safety,' in that they who, being inflamed with desire of Him, flee prosperity, endure crosses, undergo tortures at the hands of persecutors, chasten their own selves with grieving, are then vouchsafed a safety so much the more exalted, as they now from devout affection kill themselves to all the joys of the world. Hence it is that it is said by Solomon, The heart knoweth his own soul's bitterness, and a stranger doth not intermeddle with his joy. For the human mind 'knoweth its own soul's bitterness,' when inflamed with aspirations after the eternal land, it learns by weeping the sorrowfulness of its pilgrimage. But the 'stranger doth not intermeddle with his joy,' in that he, that is now a stranger to the grief of compunction, is not then a partaker in the joy of consolation. Hence it is that 'Truth' saith in the Gospel, Verily, verily I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. And again, And ye therefore now have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. The Lord, then, is said 'to exalt with safety those which mourn,' in that to all, who for His sake are stricken with grief in time, He vouchsafes true salvation for their comfort. But at the same time nothing hinders but that this may be understood of God's Elect even in this life. For those that be 'low are set on high,' in that when they abase themselves in humility, they mount above all sublunary things in the discernment of a lofty mind. And, while they reckon themselves to be worthless in all things, by the discriminating view of a right mind, they surmount and trample upon the glory of this world. Let us look at lowly Paul. Mark how he says to his disciples, For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Christ's sake. Let us see this 'humble man set up on high.' He says, Know ye not that we shall judge Angels? and again, And hath raised us together, and made us sit together in heavenly places. Perchance at that moment the chain was holding him outwardly fast bound. Yet he had been 'set on high' within, who, by the certainty of his hope, was already sitting in heavenly places. Holy men then are objects of scorn without, and as unworthy persons have every indignity put upon them, yet in sure confidence that they are meet for the heavenly realms, they look with certainty for the glory of the Eternal world. And when they are hard pressed without in the assaults of persecution, they fall back within into the fortified stronghold of their mind; and thence they look down upon all things passing far below them, and amongst them they see passing even themselves as in the body. They dread no threats, for even tortures they so endure as to set them at nought. For it is hence that it is said by Solomon, But the righteous shall be bold as a lion. Hence it is written again by the same, The righteous man shall not be grieved by any thing that shall happen to him. For because all the righteous are seated on the lofty height of their purposed mind, whereas in dying they are not sensible of death, it is so in a marvellous manner, that the missiles of the reprobate at the same time both strike them, and do not reach them. Those then that are 'low are set up on high,' in that from the very circumstance that they despise themselves in all things, they are rendered the more secure against them all. — Morals on the Book of Job, Book VI Gregory the Dialogist: LITERAL INTERPRETATION. Who setteth up on high those that be low. And those which mourn He exalteth with safety. It is well said then, Who setteth up on high those that be low. And it is fitly added, And those which mourn He exalteth with safety. Oftentimes in this world even any that be glad of heart are 'exalted,' whilst they are swoln by the mere gloriousness of their fortune, but 'those that mourn, the Lord exalts to safety,' in that he raises His sorrowing children to glory by the solid substance of true joy; for they are exalted by safety, and not by madness, who, set fast in good works, rejoice with a sure hope in God. For there are some, as we have said, who both do misdeeds, and yet do not cease to rejoice. Of whom Solomon saith, Who rejoice to do evil, and delight in the things that be froward. And again, There be wicked men, who are as secure, as though they had the deeds of the righteous. These, truly, are not 'exalted by safety,' but by foolishness, which same are full of pride when they ought to be loaded with sorrow, and for the very reason that these wretched persons let themselves out in exultation, they are wept over by all good men. Verily not unlike to the senses of madmen, they account that insanity, in which they surpass others, to be strength. They know not that it comes from disease, that they are able to do more than the sane, and they as it were esteem themselves to have increased in powers, whilst they are drawing near to the end of life by accessions of sickness. These because they have no perception of reason, are wept for, and they laugh, and they expand in an extraordinary exultation of heart, in the very same proportion that from insensibility they are ignorant of the evil they are undergoing. Those then that 'mourn' the Lord 'exalts with safety,' in that the mind of the Elect is full of joy, derived, not from the madness of the present life, but from the certain prospect of eternal salvation. — Morals on the Book of Job, Book VI Gregory the Dialogist: He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. The minds of the lost are ever awake to evil imaginations, but very often the Providence above counteracts them, and though not even when they are crushed with adversities do they amend the wickedness of their counsel, yet that they may never prevail against the good, He puts a check upon their power. And against these it is brought to pass by marvellous retribution, that whilst the effect of their evil doing is lacking to them, still conscience gives them over convicted to the just sentence of the Judge. Whereas then they devise evil things, they shew what they themselves are about; but, whereas they cannot 'perform their enterprize,' they, against whom it was imagined, are protected. — Morals on the Book of Job, Book VI Hesychius of Jerusalem: What do these words mean? Eliphaz insults Job, who should be a crafty man. He has a desire for justice, without doing anything for which he boasts with real justice. However, God does not stand still without penetrating such schemes, and "the schemes of the wily are brought to a quick end." — HOMILIES ON Job 8.5.12-13 Augustine of Hippo: "That their hand may not accomplish what they have meditated; That they do not do what they promised, when they threatened to crush the weak. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. For oftentimes, some that are puffed up with human wisdom, when they see that the decrees of God are contrary to their inclinations, set themselves to oppose them with crafty manoeuvres, and that they may bend the power of the dispensation of the Most High to meet their own wishes, they busy themselves in cunning contrivances, they devise schemes of excessive refinement. But they are only executing the will of God by the very way they are labouring to alter it, and whilst they strive to withstand the purpose of the Almighty, they are obeying His behests; for it often happens that that renders good service to His provident ordering, which on the part of human efforts makes a silly opposition to Him. Therefore the Lord taketh the wise in their own craftiness, when the acts of man even then conveniently serve His purposes, when they are opposed to them. Which we shall the better shew, if we bring forward a few instances of actual facts. Joseph had been visited by a dream, how that his brother's sheaves fell down before his sheaf; he had been visited by a dream, how that the sun and moon together with the other stars worshipped him. And because he related these things guilelessly to his brethren, envy and fear of his future dominion over them forthwith smote their breasts; and when they saw him coming to them, they said with malice burning against him, Behold this dreamer cometh. Come now therefore, and let us slay him, and we shall see what good his dreams will do him. And fearing to become subject to his dominion, they let down the dreamer into a well, and sell him to Ishmaelites that were passing by. He, then, having been brought into Egypt, subjected to slavery, condemned on the charge of lust, being vouchsafed aid for the merits of his chastity, and set up for his judgment in prophecy, was advanced over the whole of Egypt; and by the wisdom from on high with prudent foresight he collected stores of corn, and thus met the impending peril of a scarcity. And when the famine poured itself over the earth, Jacob, being distressed for the providing of food, sent his sons into Egypt. They find Joseph, whom they did not know, master of the distribution of corn, and that they might win the favour to have food given them, they were forced to worship the distributor thereof with their necks bent down to the earth. Now then let us consider the course of the transaction; let us consider how the power of God 'took the wise in their own very craftiness.' Joseph had for this reason been sold, that he might not be worshipped, yet he was for this reason worshipped, because he was sold; for they dared to try a thing in craft, that the counsel of God might be changed; but by resisting they helped on the decree of God, which they strove to get quit of. For they were constrained to execute the will of God by the very act by which they laboured craftily to alter the same. Thus whilst the Divine purpose is shunned, it is fulfilling; thus while human wisdom resists, it is 'caught.' Those brethren feared lest Joseph should grow to an height above themselves. But that which was arranged by the Divine disposal, their precautions were the cause and occasion of bringing about. Human wisdom then was 'caught' in itself, when in the very way that its purpose was to oppose the will of God, it did service toward the completion thereof. Thus, whereas Saul saw David, his subject, grow up in a daily advance in valorous achievements, he betrothed his daughter to him in marriage, and demanded that an hundred foreskins of the Philistines should be given by him for her dowry, that when the soldier thus challenged sought to exceed his own measure, being delivered over to the swords of his enemies, he might bring his life to an end; according as it is written, The king requireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hands of the Philistines. But David, strengthened by the favourable aid of the interior Disposal, engaged himself to give the hundred, and he brought back two hundred foreskins. By the convincing force of which deed Saul being overcome, was 'caught' in the purpose of his wisdom by Providence above; for by the very means that he looked to destroy the life of the rising soldier, he raised to the highest pitch the fame of his merits. But because the very Elect sometimes strive to be sharp-witted in a degree, it is well to bring forward another wise man, and to shew how the craft of mortal men is comprehended in the Inner Counsels. For Jonah desired to be sharp-witted in prudence, when being sent to preach the repentance required of the Ninevites, because he feared that, if the Gentiles were chosen, Judaea would be forsaken, he refused to discharge the office of that preaching. He sought a ship and settled to fly to Tharsis, but straightway a storm arises, the lot is cast, that it may be found out to whose fault it is owing that the sea is in commotion. Jonah is found in the offence, he is plunged into the deep, devoured by the whale swallowing him, and there he is brought by the beast carrying him, where he despised to go of his own accord. See, the tempest of God finds out the runagate, the lot binds him, the sea receives him, the beast encloses him, and because he sets himself against paying obedience to his Maker, he is carried a culprit by his own prison to that place, whither he was sent. When God commanded, man would not administer the prophecy; when God breathed on it, the beast vomits the Prophet. God then 'taketh the wise in their own craftiness,' when He brings back even that to serve the purpose of His will, by which the will of man sets itself in contradiction to Him. Let us, yet further, look well into the wisdom of the Hebrews, that we may see what in its foresight it resisted, what by so resisting it brought about. Surely, when a multitude of believers was gathering together at the miracles of our Redeemer, when the priests of the people, kindled by the torches of envy, declared that all the world were going after Him, saying, Perceive ye how ye prevail nothing? Behold, the world is gone after Him; that they might cut away from Him the strength of so great a concourse, they endeavoured to put an end to His power by death, saying, It is expedient that one man die, and not that the whole nation perish. Yet the death of our Redeemer availed to the uniting of His Body, i.e. of the Church, and not to the severing away of it. And hence it is commanded by the Law, that in representation of our Sacrifice, the throat of the turtledove or the pigeon should be cut, and not entirely severed, so that even after death the head should cleave to the body, in that verily the Mediator between God and man, i.e. the Head of all of us, and the Sacrifice of the true cleansing, from the very cause that He underwent death, was more truly joined to us. After the cutting, then, the head of the turtledove adheres to its body, for neither does the death that intervenes sever Christ from His Church. His persecutors then did that which they laboured after with pernicious intent, they brought death upon Him; that so they might cut off from Him the devotedness of the faithful; but faith only gained growth from thence, whence the cruelty of the faithless looked to extinguish it. And while they reckon that they are cutting off His miracles by persecuting Him, in truth they were forced to extend them without knowing it. Therefore the Lord took the wise in their own craftiness, when He reduced even that to the service of His pitifulness, in which the fierceness of man raged against Him. For the Just and Merciful One, as He disposes the deeds of mortals, vouchsafes some things in mercy, and permits other things in anger; and the things which He permits He so bears with, that He turns them to the account of His purpose. And hence it is brought to pass in a marvellous way, that even that, which is done without the Will of God, is not contrary to the Will of God. For while evil deeds are converted to a good use, the very things that oppose His design, render service to His design. For hence it is said by the Psalmist, The works of the Lord are great, sought out unto all His wills. For His works are so great, that by every thing that is done by man, His Will is sought out; for it often happens that it is done by the very act, whereby it was thought to be thrown aside. Hence again it is said, Whatsoever the Lord pleased, that did He in Heaven and in earth. Hence Solomon saith, There is no wisdom, nor understanding, nor counsel against the Lord. It remains that, in all that we do, we search out the potency of the Supreme Will, to which same, when we know it, all our conduct ought devoutly to render service, and to follow it as the guide of its course, lest it serve the same even against its will, if it declines it from pride. For the potency of the Divine purpose cannot be evaded, but he that bridles himself in under His nod, tempers it to himself with great efficacy; and he lightens the weight thereof to himself, who willingly bears it on the bowed shoulder of the heart. — Morals on the Book of Job, Book VI Gregory the Dialogist: LITERAL INTERPRETATION. They shall meet with darkness in the day-time, and grope in the noonday as in the night. They 'meet with darkness in the day-time,' for in the very presence of Truth, they were blinded by the deceitfulness of unbelief. For we see clearly in the day-time, but in the night the pupil of our eye is dimmed. Therefore whilst the persecutors beheld the miracles of Divine Power, and yet doubted of His Divine Nature, they were subjected to 'darkness in the day-time,' for they lost their eyesight in the light. Hence it is that 'Light' Itself admonishes them, saying, Walk while ye have the light, lest darkness come upon you. It is hence that it is said of Judaea, Her sun is gone down, while it was yet day. It is hence that the Prophet again took up in himself the strain of persons in a state of penitence, in these words, We stumble at noonday as in the night, we are in dismal places as dead men. Hence again He says, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night. For 'the watchman came by night,' in that the Guardian of the human race even shewed Himself manifest in the flesh, and yet Judaea, being close pressed by the darkness of her faithlessness, never knew Him. Where it is well added in the voice of the watchman, The morning cometh, and also the night. For by His presence hath a new light shone out upon the world, and yet the former darkness remained in the hearts of unbelievers. And it is well said, They shall grope in the noonday as in the night; for we search out by groping that which we do not see with our eyes. Now the Jews had seen His undisguised miracles, and yet they still went on seeking Him, as it were groping for Him, when they said, How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly. See, the light of miracles was before their eyes, yet stumbling in the darkness of their own hearts, they continued to grope in seeking for Him. And this same blindness of theirs burst out into cruelty, and their cruelty even to the extent of overt acts of persecution. But the Redeemer of mankind could not for long be held by the hands of His persecutors. — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. They meet with darkness in the day time. And grope in the noonday as in the night. It is good to run through these points in a moral sense, putting aside the signification of the Jewish people, and to trace out in what manner they are transacted by wicked men in general. For the minds of the wicked, when they see some things done well by their neighbours, are strained upon the stretched rack of their jealousy, and they undergo the grievous chastisement of their own malice, when with a consuming heart they see good in others. Therefore it is well said, They meet with darkness in the day time. For when their mind is grieved for the superiority of another, there is an overshadowing from the ray of the light; for oftentimes while they view the unconcealed good qualities in their neighbours, they look closely if there be any evil points lying concealed from sight, and they busy themselves in eager scrutinies, if they may chance to find somewhat with which they may be able to charge them. Sound limbs indeed are all they see, but, with the eyes of the heart closed, they seek by feeling to find a sore. And hence it is rightly subjoined, And grope in the noonday as in the night. The day of good deeds shines outwardly in a neighbour, but they 'grope as it were in the night,' because inwardly they are under the darkness of their jealous feeling. They busy themselves to get to some points which they may censure, they seek out an opening for detraction, but forasmuch as they are unable to find this, they search about in blindness without. Which is well set forth in that occasion, when from the Angels protecting Lot, the inhabitants of Sodom could not find the doorway in his house, as it is written, And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men that were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. What does it mean that, when the wicked are up in arms against him, Lot is brought back into the house, and defended, but that every righteous man, while he encounters the assaults of evil ones, is brought back into his interior, and abides undismayed. But the men of Sodom cannot find the door in Lot's house, because the corrupters of souls detect no opening of accusation against the life of the righteous man. For, stricken with blindness, they as it were go round and round the house, who, under the influence of envy scrutinize words and deeds; but because in the life of the just, strong and praiseworthy conduct fronts them every way, groping at random they feel nothing else than the wall. Therefore it is well said, And grope in the noonday as in the night. For while the good, which they see, it is out of their power to impeach, being blinded by wickedness, they search out for impeachment evil which they see nothing of. — Morals on the Book of Job, Book VI Augustine of Hippo: "During the day they will be surrounded by darkness; Like the Jews who did not know the Lord. "In the middle of the day they will fumble as during the night:" Seeing the miracles some say. "Is he a prophet? The others: "He seduces the people." They did not want to open their eyes to the light. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: LITERAL INTERPRETATION. But He shall save the poor from the sword of their mouth, and from the hand of the mighty. For it is this very Poor Man of whom it is said by Paul, Though He was rich, yet for our sakes He became poor. And because the Jews in accusing betrayed the Lord, Whom, when so betrayed, the Gentiles put to death, by 'the sword of the mouth' may be signified the tongue of the Hebrews, that were His accusers, of whom the Psalmist saith, Whose teeth are spears and arrows, and their tongue a sharp sword. For, as the Gospel also witnesses, they cried out, Crucify Him, Crucify Him. But by 'the hand of the violent' may be set forth the very Gentile world itself, which crucified Him, which in our Redeemer's death fulfilled in act the words of the Hebrews; God then 'saved this Poor One both from the hand of the violent,' and from 'the sword of the mouth,' in that our Redeemer, in His human Nature, was subjected both to the powers of the Gentiles, and to the tongues of the Jews by dying, but in the power of His Divine Nature He overcame them by rising again. By which same resurrection what else is brought to pass than that our weakness is strengthened to conceive the hope of the life hereafter? — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. But he shall save the poor from the sword of their mouth, and from the hand of the mighty. For the 'poor' is everyone that is not set up in his own eyes. And hence 'Truth' saith in the Gospel, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Now a person is drawn into sin in two ways. For either he is led on by pleasure, or overcome by fear. For 'the sword of the mouth' is the mischievousness of persuasion, but 'the hand of the mighty' is the opposition of power. But because he that is truly humble, who is here called 'the poor,' as he covets none of the good things of this world, so also undauntedly sets at nought even its adverse fortune, it is well said, But He saveth the poor from the sword of their mouth, and from the hand of the mighty. As if it were put plainly; 'God doth so firmly establish the souls of the humble in Himself, that neither the alluring arts of persuasion can draw them, nor the pains of punishment break them in to the practice of sin. For hope rears the spirit into the eternal world, and therefore it is not sensible of any of the ills without, that it falls under. — Morals on the Book of Job, Book VI John Chrysostom: Look! This is what God does, so the weak may hope for happiness and the powerful may not become proud. In fact, he said above, "Call for help in order to see whether you will be listened to," so that you may not think that there are things that escape providence.… Eliphaz dedicates the beginning of his speech to the defeat of Job. Indeed, God is accustomed to exalt the weak, to bring the powerful down and to confound the cunning. Now draw your own conclusions. — COMMENTARY ON Job 5:15B-16B Augustine of Hippo: "Let them perish in the fight; In temptations. "Let the weak escape the hands of the strong; To those of the devil. "Let hope be at the heart of the weak; Because these forts are here seeking reality itself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: LITERAL INTERPRETATION. And so the needy shall have hope. And iniquity shall stop her mouth. For when the poor man is rescued, 'the needy' is restored to hope, for the lowly people of the faithful is shaken with dismay at our Redeemer dying, but is established firm by His rising again, for the very first poor ones of His people, viz. the chosen Preachers, were smitten by the sight of His death, but restored by the manifesting of His resurrection. When, then, the poor man is saved, 'the needy' recovers hope, for by the Lord rising again in the flesh, every faithful soul is strengthened to have a confident expectation of eternal life. But, now, the Truth has already come in an open manifestation, He has already undergone the death of the flesh, and destroyed the same by rising again, already the glory of the Ascension has ennobled His Resurrection, and yet the tongue of the Hebrews does not yet cease to urge Him with insults; and He indeed suffers them with patience, that by such sufferance He may turn some, and others that refuse to be turned He may one day visit with severer punishment. For the tongue of unbelievers will then be struck dumb from their habit of unbridled speech, when it shall see Him coming as a just Judge, Whom now it has judged unjustly. And hence it is well added, And iniquity shall stop her mouth. For now iniquity still opens wide her mouth, in that the tongue of unbelievers never ceases to urge with insults the Redeemer of the human race. But she shall then 'stop her mouth,' when this same, which she will not shut in good will, she shall shut in punishment. Yet this may also be well understood of the conversion of the persecutors. For when 'the poor is saved,' whilst 'the needy' returns to hope, iniquity is struck dumb, her mouth being stopped, in that by the miracle of His Resurrection shining out, whilst a full number of unbelievers is brought to the faith, it has ceased from the mocking and abuse of its Redeemer. For its mouth, which it opened in mocking God, it has now shut in the dread of Him. — Morals on the Book of Job, Book VI Gregory the Dialogist: MORAL INTERPRETATION. So the needy shall have hope. And iniquity shall stop her mouth. Unto the fruits of which same hope, verily, when the poor man attaineth, everyone that is exalted is struck dumb; and hence it is yet further added, And iniquity shall stop her mouth. For the wicked man detracts from the good, and the righteous ways, which he cares not to practise, he never ceases to pull in pieces by slander, but iniquity at that time stoppeth her mouth, when her eyes are opened to see how great is the glory of the recompense provided for righteous souls. For then he is not at liberty to speak against the good, in that torments hold his tongue tied by the deserved retribution of his misdeeds. Hence it is well delivered by Hannah, speaking in prophecy, He will keep the feet of his Saints, and the wicked shall be silent in darkness. But that every elect soul may escape eternal woe, and the poor mount up to everlasting glory, he must be bruised here below with continual stripes, that he may be found purified in the Judgment. For we are every day borne downwards by the mere weight of our infirmity, but that by the wonderful interposition of our Maker we are relieved by succouring stripes. — Morals on the Book of Job, Book VI Gregory the Dialogist: Behold, happy is the man whom God correcteth. Therefore despise not thou the chastening of the Lord. The highest virtue is to avoid sins, that they should never be done, and second to that, at least to amend them when they have been committed. But for the most part we not only never at all avoid sins that threaten, but we do not even open our eyes to them, when committed. And the mind of sinners is enveloped in the deeper darkness, in proportion as it does not see the deficiency of its own blindness. Hence it is very often brought to pass, by the bountifulness of God's gift, that punishment follows upon transgression, and stripes unclose the eyes of the transgressor, which self-security was blinding in the midst of evil ways. For the inactive soul is touched with the rod, so as to be stimulated, in order that he, that has lost, by being self-secure, the firm seat of uprightness, may mark, upon being afflicted, where he is laid prostrate; and thus to him the very sharpness of the correction becomes the source of light; and hence it is said by Paul, But all things that are proved, are made manifest by the light; for proof of saving health lies in the force of the pain. Hence it is that Solomon saith, For healing will cause great offences to cease. Hence again he saith, For whom the Lord loveth He correcteth, even as a father the son in whom he delighteth. Hence the Lord addresses John by the voice of the Angel, saying, As many as I love, I rebuke and chasten. Hence Paul saith, Now no chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. Although therefore grief and happiness can never meet together, yet it is rightly said here, Happy is the man whom the Lord correcteth. For by this means, that the sinner is straitly visited with the pain of correction, he is sometimes trained to happiness, which knows no intervention of pain. Whosoever is smitten for a fault and lifted up in murmuring against the stroke, 'reproves the chastening of the Lord.' For he lays to His charge, that he has this put upon him unjustly. But they that are stricken, not for the cleansing of guilt, but for the testing of their fortitude, when they inquire into the causes of the stroke, must by no means be said to 'reprove the correction of the Lord;' for their aim is to discover in themselves what they are ignorant of. And hence blessed Job, breaking out into a voice of liberty, amidst the visitings of the scourge, the more rightly questions the judgments of the smiter concerning him, the more he is really ignorant of causes for his suffering in himself. Eliphaz, then, forasmuch as he reckoned that he was visited, not with the trial of probation, but of purification, when he spoke with freedom amidst the stripes, supposed that he 'reproved the correction of the Lord.' And we have said that he at the same time bears the likeness of heretics with great fitness, in that whatsoever is done aright by Holy Church, is ever, in their judgment, turned and twisted awry, to some fault of crookedness. But forasmuch as it is with a good intention that he is led to speak, yet he takes no heed to discriminate who he is speaking to, he yet further subjoins, and proclaims the dispensations of the supreme governance. — Morals on the Book of Job, Book VI Julian of Eclanum: Since holy Job was dejected because of the misfortunes that befell him against his hope, Eliphaz now says that after his calamity Job must not despair about God being propitious again. Indeed, the restraint of sin's dissoluteness through scourging testifies to the divine love. "How happy is the one whom God reproves." Because he had enumerated different kinds of miseries that beset sinners, they did not want to appear to be guilty in anything or obtain forgiveness through the confession of their iniquity. He says that a person, when he is led through severity and the scourge to his correction and admission of guilt, must not consider himself as a man who is in misery. — EXPOSITION ON THE BOOK OF Job 5:17 Augustine of Hippo: "Blessed is the man whom the Lord takes again. Here Eliphaz is mistaken, he thinks that Job suffers because of his sins: on the contrary, Job is blessed; because if he is condemned in this life, he can purify himself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For He maketh sore, and bindeth up; He woundeth, and His hands shall make whole. In two ways Almighty God wounds those, whom He is minded to bring back to saving health; for sometimes He smites the flesh, and consumes the hardness of the heart by the fear of Him. Thus He recalls to saving health, by dealing wounds, when He afflicts His own Elect outwardly, that they be quickened with inward life. Whence He also says by Moses, I will kill and I will make alive, I will wound and I will heal; for He 'kills,' that He may 'make alive,' He 'wounds,' that He may 'heal;' in that He for this reason applies stripes without, in order that He may heal the wounds of sin within. But sometimes, even if strokes without should seem to have ceased, He inflicts wounds within, in that He strikes the hardness of the heart with the desire of Himself; yet in wounding He heals, in that when we are pierced with the dart of His dread, He recalls us to a right sense. For our hearts are not well sound, when they are wounded by no love of God, when they feel not the wofulness of their pilgrimage, when they do not go sorrowing with the least degree of feeling for the infirmity of their neighbour. But they are 'wounded,' that they may be 'healed,' in that God strikes unfeeling souls with the darts of His love, and straightway makes them full of feeling, through the burning heat of charity, and hence the spouse saith in the Song of Songs, For I am wounded with love. For the diseased soul, laid prone upon the litter of this place of banishment in blind self-security, neither beheld the Lord, nor sought to see Him. But on being struck with the darts of His love, it is wounded in its innermost parts with a feeling of pious affection, burns with the desire of contemplation; and in a marvellous manner she is made alive by wounding, who aforetime lay dead in a state of health: she glows, she pants, and yearns to see Him already, from Whom she turned. By being smitten, then, she is brought back to a state of soundness, who is recalled to a secure state of inward repose by the disturbing of her self-love. But when the wounded soul begins to pant after God, when, setting at nought all the alluring arts of the world, it stretches forth in desire to the land above, all is forthwith turned to its trial, whatsoever aforetime was accounted pleasing and alluring in this world. For they that had a fond affection for him living in sin, cruelly assault him when he lives aright. The soul that is raised up toward God, is subject to rude assaults from the flesh, wherein it formerly lay grovelling in enjoyment, the slave of evil habits; former pleasures recur to the mind, and push hard the resisting soul with a grievous conflict. But because that, while we are afflicted with transitory labour, we are rescued from everlasting pain, it is fitly subjoined. — Morals on the Book of Job, Book VI John Chrysostom: If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude. — COMMENTARY ON Job 5:18 Gregory the Dialogist: He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee. For what is denoted by the number 'six,' which is followed by 'the seventh,' saving the labour and course of the present life? For God, finishing all things on the sixth day, created man, and God rested on the seventh day; and this same seventh day is without an evening, for there is no longer any end to close the rest that followeth. When all things, then, are completed, the rest followeth, in that after the good works of the present life, the recompense of eternal rest follows. Therefore 'in six troubles the Lord delivers us,' that 'no evil may touch us in the seventh,' in that by the training of His fatherly pity, He exercises us with the labours of the present life, but at the coming of the Judge, He hides us from the scourge, that He may then bring us out the more sure for His salvation, in proportion as we are now scored the more cruelly with scourges. — Morals on the Book of Job, Book VI Ishodad of Merv: We must not think that the author intends to limit divine providence by fixing a precise number of troubles. He means that God will completely save you from the afflictions that surround you. — COMMENTARY ON Job 5:19 Augustine of Hippo: "And on the seventh day evil will not be able to reach you. Mysterious designation of the Sabbath. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In famine He shall redeem thee from death, and in war from the power of the sword. As the 'famine' of the flesh is the withdrawal of the support of the body, so the hunger of the soul is the silence of divine revelation. Hence it is rightly delivered by the Prophet, I will send a famine in the land, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. And forasmuch as when the divine communication leaves the human soul, the temptation of the flesh gains force against it, it is fitly brought in, And in war from the power of the sword. For we suffer a war, when we are assailed by the temptations of our flesh. Concerning which same war the Psalmist saith, Cover my head in the day of battle. Therefore, whereas the reprobate, whilst their strength fails from a 'famine' of the word of God, are furthermore pierced with 'the sword of war,' the Lord both 'in famine redeems' His Elect 'from death,' and 'in war' He hides them 'from the sword.' For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin. — Morals on the Book of Job, Book VI Hesychius of Jerusalem: Without doubt Job possesses happiness. You see that, by necessity or willingly, while Job starves and keeps away from all the tables of this world, he cries, "Sighing is my nourishment." Yet Job does not die and confirms with force this word of God, "Man shall not live by bread alone, but by every word that comes out from the mouth of God." — HOMILIES ON Job 8.5.20-26 Augustine of Hippo: "In the time of famine, he will save you from death. By his word he nourishes and makes strong against temptation. "In the day of battle he will deliver you from the iron hand; Of the power of the chains. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Again Eliphaz says this about the one who has been rebuked by the Lord, whereby he follows his own principle. Not even what Eliphaz says is stringent. Too often many righteous people have been vilified. Among them are Joseph, whom the Egyptian woman charged with excess in spite of his modesty, and Susanna, who suffered as a hostage the humiliations from the "lawless elders." Consequently, if he understands by "hidden from the scourge of the tongue" that one is neither humiliated nor vilified, this word is unfounded. It is more accurate to say that the one who lives after the will of God cannot be harmed by humiliation or vilification, called "scourge of the tongue." Virtue protects him from being found guilty of the false allegations. Nor does such a person fear expected destruction, since he says with Saint Paul, "Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril or sword?" Over all this he prevails through virtue's abundance. Likewise, he is protected from the intrigues of false wisdom, since God "takes the wise in their own craftiness." … The same meaning as "you shall not fear destruction when it comes" has the following word from the prophet: "The calamity will come from far away." This must be understood like this: The good comes from us. For it is said, "The kingdom of God is within you." Thus we have an inclination toward virtue that Christ called "kingdom." But the punishment and damage and dishonor of sin come from the outside. For the human, who is created "after God's image," carries the seed of the good within. But if he deviates from the right path, he encounters evil, without having received such an inclination from God. — COMMENTARY ON Job 5:21 Gregory the Dialogist: Thou shalt be hid from the scourge of the tongue. Neither shalt thou be afraid of calamity when it cometh. 'The scourge of the tongue' is the taunting of insults offered. They strike the righteous 'with the scourge of the tongue,' who pursue their deeds with mockery. For oftentimes the tongue, while it utters jibes, recalls from a good deed, and puts itself out like a scourge, in that it cuts the back of the cowardly soul. Which 'scourge of the tongue,' the Prophet had seen plotting against the elect soul, when He said, promising the aid that is above, Surely He shall deliver thee from the snare of the hunter, and from the rough word. For 'hunters' seek nothing else than flesh, but we are 'delivered from the snare of the hunters and from the rough word,' when we overcome both the snare of carnal persons, and the reproaches of sneers, by setting them at nought. For their words are 'rough,' which are arrayed against our righteous ways. And to 'escape the roughness of words,' is to trample down the mockings of calumniators by shutting our eyes to them, the holy soul then is hidden from 'the scourge of tongues,' in that whilst in this world it never seeks the honour of applause, neither does it feel the insults of calumny. But there be some that already set at nought the words of the scornful, already care nothing for their jeers, yet they still stand in dread of the pains and tortures of the body. For our old adversary, in order to withdraw us from a right bent of mind, assaults us in diverse modes, and prosecutes the tempting of us one while by a famine of the word, another while by the conflict of the flesh, now by the scourge of talk, now by the distress of persecution. But because every perfect person, when once he has overcome the evil habits in himself, straightway goes on to brace his mind to meet the inflictions of suffering, it is properly subjoined, Neither shalt thou be afraid of calamity when it cometh. For holy men, for that they see that they are engaged with an adversary of manifold form, equip themselves variously in their conflict. For against a famine, they have the sustenance of God's word; against the sword of war, they have the shield of continency; against the scourge of the tongue, the defence of patience; against the hurt of outward misfortune, they have the aid of inward love. Hence in a marvellous method it is brought to pass, that the more manifold the temptations which the craft of the enemy brings upon them, so much the richer in virtues are the wary soldiers of God rendered. And forasmuch as all the Elect severally, whilst they bear with courageous hearts the conflicts of the present life, are providing for themselves security under the terrors of the future Judgment, it is rightly subjoined. — Morals on the Book of Job, Book VI Olympiodorus of Alexandria: He will hide you from the evil tongue, which knows how to persecute unjustly. In fact, they call "scourge" the malice and slander of the tongue. Moreover, you will end up in complete safety. — COMMENTARY ON Job 5:19-21 Augustine of Hippo: "He will steal you from the bites of the tongue," so that you do not feel the outrages, and not to turn them away from you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In destruction and famine thou shalt laugh. Neither shalt thou be afraid of the beast of the earth. For the lost shall then suffer 'destruction and famine,' when, being condemned in the last Judgment, they are parted asunder from the sight of 'the Bread' eternal. For it is written, Let the wicked be taken away, that he see not the glory of God. And the Lord declares by His own lips, I am the living Bread, Which came down from heaven. Thus at one and the same time both 'destruction and famine' combine to torture those, who not only feel torments without, but farther suffer death within by the plague of starvation. Hell 'destroys,' in that it burns, famine kills, in that the Redeemer hides His face from them. For well and justly they have their recompense both within and without, in that the wretched people both by thought and by deed did commit offence. Whence it is well said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger: the Lord shall confound them in His wrath, and the fire shall devour them. For that, which is 'devoured' by fire, is kindled from the outside. But an oven is set on fire within. And so in the time of God's anger all the unrighteous are both 'made as a fiery oven,' and also 'devoured by the fire,' in that at the appearing of the Judge, when all the multitude of them is banished from the sight of Him, both within the conscience is set on fire from the misery of want, and without hell torments the flesh. 'The scourge of the tongue' too may be understood to mean the sentence of the final doom, whereby the Just Judge saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. The righteous man then is 'hidden from the scourge of the tongue,' and from the coming woe, because in that exceeding strictness of doom, he is then comforted with the mild voice of the Judge, when it is said, For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. Before which it is premised; Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Therefore 'in destruction and famine' the righteous man 'shall laugh;' for, when the final vengeance smites all the wicked, he himself joys in the glory of a meet reward. Nor does he at that time any longer compassionate the damned by virtue of his human nature. For, incorporated into the Divine Justice by resemblance, he is, by the unshaken force of interior strictness, made thoroughly firm. For the souls of the Elect, being reared up in the clear light of the Righteousness above, are touched by no sense of compassion, in that the height of their bliss makes them strangers to misery. Hence also it is well said by the Psalmist; The righteous also shall see this, and shall fear, and shall laugh at him, and shall say, Lo, this is the man that made not God his helper. For now the righteous see the wicked and fear, then they shall see and laugh. For because they may now fall in imitation of them, here they are holden of fear, but because they cannot then advantage the damned, there they entertain no sympathy. Therefore, that they should not commiserate those that are doomed to eternal woe, they read in that very justice of the Judge wherein they exist in bliss. For, a thing which it is not right to imagine of them, they lower the character of the happiness vouchsafed them, if, when placed in the kingdom, they wish for something which they never can accomplish. But whosoever orders himself after the precepts of life, already tastes here below the first-fruits of that secure estate which shall last for ever, so that he has no fear of our old enemy; nor at the coming on of the crisis of death in any degree dreads his violent assault. For to the righteous the beginning of their recompense is most commonly nothing else than the very security of their minds in dying. For our crafty foe is called 'a beast of the earth,' in that he ravins with the violence of his savage nature, to seize upon the souls of sinners at the hour of their death. For those whom he deludes by flattery during their lifetime, he seizes with cruelty when they are dying. Contrary whereunto the Lord gives a promise concerning the Church of the Elect through the Prophet, The evil beast shall not go up thereon. They then in dying fear the 'beast of the earth,' who when living fear not the power of their Maker. For good men, because they submit themselves from the core of their heart to the dread of God, put away every weight of fear arising from the adversary's coming. For it is hence that the Psalmist beseeches the Lord, in these words, Lest he tear my soul as a lion. Hence again he says, Hear my voice, O God, in my prayer, preserve my soul from fear of the enemy. For while they live they perfectly fear the Judge, that when they die they may not dread the accuser. Well then is it said, Neither shalt thou be afraid of the beast of the earth. As if it were in plain words, 'Forasmuch as thou art not now overcome by the enemy in his alluring address, thou shalt not hereafter fear him in his rage. But when we live well, it is very needful to be on our guard, that the mind, looking down upon others, be not lifted up by the pride of standing alone. — Morals on the Book of Job, Book VI Augustine of Hippo: "Thou shalt laugh at the unjust and the wicked; As it is said that wisdom will laugh at the loss of the wicked (2). "You will no longer have to fear the" cruel beasts, "that is to say, you will not fear the Jews any more, for the Gentiles will be docile to your voice. This must be understood as our Lord Jesus Christ. Eliphaz is mistaken here in attributing to Job what is revealed to him; everything must apply to the Savior. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But with the stones of the countries shall be thy covenant. And the beasts of the earth shall be peacemakers to thee. The Churches of the nations are like separate countries in the world, which, while they be planted in one faith, are separated by a diversity of customs and of tongues. What then do we take the stones of the countries to mean but the Elect ones of the Church, to whom it is declared by the voice of him who was the first among the teachers, Ye also as lively stones are built up a spiritual house? Concerning whom the Lord by His Prophet promises Holy Church, saying, Behold, I will lay thy stones in order. Whoso then lives aright, joins himself in covenant 'with the stones of the countries.' For herein, that he conquers the desires of the world, without doubt he ties his life to an imitation of the Saints that have gone before. But when he is departing from the practice of the world, the assaults of malicious spirits increase, which nevertheless, the more they afflict a man in sorrow of heart, bow him the more humbly to his Creator. First it is to be observed, that he does not say, 'made peaceful,' but, 'peacemakers,' that is to say, not that they are at peace, but that they make peace; for the crafty foes in making plots distress, but the distressed soul delights the more in her return to the heavenly home, the more she lives toiling in this woful place of exile, and most truly abases herself to the gracious regard of her Helper, when she considers the most violent plots of the enemy against her. The beasts of the earth then are rendered 'peacemakers' to the Elect, in that the malignant spirits, when they bear down the hearts of the good by their hostility, drive them to the love of God against their will. Thus there arises a firmer peace with God, from the same source, whence a tougher fight is occasioned us by our adversaries. By the 'beasts of the earth' too may be understood the motions of the flesh, which, while they gall the mind by prompting conduct which is contrary to reason, rise up against us like beasts. But when the heart is bowed down under the Divine Law, even the incitements of the flesh are reduced, so that, though in tempting us they give a low muttering, yet they never mount so high as to the execution of the deeds, as to the madness of open biting. For who that still subsists in this corruptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is my members. But it is one thing to see these beasts raging in the field of practice, and another to hold them ravening within the door of the heart. For when they be forced back within the bars of continence, though they still roar by tempting, yet, as we have said, they go not such lengths as the bite of unlawful practice. The beasts of the field then are peacemakers, in that though the motions of the flesh beat high in the desire, yet they never assail us with the open resistance of deeds, (though by this same circumstance, that they are called 'peacemakers,' even this same that we have said of malicious spirits is not unsuitably understood.) For the motions of the flesh 'make peace' for us with God, when they offer opposition by tempting us. For the mind of the righteous man, in that his way is directed to the realms above, is sore bestead by a grievous war arising from the corruptible body. And if at any time it be hindered in heavenly aspirations by any enjoyment of this world however slight, by that very war of temptation, which it undergoes, it is urged on to set all its affections in that, which is disturbed by no opposition. Whence it comes to pass that it recalls to mind the interior repose, and fleeing from the enticements of the flesh, sighs after it with a full affection. For temptation constrains every man to mark from whence and whereunto he is fallen, who after he has forsaken the peace of God, feels a strife rise up against him from out of himself, and then he more truly sees what he has lost of the assured love of God, who having fallen down to himself, finds his own self insulted within himself. The beasts of the earth then make peace for us, in that the motions of the flesh, whilst by offering temptation they irritate us, urge us forwards to the love of the interior repose. — Morals on the Book of Job, Book VI Augustine of Hippo: "Because you have made a covenant with the stones of the field. These field stones are the Gentiles. The Law was not promulgated among them; they were like the stones that are assembled for the building. "Ferocious animals will tame you in front of you. This can be applied to Jews as well as Gentiles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And thou shalt know that thy tabernacle shall be in peace. And thou shalt visit thy likeness, and shalt not sin. In holy Scripture full peace is described in one way, and peace in its beginning in another. For 'Truth' gave to His Disciples peace in its beginning, when He said, Peace I leave with you; My peace I give unto you. And Simeon desired to have perfect peace, when he besought saying, Now lettest Thou Thy servant depart in peace, according to Thy word. For our peace begins in longing for the Creator, but it is perfected by a clear vision. For it will then be perfect, when our mind is neither blinded by ignorance, nor moved by the assaults of its fleshly part. But forasmuch as we touch upon its first beginnings, when we either subject the soul to God or the flesh to the soul, the 'tabernacle' of the righteous man is said to 'have peace,' in that his body, which he inhabits by his mind, is held in from the froward motions of its desires under the controlling hand of righteousness. But what advantage is it to restrain the flesh by continence, if the mind is uninstructed to expand itself by compassion in the love of our neighbour? For that chasteness of the flesh is as nothing, which is not recommended by sweetness of spirit. Whence after the 'peace of the tabernacle' it is fitly subjoined, And thou shalt visit thy likeness, and shalt not sin. For the likeness of man is another man. For a fellow-creature is rightly called our 'likeness,' in that in him we discern what we ourselves are. Now in the visiting of the body we go to our neighbour by the accession of steps, but in the spiritual visiting, we are led not by the footstep but by affection. He then 'visits his likeness,' whoever direct his way to one, whom he sees to be like to himself in nature, by the footsteps of love, so that by seeing his own case in another, he may collect from himself how to condescend to another's weakness. He 'visits his likeness,' who, that he may remodel another in himself, takes account of himself in another. For hence 'Truth,' in telling by the mouth of Moses what had been done, denoted what was to be done, saying, And the earth brought forth grass and herb yielding seed after his kind, and the tree yielding fruit, each one bearing seed after his kind. For 'the tree produces seed after its kind' when our mind gathers from itself thought for another, and produces the fructification of well doing. Hence the wise man saith, Do not that to any, which thou wouldest not have done to thyself. Hence the Lord saith in the Gospel, Therefore all things whatsoever ye would that men should do to you, do ye even to them. As if He said in plain words, 'Visit your likeness in another man, and from your own selves learn what conduct it behoves you to exhibit to others.' Hence Paul says, And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ.) And soon after, I am made all things to all men, that I might save all. Not indeed that the great Preacher, to become like a Jew, broke away into faithlessness; nor, that he might become 'as one under the law,' did he turn back to the fleshly sacrifice; nor, that he might become 'all things to all men,' did he change his singleness of mind into variety of deceit; but by lowering himself, not by falling, he drew near to the unbelievers, to this end, that by taking each one into himself and transforming himself into each one, by sympathizing with them, he might gather what it was, that, if he himself were like them, he would justly have desired should be bestowed upon him by others; and might go along with every erring person so much the more to the purpose, in proportion as he had learnt the method of his salvation by the consideration of his own case. Well then is it said, And thou shalt visit thy likeness, and shalt not sin. For sin is then perfectly conquered, when everyone sees from the likeness of himself, how to expand in the love of his neighbour. But when the flesh is kept in check from evil practices, when the mind is exercised in virtuous habits, it remains that every one should by word of mouth reach the life, which in his own ways he observes. For he gathers abundant fruits of his preaching, who sows before the seeds of welldoing. — Morals on the Book of Job, Book VI Augustine of Hippo: "Then you will see your house rest in peace; That is to say, the Church. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou shalt know also that thy seed shall be manifold, and thine offspring as the grass of the earth. For after the 'peace of his tabernacle,' after 'the visiting of our likeness,' the manifold seed of the righteous man ariseth, in that after the macerating of the members and the fulness of the moral virtues, the word of preaching is bestowed upon him so much the more productive, in proportion as it is anticipated in his breast by the tillage of perfect practice. For he receives eloquence to speak well, who expands the bosom of his heart by the exercises of right living. Nor does the conscience hinder the speaker, when the life goes before the tongue. It is hence that the Egyptians, who, by Joseph's management, were subjected to a state of public servitude, when they humble themselves by submitting their persons to the king's power, carry away corn even for seed. For we receive, even when free, fruit to eat, when we are at the same time fed by the sacred word, and yet in the gratification of our pleasures roam after different objects, which we seek after in this world. But when we become slaves, we receive corn for seed too, in that while we are made wholly subject to God, we are replenished further with the word of preaching. And since a vast progeny of faithful souls succeeds, when holy preaching is first bestowed, after the multiplying of the seed, it is rightly subjoined, And thine offspring as the grass of the earth. The progeny of the righteous is compared to the grass of the earth, in that he who is born in a copy of him, while he quits the decaying glory of the present life, comes out green with hope in the things of eternity. Or truly, the progeny of the righteous springeth up like 'the grass,' in that while he shews forth by his living what he declares by his preaching, an innumerable multitude of followers arises. But whosoever already looks down upon all earthly objects of desire, whoever spreads himself out in the labours of an active life, finds it by no means suffice him to do great things without, unless by contemplation he also have power to penetrate into interior mysteries. — Morals on the Book of Job, Book VI John Chrysostom: Notice how Eliphaz … has inflicted a severe blow. How and in what manner? By showing that Job is not among those who receive a warning or among those who keep faith. Indeed, Eliphaz has applied his words to the person of Job, but his speech has a general meaning. For he says: Here is what we have seen and understood; but if this did not occur in your case, and if you remain in your misfortunes, it is up to you to recognize your own perversity. — COMMENTARY ON Job 5:25-27 Augustine of Hippo: "And your children will be like the grass of the field; "Preserved from drought. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou shalt come to thy grave in fulness, like as a shock of corn cometh in in his season. For what is denoted by the name of the grave, saving a life of contemplation? which as it were buries us, dead to this world, in that it hides us in the interior world away from all earthly desires. For they being dead to the exterior life, were also buried by contemplation, to whom Paul said, For ye are dead, and your life is hid with Christ in God. An active life also is a grave, in that it covers us, as dead, from evil works; but the contemplative life more perfectly buries us, in that it wholly severs us from all worldly courses. Whoever then has already subdued the insolencies of the flesh in himself, has this task left him, to discipline his mind by the exercises of holy practice. And whosoever opens his mind in holy works, has over and above to extend it to the secret pursuits of inward contemplation. For he is no perfect preacher, who either, from devotion to contemplation, neglects works that ought to be done, or, from urgency in business, puts aside the duties of contemplation. For it is hence that Abraham buries his wife after death in a double sepulchre, in that every perfect preacher buries his soul, dead to the desires of the present life, under the covering of good practice and of contemplation, that the soul which aforetime, sensible of the desires of the world, was living in death, may as it were, without being obnoxious to sense, lie buried from carnal concupiscence under an active and contemplative life. It is hence that the Redeemer of mankind in the day time exhibits His miracles in cities, and spends the night in devotion to prayer upon the mountain, namely, that He may teach all perfect preachers, that they should neither entirely leave the active life, from love of the speculative, nor wholly slight the joys of contemplation from excess in working, but in quiet imbibe by contemplation, what in employment they may pour back to their neighbours by word of mouth. For by contemplation they rise into the love of God, but by preaching they return back to the service of their neighbour. Hence with Moses, whilst a heifer is slaughtered in sacrifice, scarlet wool twice dyed is enjoined to be offered together with hyssop and cedar wood. For we slay a heifer, when we kill our flesh to its lust of gratification; and this we offer with hyssop and cedar and scarlet wool, in that together with the mortifying of the flesh, we burn the incense of faith, hope, and charity. The hyssop is of use to purify our inward parts; and Peter says, purifying their hearts by faith. Cedar wood never decays by rotting, in that no end finishes the hope of heavenly things. Whence too Peter saith, He hath begotten us again by a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, undefiled, and that fadeth not away. Scarlet wool flames with the redness of its hue, in that charity sets on fire the heart she fills. Whence also 'Truth' saith in the Gospel, I am come to send fire on the earth. But scarlet wool twice dyed is ordered to be offered, that in the sight of the internal Judge our charity may be coloured with the love both of God and of our neighbour, that the converted soul may neither so delight in repose for the sake of the love of God, as to put aside the care and service of our neighbour, nor busying itself for the love of our neighbour, be so wedded thereto, that entirely forsaking quiet, it extinguish in itself the fire of love of the Most High. Whosoever then has already offered himself as a sacrifice to God, if he desires perfection, must needs take care that he not only stretch himself out to breadth of practice, but likewise up to the heights of contemplation. But herein it is above all things necessary to know, that the compositions of souls are infinitely varied one with another, for there are some of such inactivity of mind, that, if the labours of business fall upon them, they give way at the very beginning of their work, and there be some so restless, that if they have cessation from labour, they have only the worse labour, in that they are subject to worse tumults of mind, in proportion as they have more time and liberty for their thoughts. Whence it behoves that neither the tranquil mind should open itself wide in the immoderate exercising of works, nor the restless mind stint itself in devotion to contemplation. For often they, who might have contemplated God in quiet, have fallen, being overcharged with business; and often they, who might live advantageously occupied with the service of their fellow-creatures, are killed by the sword of their quiescence. It is hence that some restless spirits, whilst by contemplation they hunt out more than their wits compass, launch out even to the length of wrong doctrines, and, whilst they have no mind to be the disciples of Truth in a spirit of humility, they become the masters of falsities. It is hence that 'Truth' saith by His own lips, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee to enter into life with one eye, rather than having two eyes be cast into hell fire. For the two lives, the active and the contemplative, when they be preserved in the soul, are accounted as two eyes in the face. Thus the right eye is the contemplative life, and the left the active life. But, as we have said, there be some, who are quite unable to behold the world above, and spiritual things, with the eye of discernment, yet enter upon the heights of contemplation, and therefore, by the mistake of a perverted understanding, they fall away into the pit of misbelieve. These then the contemplative life, adopted to an extent beyond their powers, obliges to fall from the truth, which same persons the active life by itself might have kept safe in lowliness of mind in the firm seat of their uprightness. To these 'Truth' rightly addresses the warning which we said before, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. As if He said in plain words; 'When thou art not qualified for the contemplative life by a fitting degree of discretion, keep more safely the active life alone, and when thou failest in that which thou choosest as great, be content with that which thou heedest as very little, that if by the contemplative life thou art forced to fall from the knowledge of the truth, thou mayest by the active life alone be able to enter into the kingdom of heaven at least with one eye.' Moreover by 'the grave' it may be that not only our contemplation in this life is understood, but the rest of our eternal and interior reward, wherein we more thoroughly rest, the more perfectly is killed in us the life of corrupt existence. He then 'goes down to the grave in abundance,' who, after he has stored up the works of the present life, being perfectly dead to his mutable condition of existence, is buried in the depth of the true light. Whence also it is said by the Psalmist, Thou shalt hide them in the secret of Thy presence, from the provoking of men. And the comparison that is added brings this home to us with effect, where it is subjoined, Like as a shock of corn cometh in in his season. For corn in the field is touched by the sun, in that in this life the soul of man is illumined by the regard of the light above. It receives the showers, in that it is enriched by the word of Truth; it is shaken by the winds, in that it is tried with temptations; and it bears the chaff 'growing' along with it, in that it bears the life of daily increasing wickedness in sinners, directed against itself; and after it has been carried away to the barn, it is squeezed by the threshing weight, that it may be parted from the hold of the chaff, in that our mind, being subjected to heavenly discipline, whilst it receives the stripes of correction, is parted from the society of the carnal sort in a cleaner state; and it is carried to the granary with the chaff left behind, in that while the lost remain without, the Elect soul is transported to the eternal joys of the mansion above. Well then is it said, Thou shalt come to thy grave in abundance, like as a shock of corn cometh in in his season; in that, whereas the righteous after sufferings meet with the rewards of the heavenly land, it is like as if the grains after pressing and squeezing were carried away to the granary. And it is in another's season indeed that they feel the strokes, but in their own that they rest from being struck. For to the Elect the present life is another's season, whence to some that were yet unbelievers 'Truth' saith, My time is not yet come, but your time is alway ready. And again, But this is your hour, and the power of darkness. Thus 'he cometh to his grave in abundance, like as a shock of corn cometh in in his season,' in that he receives the rest eternal, who, that he may be set free of the chaff, which is destined to be burnt, first feels here below the pressure of discipline. — Morals on the Book of Job, Book VI Augustine of Hippo: "And you will come into the tomb like ripe wheat. After your passion. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lo this, as we have searched it, so it is. And now thou hast heard it, turn it in thy mind. Assuredly it is clear, that in these words he says nothing upon a view of the surface, in that a thing, that is 'searched,' is not set before the face. He then, who shews that he had 'searched' these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds; And now thou hast heard it, turn it in thy mind. With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the very things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman. — Morals on the Book of Job, Book VI Augustine of Hippo: "This is what we have carefully pondered. These words confirm the authority of this prophecy. "For you, know well yourself and what you have done. Because God did not allow this to happen to you unfairly. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: This is what Job means, you show wisdom in the misfortunes of other people. Since you are far away from my misfortunes, you admonish me while you experience a peaceful life. This remark is an answer to the words that were said earlier, "You have instructed many." "You have strengthened the feeble knees." "But now misfortune has come to you, and you are impatient; it touches you, and you are dismayed." Why does he say, "You are dismayed"? I wanted my affliction to become evident, so you would understand that nobody has ever suffered such tribulations. But I perceive my bad luck. He who should have provided me with forgiveness makes me absolutely unforgivable. My misfortune's magnitude, he says, not only doesn't intercede for me, not only makes me seem unworthy of mercy, but condemns me. What should have obtained mercy for me instead makes me hateful and condemnable, and I cannot gain any mercy, in spite of what I say. And the proof is that Eliphaz imputed Job's misfortune to impiety. — COMMENTARY ON Job 6:2A-3A Gregory the Dialogist: Some men's minds are more tormented by scourges than reproaches, but some are more wounded by reproaches than by scourges. For oftentimes the tortures of speech assail us worse than any pains, and while they make us rise up in our vindication, they lay us low in impatience. Whence, that no temptation whatever might be lacking to blessed Job, not only scourges strike him from above, but the sayings of his friends in talk gall him, being sorer than scourges, that the soul of the holy man, being driven hither and thither, might, burst forth in the emotion of wrath and haughtiness, and that all the purity he had lived in might be defiled by head-strong pride of speech. But when touched by the scourges, he gave thanks, when galled with words, he answered aright, and being smitten he makes it appear how little he esteemed the well-being of the body. In speaking too he shews how, wisely he held his peace. But there were a few things mixed with his words, which, in the judgment of men, might seem to transgress the limits of patience; of which we shall take a true view, if in the examination of them we weigh well the sentence of the Most High Judge. For it was He, Who both in the first instance gave blessed Job the first place in opposition to the adversary, saying, Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? It was He, Who after the trial rebuked his friends, saying, For ye have not spoken before Me the thing that is right, as My servant Job hath. It remains then, that when the mind wavers with uncertainty in the discoursings of blessed Job, it estimate their weight from the beginning, and ending of that same account. For one who was to fall could never have been commended by the Eternal Judge, nor could one who had fallen be awarded the first place. If then, when we be caught in the tempest of embarrasment, we have regard to the first and last points in this history, the vessel of the soul is as it were held fast at prow and stern by the rope of its reflections, that it be not forced on the rocks of error, and so we are not overwhelmed by any storms arising from our ignorance, if we hold to the tranquil shore of the sentence of the Most High. Oh that my sins were throughly weighed, whereby I have deserted wrath, and the calamity that I suffer laid in the balances. It should be found heavier even as the sand of the sea. Who else is set forth by the title of 'the balances,' but the Mediator between God and man, Who came to weigh the merit of our life, and brought down with Him both justice and loving-kindness together? But putting the greater weight in the scale of mercy, He lightened our transgressions in pardoning them. For in the hand of the Father having been made like scales of a marvellous balancing, in the one scale He hung our woe in His own Person, and in the other our sins. Now by dying He proved the woe to be of heavy weight, and by releasing it shewed the sin to be light in mercy's scale, Who vouchsafed this instance of grace first, that He made our punishment to be known to us. For man, being created for the contemplation of his Maker, but banished from the interior joys in justice to his deserts, gone headlong into the wofulness of a corrupt condition, undergoing the darkness of his exile, was at once subject to the punishment of his sin, and knew it not; so that he imagined his place of exile to be his home, and so rejoiced under the weight of his corrupt condition as in the liberty of a state of salvation. But He Whom man had forsaken within, having assumed a fleshly nature, came forth God without; and when He presented Himself outwardly, He restored man, who was cast forth without, to the interior life, that He might henceforth perceive his losses, that he might henceforth lament the sorrows of his blind state. Man's woe then was found to be heavy in the balance, in that the ill, which he was laid under, he only knew in his Redeemer's appearing presence. For not knowing the right, he bore with delight the darkness of his state of condemnation. But after he saw a thing for him to delight in, he likewise perceived a thing to grieve over, and what he underwent he felt was grievous, in that what he had lost was made known as sweet. Let then the holy man, thrown out of the barriers of silence by the sayings of his friend in discourse, and filled with the overflowing of the prophetic spirit, exclaim with his own voice, yea, with the voice of mankind, Oh that my sins were thoroughly weighed, whereby I have deserved wrath, and the calamity that I suffer laid in the balances together! It should be found heavier even as the sand of the sea. As if it were in plain words, 'The evil of our condition under the curse is thought light, in that it is weighed without the Redeemer's equity being as yet known, but oh that He would come, and hang in the scale of His Mercy the wofulness of this dismal exile, and instruct us what to seek back for after that exile. For if He makes known what we have lost, He shews that to be grievous which we endure.' But this same misery of our pilgrimage is fitly compared to the sand of the sea, (for the sand of the sea is forced without by the chafing of the waters,) in that man too in transgressing, because he bore the billows of temptation unsteadily, was carried out of himself from within. Now of great weight is the sand of the sea, but the calamity of man is said to be 'heavier than the sand of the sea,' for his punishment is shewn to have been hard, at the time when the sin is lightened by the merciful Judge. And because every man that owns the grace of the Redeemer, everyone that longs for a return to his Country, now that he is instructed, groans beneath the burthen of his pilgrimage; after the longing for the balances, the words are rightly subjoined; Therefore my words are full of grief. He that loves sojourn abroad instead of his own country, knows not how to grieve even in the midst of griefs. But the words of the righteous man are full of grief, for so long as he is subject to present ills, he sighs after something else in his speech; all that he brought upon himself by sinning is set before his eyes, and that he may return to the state of blessedness, he weighs carefully the judgments whereby he is afflicted. — Morals on the Book of Job, Book VII Didymus the Blind: Eliphaz believed that Job said all this out of desperation. Since Eliphaz's first words to Job were trustworthy—words that insisted that Job suffered because of sin—Job responds, "It seems my words are valueless and lack faith." Consequently, Job adds the reason why Eliphaz does not believe in him when he says, "For the arrows of the Almighty are in me," thus making the following clear, "This is why my words are valueless. The Lord's arrows are in my body." For most people usually disregard words uttered by people in distress, those aggrieved by poverty, even if their words are understandable. This is expressed in the words, "The poor person speaks and they say, 'Who is this fellow?' " — COMMENTARY ON Job 6:3-4 Augustine of Hippo: "So it seems to you that my words are bad. Job did not speak to complain of the blows of adversity; he has only expressed his grief, less his own than that which the fate of the entire human race makes him feel. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For the arrows of the Almighty are in me. For by the epithet of 'arrows' sometimes the utterances of preaching, sometimes the arrows of visitation are denoted. Now the utterances of preaching are represented by 'arrows;' for in this, that they smite men's vices, they pierce the hearts of evil doers. Concerning which arrows it is said to the Redeemer at His coming, Thine arrows are sharp, O Thou Most Mighty; the people shall fall under Thee in the heart. Of Him Isaiah saith, I will send those that escape of them to the nations, into the sea, into Africa, and into Lydia, holding the arrow, into Italy, and into Greece. Again by 'arrows' is represented the stroke of visitation, as where Elisha bids king Joash, 'shoot an arrow,' and when he shoots, says, For thou shalt smite the Syrians, till thou hast consumed them. Whereas then the holy man surveys the sorrows of his pilgrimage, because he groans under the strokes of the visitation of the Lord, let him say, Therefore my words are filled with grief. For the arrows of the Almighty are within me. As though he said in plain words, 'I being under curse of exile have no joy, but as laid under the Judgment, I am full of pain, for I see and know the force of the stroke.' But there are a great number that are chastised with tortures, but not amended. Contrary to which it is fitly subjoined, The indignation whereof drinketh up my spirit. For what else is the 'spirit of man,' but the spirit of pride? Now 'the arrows of the Lord drink up the spirit of man,' when the awards of heavenly visitation keep back the chastened soul from self-elation. 'The arrows of the Lord drink up the spirit of man,' in that, when he is intent upon outward things, they draw him within. For the spirit of David was drunk up when he said, When my spirit failed within me, Thou knewest my ways. And again, My soul refused to be comforted, I remembered God and was troubled, I complained and my spirit failed. Therefore 'the indignation of the arrows drinketh up the spirit' of the righteous, for the decrees from above, in wounding, work a change in the Elect, whom they find in any sins; so that the soul being pierced, quits its hardness or heart, and the blood of confession runs down from the wound that brings health. For they consider whence and whereunto they have been cast down, they consider from how high bliss they have fallen, and to what miseries of their corrupt condition, and they not only groan in the midst of the things which they are suffering, but furthermore dread that which the strict Judge threatens sinners with concerning the fires of hell. Whence the words are rightly subjoined; And the terrors of God do set themselves in array against me. The mind of the righteous not only considers well what it is now undergoing, but also dreads what is in store. It sees all that it suffers in this life, and fears lest hereafter it suffer still worse things. It mourns that it has fallen into the exile of this blind state away from the joys of Paradise; it fears, lest, when this exile is quitted, eternal death succeed. And thus it already undergoes sentence in suffering chastisement, yet still dreads the threats of the Judge to come as the consequence of sin. Hence the Psalmist says, Thy fierce wrath goeth over me; Thy terrors cut me off. For after that 'the fierce wrath of the Internal Judge goeth over, His terrors still do cut us off,' in that we already suffer one evil by condemnation, and still dread another from everlasting vengeance. Let the holy man then, weighing well the ills that he is subject to, exclaim, The arrows of the Lord are within me, the indignation whereof drinketh up my spirit. But being in dread of worse things to last for ever, let him add, The terrors of God do set themselves in array against me. As if he said in plain words, 'Being stricken indeed I feel grief for my present circumstances, but this is the worst feature in my grief, that even in the midst of punishment I still fear eternal woes.' But forasmuch as he already longs for the bringing in of the balances, he already weighs the evils into which the human race has fallen, though he was placed among a Gentile people, yet because he was full of the gift of prophetic inspiration, in the following words he shews with what ardent desire the coming of the Redeemer is thirsted for, whether by the Gentile world or by Judaea. — Morals on the Book of Job, Book VII Gregory the Dialogist: MORAL INTERPRETATION The holy Man, longing for the coming of the Redeemer under the name of a 'balance,' whilst he opens his mind in discourse, instructs us to earnestness of life; whilst he tells his own tale, marks some things that belong to us; whilst he brings forward what we are to acknowledge concerning himself, strengthens unto life us that be trembling and weak. For now indeed we live by the faith of our Mediator, and yet still, for the cleansing out of our faults, endure heavy scourges of inward visitation; whence also, after longing for the balance, he adds, For the arrows of the Lord are within me, the indignation whereof drinketh up my spirit. Now see, as has been remarked above, we are at the same time pierced by the stroke of Divine correction, and yet that is still worse, which we apprehend of the terribleness of the Judge to come, and of His everlasting visitation. Whence the words are thereupon introduced, And the terrors of God do set themselves in array against me. But the mind ought to be dispossessed of fear and sadness, and be drawn out in aspirations after the eternal land alone. For we then shew forth the noble birth of our Regeneration, if we love Him as a Father, Whom with slavish soul we now dread as a Master. And hence it is spoken by Paul, For ye have not received the spirit of bondage again to fear, but ye have received the spirit of the adoption of sons, whereby we cry, Abba, Father. Therefore let the soul of the Elect lay aside the weight of fear, exercise itself in the virtue of love, long for the worthiness of its renewal, pant after the likeness or its Maker; whom so long as it is unable to behold, it must needs await hungering after His eternal Being, i.e. after its own internal meat. — Morals on the Book of Job, Book VII Augustine of Hippo: "The arrows of the Lord are fixed on me. It is the word of God that pierces the soul by making him confess his faults. "Their fury has abated with my blood; Because they remove sin. "As soon as I want to talk, they pimp me. They impose on me what I must say. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Doth the wild ass bray when he hath grass? or loweth the ox at his full manger? ALLEGORICAL INTERPRETATION For what is denoted by 'the onager,' that is, the wild ass, saving the Gentile people, which, as nature has produced it without the stalls of training, so has continued roaming abroad in the field of its pleasures? What is represented by 'the ox,' saving the Jewish people, which being bowed down to the yoke of the dominion above, in gathering together proselytes unto hope, drew the ploughshare of the Law through all the hearts that it was able? But we learn from the witness of blessed Job's life to believe, that many even of the Gentiles looked for the coming of the Redeemer. And at the birth of the Lord, we have learnt by Simeon's coming in the spirit into the Temple, with what longing desire holy men of the Israelitish people coveted to behold the mystery of His Incarnation. Whence too the same Redeemer saith to His Disciples, For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them. The 'grass' of the wild ass then, and the ox's 'fodder,' is this very Incarnation of the Mediator, by which both the Gentile world and Judaea are together filled to the full. For because it is said by the Prophet, All flesh is grass; the Creator of the universe taking flesh of our substance, willed to be made 'grass,' that our flesh might not remain grass for ever; and so 'the wild ass' then found 'grass,' when the Gentile people received the grace of the Divine Incarnation. Then 'the ox' had not an empty manger, when to the Jewish people, looking for His Flesh, the Law shewed Him forth, Whom it prophesied to them whilst long kept in expectation of Him. Whence too the Lord, when He was born, is placed in a manger, that it might be signified, that the holy animals, which under the Law had long been found an hungred, are filled with 'the fodder' of His Incarnation. For at His birth He filled a manger, Who gave Himself for food to the souls of mortal beings, saying, He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him. But because both the longings of the Elect from among the Gentiles were for long deferred, and the holy men severally of the Hebrew people groaned long while in expectation of their redemption, blessed Job, in giving forth the mysteries of prophecy, rightly implies the causes of distress in the case of either people, by saying, Will the wild ass bray while he hath grass? Or will the ox low over his full manger? As though it were in plain speech, 'The Gentile world for this reason groans, because the grace of the Redeemer does not yet yield it refreshment, and Judaea on this account draws out her lowings, for that in holding the Law, but not seeing the author of the Law, standing before the manger she goes hungering. — Morals on the Book of Job, Book VII Gregory the Dialogist: MORAL INTERPRETATION Doth the wild ass bray when he hath grass? Or loweth the ox over his full manger? Who else are denoted by the term of 'the wild ass,' saving they who being set in the field of faith, are not bound by the reins of any ministration? Or whom does the designation of 'the ox' set forth, saving those, whom within the bounds of Holy Church, the yoke of Orders taken upon them constrains to the ministry of preaching? Now the 'grass' of the wild ass, and the ox's 'fodder,' is the inward refreshing of the faithful folk. For some within the pale of Holy Church are held after the manner of an ox by the bands of the employment taken upon them, others after the manner of a 'wild ass' know nothing of the stalls of Holy Orders, and pass their time in the field of their own will. But when any one in the secular life glows with aspirations after the interior vision, when he yearns for the food of the inward refreshing, when seeing himself starved in the darkness of this pilgrim state, he refreshes himself with what tears he may, it is as if 'the wild ass brayed,' not finding 'grass.' Another one too is subject to the obligation of the Order he has taken upon him, he spends himself in the labour of preaching, and longs to be henceforth refreshed by eternal contemplation; but forasmuch as he does not see the likeness of His Redeemer, it is as if the chained ox lowed at the empty manger. For because being set at the widest distance from the interior wisdom, we see nothing of the verdure of the eternal inheritance, like brute animals we go hungering after the longed for grass. Of which same grass it is said by the voice of our Redeemer, By Me if any man enter in, he shall be sated, and shall go in and out, and find pasture. But most often, which is wont to be a grievous woe to those that love, the life of the wicked is arrayed against the holy aims of the good, and when the soul is transported in heavenly aspirations, the purpose of mind, which we have began with well, is dashed to the ground, being crossed by the words and practices of the foolish; so that the soul, which had already soared up to things above in the efforts of contemplation, for the defeating of the foolishness of the froward, girds itself for the encounter down below. — Morals on the Book of Job, Book VII Ishodad of Merv: By mentioning the wild ass, the author speaks about all wild animals, and by referring to the ox, about all cattle. His point is that neither wild animals nor cattle complain when they have food to eat. Nor do humans complain when they can have at their disposal the necessary things they need and what is seasoned with salt. — COMMENTARY ON Job 6:5 Augustine of Hippo: "What! Is it not when he is hungry that the evening primrose grows in vain clamor? "If he suffers from hunger, it is because he wanted to be free. "Will the ox roar when he has his food before him? The work of the beef prepared with the donkey his food. So it was prepared for the Gentiles by the Prophets and the Apostles, who were Jews. These words express the desire to eat; that is to say, to be rescued, and not the impatience to suffer. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Can that which is unsavoury be eaten without salt? And because this same Law, before the coming of our Mediator, was held not in a spiritual but in a carnal manner, it is rightly added, Can that which is unsavoury be eaten without salt? In the Law, the virtue of the hidden meaning is the salt of the letter. Whosoever, then, being intent upon carnal observances, refused to understand it in a spiritual sense, what else did he but eat 'unsavoury food?' But this 'salt,' 'Truth,' on being known, put into the food, when He taught that the savour of a hidden sense lay at the bottom of the Law, saying, For had ye believed Moses, ye might have believed Me, for he wrote of Me. And again, Have salt in yourselves, and have peace one with another. But because before our Redeemer's coming, Judaea held the Law in a carnal way, the Gentile world refused to bend themselves to its precepts, which enjoined hard things. Thus it would not eat unsavoury meat. For before that it got the relish of the Spirit, it shrunk from keeping the force of the letter. For which of the Gentiles would bear this, which is therein enjoined, to cut their children's flesh for a religious service? to cut off the sins of speech by death? And hence it is well added yet further; Or can anyone taste, what by being tasted brings death? For the Law, if tasted in a carnal way, 'brought death,' in that it seized the misdeeds of transgressors with a severe visitation; it 'brought death,' in that both by the injunction it made known the sin, and did not by grace put it away, as Paul testifies, saying, The Law made nothing perfect. And again, Wherefore the Law is holy, and the commandment holy and just and good. And soon after, But sin, that it might appear sin, working death in me by that which is good. But the Gentile world, when turned to Christ, in that it understands Him to be sounding in the words of the Law, being straitened by its desires looks for Him, Whom it ardently loves, in a spiritual way amongst carnal precepts. — Morals on the Book of Job, Book VII Gregory the Dialogist: MORAL INTERPRETATION Or can that which is unsavoury be eaten, not seasoned with salt? Or can anyone taste, what by being tasted brings death? For the words and the practices of the carnal introduce themselves like food into our minds, so as to be swallowed up in the belly of complacence. But any of the Elect eateth not that which is 'unsavory,' for setting apart in judgment the words and the deeds of the froward, he puts them away from the mouth of his heart. Paul forbade unsavoury meat to be offered for the food of souls, when he said to his disciples, Let your speech be alway with grace, seasoned with salt. And to the Psalmist also the words of the children of perdition tasted unsavoury in the mouth of the heart, when he said, The wicked have related tales to me which are not after Thy Law. But often, when the words of the wicked press themselves with importunity into our ears, they beget in the heart a war of temptation. And though both reason reject and the tongue censure them, yet that is with difficulty mastered within, which without is sentenced with authority. Whence it is necessary that that should never even reach the ears, which the mind must keep off from the avenue of the imagination by exercising watchfulness. Holy men, then, whereas their hearts pant with aspirations after Eternity, lift themselves to such an exalted elevation of life, that to hear any longer the things that are of the world they account to be a grievous burthen bearing them down. For they reckon that to be impertinent and insufferable, which does not tell of what their hearts are full of. Now it often happens that the mind is already transported to the realms on high in desire, is already entirely parted asunder from the foolish converse of earthly men, but is not yet braced to prefer the crosses of the present life for the love of God; already it seeks the things on high, already it contemns the grovelling follies below, but it does not yet turn itself to the endurance of the adversity which it has to bear. And hence it is added, Or can anyone taste that, which by being tasted brings death? For it is hard to seek after that which torments, to follow that which makes life depart. But very often the life of the righteous stretches itself up to such a height of virtue, that both within it rules in the citadel of interior reason, and without, by bearing with it, brings the folly of some to conversion; for we must needs bear with the weaknesses of those, whom we are striving to draw on to strong things. For neither does any man lift up one that is fallen, save he, who in compassion bends the uprightness of his position. But when we compassionate the weakness of another, we are the more strongly nerved as to our own; so that, from love of the things of futurity, the soul prepares itself to meet the ills of the present time, and looks out for the hurts of the body, which it used to fear. For its heavenly aspirations being enlarged, it is more and more straitened, and when it sees how great is the sweetness of the eternal land, it fervently loves for the sake of that the bitter tastes of the present life. — Morals on the Book of Job, Book VII Augustine of Hippo: "Can bread without salt be eaten? As if someone were saying to him: Why do you speak thus in figures? He replies that these things expressed on their own would be tasteless. "What is sweetness in foolish speeches? He calls the speeches of men insensate; the word of God is the true bread, but the heavenly bread. "That's why my mind can not shut up. As without salt you can not taste bread, so I owe everything to the word of God, as it is written, "How shall they hear, if no one preacheth them? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The things which my soul refused to touch are for straitness become my meat. And hence in the voice of the Church it is immediately added by the Prophetic Spirit, The things which my soul refused to touch are for straitness become my meat. For he goes very far wrong, who imagines that the words of blessed Job were delivered with an eye to the historical fact alone. For what would the holy man, and one too borne up by the proclaim of His Maker, have said, that was great, or rather what that was true, if he had said that 'unsavoury meat could not be eaten?' or who had offered deadly food for him to eat, that he should subjoin, Or who can taste, what by being tasted brings death? And if we imagine that was said of his friends' discourse, we are withheld from this view by the sentence that is subjoined, in which he says, The things that my soul refused to touch are for straitness become my meat. For never let it be thought that the holy man, when established in soundness of state, at any time looked down upon the words of his friends; who, as we learn afterwards by himself attesting it, was humble even to his servants, His words then are not void of mystical senses, which, as we gather from the end of the history, the internal Arbiter Himself commends. And these would never have gone on commanding such deep veneration even to the very ends of the world, if they had not been pregnant with mystical meaning. Let blessed Job then, in that he is a member of holy Church, speak in her voice also, saying, The things which my soul refused to touch are for my straitness become my meat. For the Gentile world, after conversion, made eager by the fever of her love, hungers for the food of Holy Scripture, which being filled with pride it disdained for long. And yet these words agree with the voice of Judaea also, if they be a little more attentively made out. For from the training of the Law, and from the knowledge of the One God, she herself had salt, and looked down upon all the Gentiles as brute creatures. But because, when instructed by the precepts of the Law, she disdained to admit to herself the communion of the Gentiles, what did she but loath to take 'unsavoury food?' For the Divine decree had forbidden, on the menace of death, that the Israelitish people should join in a league with strangers, and pollute the way of life in holy religion. Whence too it is added, Or can anyone taste, what, by being tasted, brings death? But because this same Judaea, in the portion of the Elect, was converted to the faith of the Redeemer, the light which she had become acquainted with she laboured by the Holy Apostles to deliver to the faithless of her offspring. But the pride of the Hebrew people rejected the ministry of her preaching, whence she immediately turned aside her words of exhortation for the gathering together of the Gentiles, as it is said also by the same Apostles, It was necessary that the word of God should first have been spoken to you; but seeing that ye have put it from you, and have judged yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Whence too in this place it is fitly subjoined, The things which my soul refused to touch are now for my straitness become my meat. For Judaea, having disdained the life of the Gentiles, refused as it were for long to touch her, whose society she scorned to admit; but on coming to the grace of the Redeemer, being rejected by the unbelieving Israelites, while by the Holy Apostles she stretches out herself for the gathering together of the Gentiles, she as it were takes that for food with a hungry appetite, which before with loathing she disdained as unworthy. For she underwent 'straitness' in her preaching, who saw that what she spoke was despised among the Hebrew people. But for her 'straitness' she ate the food which she had for long despised, in that being rejected by the obduracy of the Jews, she yearns to take to her the Gentile folk, whom she had contemned. — Morals on the Book of Job, Book VII Gregory the Dialogist: MORAL INTERPRETATION The things which my soul refused to touch are for my straitness become my meat. For the soul of the righteous, going on in its progress, whereas before, when it cared for its own interests alone, it loathed to bear the burthens of another, and, too little sympathizing with others, could not stand against adversities, now that it constrains itself to bear with the weakness of its neighbour, acquires strength to overcome adversity, so that for the love of truth it seeks the hurts of the present life with so much the more courage afterwards, that before it fled from them in its weakness. For by its bending it is made erect, by its drawing towards another it is stretched out, by its fellow-feeling it is strengthened, and when it opens itself out in the love of our neighbour, it as it were gathers from reflection, with what resoluteness to lift itself up to its Maker. For charity, which lowers us according to the force of our sympathy, lifts us the higher upon the height of contemplation, and enlarged manifold it already burns with bigger desires, already beats high to attain to the life of the Spirit, even though through the torments of the body. What then aforetime he refused to touch, this same for straitness he afterwards eateth, who scarce containing his desires, now for love of his heavenly Country loves even the very pains, which for long he had feared. For if the mind is bent towards God with a strong purpose, whatever bitter betides it in this present life it accounts sweet, all that annoys it reckons rest, and it longs to pass even through death, that it may more completely possess itself of life. It desires to be utterly annihilated below, that it may more truly mount on high. But all this I may be falsely representing to be the case with the mind of a righteous man in general, and with the mind of blessed Job, if he do not himself subjoin the words. — Morals on the Book of Job, Book VII John Chrysostom: Sores and pus were not enough. A new affliction is added. Job's disease has destroyed his entire sensitivity to the extent that even his nourishment has become a torture for him. Indeed, Job says, the nauseating smell of gangrene has deprived him of the capability to distinguish sensations. Is there anything more painful than that torment? Neither sleep gave him rest nor food nourished him. "As the smell of a lion," Job says. That wild beast, in fact, gives a horrible stench. — COMMENTARY ON Job 6:7B Augustine of Hippo: "I see it, my food has become foul like the smell of a lion. My words are as fetid as the lion: or because in their pride they have availed themselves of their thoughts, or because attached to carnal pleasures, they have spread the smell of the lion, they who boast in their speeches. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task. This task was to fulfill the right deeds or to make visible to the friends for their benefit the reason for the hardships, [namely,] that they had been imposed as a test. Then they would not make mistakes against the righteous. Instead, with divine zeal they would be committed to emulate the endurance and steadfastness that the holy one exhibited and that led him to say, "O that I might have my request," rather than … "that God would grant my desire." Job prays for two reasons. On the one hand, he prays that he himself may win the crown in the competition. On the other hand, Job prays that his friends may not consider his endurance in hardship as meaningless. His steadfastness even in such great hardships can be seen and admired in the fact that Job did not deny his friend an answer, even though preoccupation with his hardships could have served as an excuse. But even now Job speaks like a brave athlete who warlike meets his opponent, and with the consciousness that the imposed suffering did not occur without God's compliance. "That it would please God to crush me," yet "may he not extinguish me entirely," instead of, "May God mercifully allow me to endure the affliction until the end." Similar to this is the expression "and lead us not into temptation," which often has been interpreted in this way: "May it not come so far that we fall prey to the temptations." — COMMENTARY ON Job 6:8-9 Gregory the Dialogist: Oh that I might have my request, and that God would grant me the thing that I long for! Even that He That hath begun would destroy me. Let him let loose His hand, and cut me off! Let this be my comfort; that He should afflict me with sorrow, and not spare. But perchance he entreats such things through stubbornness, perchance, in that he wishes to be entirely annihilated, he charges the injustice of the smiter. Far be the thought! For with what feeling he begs it, he shews in the following words, saying, Nor will I gainsay the speech of the Holy One. So then he never murmurs against the injustice of Him that dealeth the blow, who even amidst the strokes calls his smiter 'the Holy One.' But we ought to know that it is sometimes the adversary, and sometimes God that bruises us with affliction. Now by the bruising of the adversary, we are made defaulters in virtue; but when we are broken by the bruising of the Lord, from vicious habits we are made strong in virtue. This bruising the Prophet had foreseen when he said, Thou shalt rule them with a rod of iron, Thou shalt dash them in pieces like a potter's vessel. The Lord 'rules and breaks us with a rod of iron,' in that by the strong rule of righteousness in His dispensation, while He reanimates us within, He distresses us without. For as He abases the power of the flesh, He exalts the purpose of the spirit; and hence this bruising is compared to a potter's vessel, as is also delivered by Paul, But we have this treasure in earthen vessels. And describing at the same time the dashing in pieces and the ruling, he saith, Though our outward man perish, yet the inward man is renewed day by day. Let the holy man who is eager to draw near to God even through strokes, exclaim in the spirit of humility. — Morals on the Book of Job, Book VII Augustine of Hippo: "If it please the Lord that my request come. He calls the very thing he asks for. "And that he meets my expectations. The test is good for one who has the hope of being consoled after the tribulation. The word hope is here chosen, because after having obtained what he expects, the man does not need any more to be tested. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: That He That hath begun would bruise me! For very often the Lord begins to work in us the bruising of our vicious habits, but when the mind is lifted up at the very first step of its progress, and when it already exalts itself as on the ground of its virtuous attainments, it opens an entrance to the adversary, that rages against it, who penetrating into the depths of the heart, dashes in pieces all that he may find therein springing from the earnestness of a good beginning, and shews himself the more violent in the breaking of it in proportion as he is the sorer grieved that it had made progress, though but a little way. Whence too, as the Gospel is witness, by the voice of 'Truth,' the unclean spirit, which went out alone, returns with seven other spirits to the neglected dwelling-place of the conscience. Lest then, after the beginnings of divine correction, the old adversary snatch him unawares, and drag him along for the breaking in pieces of his virtues, the holy man fitly beseeches, saying, That He That hath begun would bruise me. As if he said in plain words, 'That which He has begun in me may He not cease to perfect by smiting me, lest He deliver me over forsaken to the adversary to bruise me.' Hence it is fitly subjoined, That He would let loose His hand, and cut me off. For oftentimes being swoln with the confidence of lengthened prosperity, we are lifted up in a certain kind of frame of self-elation, and when our Creator sees that we are lifted up, but does not exercise His love towards us by stripes, He as it were keeps His hand hid, as to the smiting of our evil ways. Did He not tie the hand of His affection, when He said to the people, when guilty of transgression, I will not any more be wroth with thee; and, My jealousy is departed from thee. Therefore, 'That He would let loose His hand,' means, 'that He would exercise His affection.' And it is rightly added, 'and cut me off.' For whenever either the sudden pain of the scourge, or the trial of our weakness, falls upon us in a state of security, and elated with the abundance of our virtuous attainments, the pride of our hearts, being cut down, is precipitated from the height of its seat, so that it dares do nothing of itself, but levelled by the blow of its frailty, seeks the hand of one to lift it. Hence it is that, when holy men are looked upon with admiration on the grounds of the secret dispensation of God's providence towards them, they the more dread their very prosperity itself: they long to be subjected to trial, they covet to be stricken, that fear and pain may discipline the unwary mind, lest when an enemy breaketh out of ambush on this road of our pilgrimage, its self-security cause its greater downfal. Hence the Psalmist says, Examine me, O Lord, and prove me. Hence he says again, For I am ready for the scourges. For because holy men see that the wound of their inward corruption cannot be without putridity, they gladly set them under the hand of the physician for lancing, that the wound being opened, the venom of sin may run out, which, with a whole skin, was inwardly working their destruction. — Morals on the Book of Job, Book VII Ishodad of Merv: "He would let loose his hand and finish me!" That is, may he put an end to my life by his intervention. Again Job speaks, "I would be finished again with violence and no mercy." In a word, "I desire that God inflict death on me violently and mercilessly. — COMMENTARY ON Job 6:9 Gregory the Dialogist: And let this be my consolation, that afflicting me with pain He spare not. The Elect, when they know that they have done unlawful things, but find upon careful examination that they have met with no afflictions in return for those unlawful deeds, with the immense force of their fear, are in a ferment with alarm, and labour and travail with dark misgivings, lest grace should have forsaken them for ever, seeing that no recompensing of their ill-doing keeps them safe in the present life; they fear lest the vengeance which is suspended be stored to be dealt in heavier measure at the end; they are eager to be stricken with the correction of a Father's hand, and they reckon the pain of the wound to be the medicine of saving health. Therefore it is rightly said in this place, Let this be my consolation, that afflicting me with grief He spare not. As if it were in plain words, 'May He, Who spares people here for this cause, that He may strike them for ever and ever, therefore strike me here, that, by not sparing me, He may spare me for ever. For I console myself in being afflicted, in that conscious of the rottenness of human corruption, by being wounded I gain assurance for the hope of saving health.' And that he uttered it not with a swoln but with a humble mind, he makes plain, as we have before said, by the addition, in the words, Neither will I gainsay the words of the Holy One. Most often the words of God to us are not the sounds of speech, but the enforcement of deed. For He speaks to us in that which He works upon us in silence. Blessed Job then would be gainsaying the words of God, if he murmured at His blows; but what feelings he entertains for his smiter is shewn by him, who, as we have already said, calls Him 'Holy One' from whom he is submitting to blows. — Morals on the Book of Job, Book VII John Chrysostom: "I do not care to oppose your words," Job says. "It seems to me, in fact, that I have committed nothing resembling what you say. I don't state this openly. I simply say that I am suffering punishments that go beyond what human nature can endure. The vastness of my temptations extends far beyond what human bodies can actually bear." However, observe how, even in the midst of such grief, Job has not decided, in any case, to come and relate his good actions. He has hidden them so far. In addition, he who often with great honesty exposed his fault to public mockery before a brilliant audience is silent about his good actions, even while living in such misery. In fact, Job does not say, "I experienced these sufferings, even though I am righteous." Rather, Job says he cannot bear them.… His language is not that of a man who asserts that he is unjustly punished but that of one who recognizes, on the contrary, the justness of his punishment. He simply cannot bear any more punishment and therefore demands that he obtain forgiveness. — COMMENTARY ON Job 6:10A Augustine of Hippo: "Let the city whose walls I passed be for me a sepulcher. He wants the impious city of Babylon to be a sepulcher for him, not to cover it with ruins, but to know that it contains only the dead, where he boasted of his support and his defense. "I will be pitiless; for I have not told the lie; my words are the holy words of my God. He only said what the Lord inspired him; to know that humanity in general needs to run for rent. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: What is my strength, that I should hold up? And what is mine end that I should deal patiently? It is necessary to bear in mind, that the 'strength' of the righteous is of one sort, and the strength of the reprobate of another. For the strength of the righteous is to subdue the flesh, to thwart our own wills, to annihilate the gratification of the present life, to be in love with the roughnesses of this world for the sake of eternal rewards, to set at nought the allurements of prosperity, to overcome the dread of adversity in our hearts. But the strength of the reprobate is to have the affection unceasingly set on transitory things, to hold out with insensibility against the strokes of our Creator, not even by adversity to be brought to cease from the love of temporal things, to go on to the attainment of vain glory even with waste of life, to search out larger measures of wickedness, to attack the life of the good, not only with words and by behaviour, but even with weapons, to put their trust in themselves, to perpetrate iniquity daily without any diminution of desire, Hence it is that it is said by the Psalmist to the Elect, Be of good courage, and let your heart be strengthened, all ye that hope in the Lord. Hence it is declared by the Prophet to the reprobate, Woe unto you that are mighty to drink urine, and men of strength to mingle strong drink. Hence it is declared by Solomon, that all the holy without any weakening of desire contemplate the interior rest. Behold his bed, which is Solomon's, threescore valiant men are about it, of the most valiant of Israel. Hence the Psalmist directing his meaning against the children of perdition in the voice of the Redeemer in His Passion, saith, Lo, they have surprised my soul: the mighty have rushed forth against me. How well did Isaiah comprehend both sorts of strength in the words, But they that wait upon the Lord shall change their strength. For in that he said not they will 'take,' but they will 'change,' he clearly made known that that which is laid aside is of one sort, and that which is entered upon of another sort. Are not the reprobate also 'strong,' who take such pains in running after the concupiscence of this world, boldly expose themselves to perils, welcome insults for the sake of gain, never give back from the lust of their appetites conquered by any opposition, grow obdurate with scourges, and for the sake of the world undergo the ills of the world, and so to say in seeking the pleasures thereof are parting with them, nor yet in parting with them ever weary. Whence it is well said by Jeremiah in the voice of mankind, He hath made me drunken with wormwood. For one that is drunk knows nothing what he is undergoing. He then is 'drunken with wormwood,' who alienated from the faculty of reason through the love of the present life, whilst whatsoever he undergoes for the sake of the world he accounts but light, is blind to the bitterness of the toil which he is enduring, in that in enjoyment he is led on to the several things in which in chastisement he is wearied out. But on the other hand the righteous man makes it his aim to be weak for undergoing the perils of the world for the world's sake, looks to his own end, marks how transitory the present life is, and refuses to undergo toils without for the sake of that, the enjoyment of which he has overcome within. Let blessed Job then, pressed by the adversities of the present life, say in his own voice, yea, in the voice of all the righteous, What is my strength that I should hold up? And what is mine end that I should deal patiently? As if he made it known in plain words, saying, 'I cannot submit to the ills of the world for the sake of the world, for now I am no longer strong in the desire thereof. For while I look to the end of the present life, why do I bear the burthen of that, the longing for which I tread under my feet?' And because the unrighteous severally, as we have said, bear the toils thereof with stronger resolution in proportion as they feed with greater avidity on its enjoyment, therefore he rightly subjoins without delay that same strength of the reprobate. — Morals on the Book of Job, Book VII Augustine of Hippo: "What is my strength to support everything? That's the wound. "How much longer must my soul suffer? At the approach of death men are in a hurry to convert and to confess to God their most shameful sins; and this consideration forced him to acknowledge himself guilty. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Neither is my strength the strength of stones, nor is my flesh of brass? For what have we here denoted by 'brass' and 'stones' save the hearts of the insensate, who oftentimes even receive the strokes of the Most High, and yet they are not softened by any strokes of discipline? Contrary whereunto, it is said to the Elect through the Prophet, by promise from the Lord, I will take the stony heart out of you, and will give you a heart of flesh. Paul also says, Though I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. For we know that stones when struck cannot give a clear sound, but when brass is struck a very sonorous sound is made by the striking of it; which, because like stones it is without life, has no sense contained in the sound. And there be some, who, like to stones, have become so hardened as to the precepts of religion, that, when the stroke of the visitation of the Most High is proving them, they never return the sound of humble confession. But some differing in no respect from the metallic nature of brass, when they receive the strokes of the smiting of the Most High, give forth the sound of devout confession; but because they do not send out the tones of humility from the heart, when they have been brought back to a state of sound health, they know nothing what they have vowed. The one then, being struck like stones, have no tones at all, while the other in nothing omit the resemblance of brass, who when under the stroke utter good things which they do not feel. The one sort refuse even words to the worship of the smiter. The other sort, in promising what they never fulfil, cry out without any life. Let the holy man then, who amidst the scourges eschewed the hardness of the reprobate, exclaim, Neither is my strength the strength of stones, nor is my flesh of brass. As though he made open confession in plain words, saying, 'Under the lash of discipline I keep clear of similarity to the reprobate. For neither have I become like stones so hardened that under the impulse of the stroke I turned dumb in the duty of confession; nor again, like brass do I give back the voice of confession, while I know not the meaning of the voice.' But because under the scourge the reprobate are strong unto weakness, and the Elect weak unto strength, blessed Job, while he declares that he is not strong of a diseased sense, makes it plain that he is strong of a state of saving health. So let him instruct us whence he received this same strength, lest if he ascribes to himself the powers that he has, he be running vigorously to death. For very often virtue possessed kills worse than if it were wanting, for while it lifts up the mind to self-confidence, it pierces it with the sword of self-elation, and while as it were it quickens by imparting strength, slays by filling with exaltation, i.e. it forces on to destruction the soul, which, through self trust, it uproots from trust in the interior strength. But forasmuch as blessed Job is both rich in virtue, and yet has no confidence in himself, and, that I may say so, in powerlessness is possessed of powers, he fitly subjoins these words. — Morals on the Book of Job, Book VII Augustine of Hippo: "Do I have the strength of the stones?" It designates the hardened ones, whom the features of the divine word can not penetrate, that nothing touches and determines to confess their sins. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lo, there is no help to me in myself. It is now made clear to whom the mind of the stricken man had recourse for hope, seeing that he declares that there was no hope to him in himself; but because he intimates that in himself he was weak, for the earning of yet greater strength, let him add how he was even forsaken by his neighbours, My friends also departed from me. But mark, he that was despised without, is seated within upon the throne of judgment. For at the moment that he declares himself forsaken, he forthwith breaks out into pronouncing sentence. — Morals on the Book of Job, Book VII Augustine of Hippo: "Have I refused to trust in him in my prosperity? When, in the image of God, I was immortal. "And he withdrew his support. I became mortal by wanting to trust me. "God visited me and scorned me; According to what is written, "What is the son of man? "For you to visit (1)?" — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Whoso taketh away pity from his friend, forsaketh the fear of the Lord. Who else is here denoted by the name of a friend, saving every neighbour, who is united to us in a faithful attachment in proportion as, having received from us good service in this present time, he effectually aids us toward attaining hereafter the eternal country? For because there are two precepts of charity viz. the love of God and the love of our neighbour, by the love of God the love of our neighbour is brought into being, and by the love of our neighbour the love of God is fostered. For he that cares not to love God, verily knows nothing how to love his neighbour, and we then advance more perfectly in the love of God, if in the bosom of this love we first be suckled with the milk of charity towards our neighbour. For because the love of God begets the love of our neighbour, the Lord, when going on to say in the voice of the Law the words, Thou shalt love thy neighbour, prefaced it by saying, Thou shalt love the Lord thy God; for this reason, that in the soil of our breast He might first fix the root of His love, so that afterwards in the branches the love of our brethren should shoot forth. Again, that the love of God grows to strength by the love of our neighbour, is testified by John, where he says, For he that loveth not his brother, whom he hath seen, how can he love God, Whom he hath not seen? Which love of God, though it has its birth in fear, yet it is changed by growing into affection. But oftentimes Almighty God, to make known how far anyone is from the love of Him and of his neighbour, or what proficiency he has made therein, regulating all things in a marvellous order, puts down some by strokes, and sets up others by successes; and as often as He forsakes certain persons in their temporal estate and condition, He shews the evil that lurks in the hearts of certain others. For very often the persons that courted us in the season of prosperity without an equal, are the very ones to persecute us in distress. For when a man in a prosperous condition is beloved, it is very doubtful whether his good fortune or the individual be the object of love. But the loss of prosperity puts to the test the force of the affection. Whence a certain wise man saith rightly, A friend cannot be known in prosperity; and an enemy cannot be hidden in adversity. For neither does prosperity shew a friend, nor adversity hide an enemy, in that both the first is often hidden by awe for our high fortune, and the latter is disclosed to view from presuming on our adverse condition. Let the holy man then, set in the midst of scourges, exclaim, He that taketh away pity from his friend, forsaketh the fear of the Lord; in that doubtless he that contemns his neighbour in consequence of his adversity, is clearly convicted never to have loved him in his prosperity. And since Almighty God smites some for this reason, that He may both discipline the individuals stricken, and afford to those that are not stricken opportunity for doing good; whosoever disregards one that is smitten, puts away from him an occasion of virtue, and lifts himself up the more wickedly against his Maker, in proportion as he views Him as neither merciful in the saving of himself, nor just in the wounding of another. But we must observe that blessed Job in such sort describes his own case, that the life of all the Elect People is at the same time set forth by him. For seeing that he is a member of that People, when he describes what he himself undergoes, he is also relating what that People is subject to. — Morals on the Book of Job, Book VII Didymus the Blind: Even this happened to test Job. For the absence of friends in the midst of suffering is no small pain. Even the holy David sang as he experienced similar suffering, "Look on my right hand and see—there is no one who takes notice of me." Consider whether Job desired to show here that even the invisible holy powers "passed away" above him, so that his virtue may appear to be even greater. This interpretation fits for the one that has been given the words "the providence of the Lord has looked after me." For the Lord of all did not neglect Job out of hate but in order to show the adversary that his wickedness is useless against human virtue. Likewise, perhaps the divine powers do not protect Job and allow him to struggle so that the righteous behavior of the saint would become even more visible, for one must assume that they know God's will. — COMMENTARY ON Job 6:15 Ephrem the Syrian: The streams' waters fall from heaven and are symbols of the prophecies and oracles announced to the Jewish people through the prophets, just as through mystic clouds, as if the prophets' words were rains falling from heaven. — COMMENTARY ON Job 6:15 Gregory the Dialogist: My brethren have passed by me like a brook which passeth by rapidly in the hollows. Because the mind of the reprobate is set on present things alone, for the most part it proves a stranger to the scourge now, in proportion as hereafter it remains an exile from the inheritance. But oftentimes the lost hold the same faith by which we live, receive the same Sacraments of faith, are bound in the unity of the same religion, yet they are unacquainted with the bowels of compassion; of the force of that love, with which we are inflamed, both towards God and our neighbour, they know nothing. Therefore they are rightly called both 'brethren,' and those that 'pass by,' in that by faith they come forth from the same mother's womb with ourselves, but are not rooted in one and the same earnestness of charity towards God and our neighbour. Whence they are also fitly likened to a 'brook which passes by rapidly in the valleys.' For a brook flows from the highlands down below, and while it gathers its waters from the winter rains, is dried up by the summer heats; for they that from love of earthly objects quit the hope of the land above, seek the valley as it were from the uplands, and these are replenished with the winter season of the present life; but the summer of the Judgment to come dries them up, in that so soon as the sun of the rigour of the Most High waxes hot, it turns the joy of the reprobate into drought. Therefore it is rightly said, Rapidly passeth by in the valleys. Since for a torrent to pass by rapidly to the valleys, is for the mind of the froward, without any pains or hindrance to descend to the lowest aims. For all ascending is in painstaking, but all descending is in pleasure, in that in effect the step is strained to reach a higher level, but in relaxation, it is let down to a lower one. For it is a matter of much toil to get a stone up to the top of a mountain, but it is no labour to let the same down from the top to the bottom. Surely, that same is propelled down without let, which did not reach the top without mighty pains. The crop is sown by long application, it is nourished by a long course of shower and sunshine, yet it is consumed by a single instantaneous spark. By little and little buildings mount to a height, but by instantaneous falls they come to the ground. A vigorous tree lifts itself in the air by slow accessions of growth, but all that it has in a long course reared on high, is brought down at once and together. Therefore forasmuch as ascending is with pains and descending with pleasure, it is rightly expressed in this place, My brethren have passed by me like a brook which passeth by rapidly in the valleys; which too may be taken in another sense likewise. For if we understand the valleys to be the regions of punishment below, then all the unrighteous 'pass away rapidly like a brook to the valleys,' in that in this life, which; they go after with all the desire of their heart, they can never stay for long, since for all the days that they add to their age, they are as it were daily tending by so many steps to their end. They wish for the periods to be lengthened to them, but forasmuch as when granted they cannot hold; for as many additions as they are allowed to their life, they are losing just so many from their period of living; therefore the moments of time, in so far as they pursue, they are fleeing from; in so far as they get them, they are parting with them. Thus they 'pass away rapidly to the valleys,' who indeed draw out to a great length their desires for the pleasures, but on a sudden are brought down to the dungeons of hell. For because even that period which is protracted by any length of life whatever, if it be closed by an ending; is not long, those wretched persons learn from the end that that was but short, which they held only in letting go. Whence also it is well said by Solomon, But if a man live many years and rejoice in them all; yet let him remember the days of darkness; for they shall be many: and when they have come, the past shall be convicted of vanity. For when the foolish mind meets on a sudden with evil which never passes away, it is made to understand by undergoing the eternal durations thereof, that the thing which could pass away was vain. But we should know that the greater number desire to do right, but there are some things calculated to cross and thwart their weak minds arising from the present life; and whereas they fear to undergo crosses in the lowest things, they offend against the rule of right set by the decree above. — Morals on the Book of Job, Book VII Gregory the Dialogist: Over those that fear the frost, the snow rushes down. For the frost congeals below, but the snow falls down from above. And often there are persons, who, while they fear temporal adversities, expose themselves to the severity of everlasting visitation. Concerning whom it is rightly declared by the Psalmist, There were they in great fear where no fear was. For this man already longs to defend the truth with freedom, yet being affrighted in that very longing that he feels, he shrinks from the indignation of a human power, and while on earth he fears man in opposition to the truth, he undergoes from heaven the wrath of Truth. That man, conscious of his sins, is already desirous to bestow upon the needy the things which he is possessed of, yet dreads lest he himself come to need them so bestowed. When, being alarmed, he provides with reservation for his own use succours of the flesh for the future, he starves the soul from the sustenance of mercy, and when he fears want on earth, he cuts off from himself the eternal plenitude of the heavenly cheer. Therefore it is well said, Over those that fear the frost, the snow rushes down. In that all who apprehend from below what ought to be trodden under the feet, undergo from above what is deserving of apprehension, and when they will not pass by what they might have trodden beneath them, they meet with a judgment from heaven which they can in no sort sustain. Now by acting thus they attain the glory of the world in time, but what will they do in the hour of their call, when terror-stricken they quit at once all the things which they kept here with grievous apprehensions? — Morals on the Book of Job, Book VII John Chrysostom: JOB MEANS TO SAY THIS: there is no memory or trace left of my former prosperity. And that is even worse than my misfortune itself. "Oh, that one would indeed weigh the wrath that is upon me and take up my sorrow in a balance together!" And Job now tries to describe his sorrows. "I perceive my food to be loathsome [as the smell of a lion]." I wish to die, but I do not die. I suffer so because I am a man and not a stone; I am an ephemeral human being, I do not enjoy the aid from above. Among my nearest relations, some pass me by without seeing me; others trample me underfoot. No trace of my former prosperity remains. — COMMENTARY ON Job 6:16-18B Augustine of Hippo: "My relatives refused to see me. I horrified the angels. "Like the torrent that flows. I was as inundated with mercy; everything has dried up, and there is no source to quench my thirst. "They passed before me like the waves. So consolations were for him like a drink. "Those who feared me came to melt on me. A The demon with his angels. "It is made of me, I am exiled from my own house; He wants to speak of the eternal abode or his own conscience: that is why he was sitting in front. his door ,. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: What time they be dissipated they shall perish. For all persons that are ruled by concern for the present life, are brought to nought by the loss of it, and then they are undone without, who have for long been undone within by disregarding the things of eternity. Concerning whom it is rightly added, When they have become hot, they shall be dissolved from their place. For every wicked man when he 'has become hot is dissolved from his place,' in that, in drawing near to the Judgment of the Interior Severity, when he has now begun to be heated in the knowledge of his punishment, he is severed from that gratification of his flesh whereunto he had long time clung. Hence it is that it is delivered by the Prophet against the reprobate, And vexation alone shall only give understanding to the hearing; in that verily they never understand the things of eternity, saving when they are already made to undergo punishment for those of time without remedy. Thus the mind is heated, and inflames itself with the fires of a fruitless repentance, it shrinks from being led to punishment, and holds fast to the present life in desire, but it is dissolved from its place, in that panting from the gratification of the flesh, its hardness is melted by suffering chastisement. But seeing that we have heard what all the wicked will undergo in the hour of their removal, let us hear further some of the ways in which their course is perplexed in the career of their freedom. — Morals on the Book of Job, Book VII Gregory the Dialogist: The paths of their steps are involved. All that is involved is folded back into itself. And there are some who as it were resolve, with all the purpose of their heart, to resist the vicious habits that mislead them, but when the crisis of the temptation comes full upon them, they do not hold out in their purposed resolution. For one swoln with the bad daring of pride, when he sees that the rewards promised to humility are great, lifts himself up against himself, and as it were puts away the swelling and turgid bigness of pride, and vows to prove himself humble under whatever insults; but when he has been suddenly assailed with the injuriousness of a single word, he straight-way returns to his accustomed haughtiness, and is brought into such a swelling temper of mind, that he does not at all remember that he had made it his object to win the blessed attainment of humility. Another, fired with avarice, is out of breath with eagerness in adding to his means. When he sees that all things speedily pass away, he arrests his mind, which is roaming abroad through covetous desires, he determines henceforth not to set his heart on any thing, and to hold what he has already gotten only under the reins of great control; but when objects that delight him are suddenly presented to his eyes, thereupon the heart beats high in the ambition to obtain them, the mind cannot contain itself, it looks about for an opportunity of getting them, and unmindful of the moderation which it had covenanted with itself, in longings for the attainment of them, disquiets itself with goading thoughts. Another is polluted by the corruption of lust, and is now bound and chained with long usage, but he sees how excellent is the pureness of chastity, and finds it a foul disgrace to be mastered by the flesh. Therefore he resolves to restrain the dissoluteness of his pleasures, and seems to set himself with all his powers to make a stand against habit; but upon the image being either presented to his eyes, or recalled to his recollection, when he is moved by a sudden temptation, at once he becomes all adrift from his former state of preparation; and the same man, that had set up against it the shield of resolution, lies pierced with the javelin of self-indulgence, and he being unstrung is overcome by lust, like as if he had never made ready any weapons of resolve against it. Another is set on fire with the flames of anger, and is uncontrolled even to the extent of offering insults to his neighbours, but when no occasion of rage comes across his spirit, he considers how excellent the virtue of mildness is, how high the loftiness of patience, and sets himself in order to be patient even against insult: but when any slight matter arises to ruffle him, he is in a moment kindled from his heart's core to words and insults. So that not only the patience he had promised never returns to his remembrance, but that the mind neither knows its own self, nor those revilings which it utters. And when he has fully satisfied his rage, it is as if he returned after exercise to a state of tranquillity, and then he calls himself in again into the chambers of silence, when not patience, but the gratification of its hastiness has given a check to the tongue. Therefore even late, and after the insults have been offered, he scarcely restrains himself, seeing that fiery horses too are often checked from their career, not by the hands of the controller, but by the limits of the ground. Therefore it is well said of the reprobate, The paths of their way are involved. For in resolve they aim at right courses indeed, but are ever doubling back into their accustomed evil ones, and being, as it were, drawn out without themselves, they return back to themselves in a round, who indeed desire good ways, but never depart from evil ways. For they wish to be humble, yet without being despised; to be content with their own, yet without suffering need; to be chaste, yet without mortification of the body; to be patient, yet without undergoing insults; and when they seek to make virtuous attainments, yet eschew the toils thereof, what else is this than that at one and the same time they know nothing of the conflicts of war in the field, and desire to have the triumphs for war in the city. Not but that this, that their ways are described as 'involved,' may be further understood in another sense also; for it often happens with some people that they stoutly gird themselves up to encounter some vices, but neglect to overcome others, and while they never lift themselves up against these, they are reestablishing against themselves even those which they had subdued. For one has now subdued the flesh from the dominion of lust, but he has not yet reined in the mind from avarice; and while he keeps himself in the world for the practising of avarice, and does not quit earthly courses, when the juncture of the occasion breaks out, he falls into lust also, which sin he seemed to have already subdued. Another has overcome the violence of avarice, but he has never subdued the power of lust, and when he is providing the costs of fulfilling his lustful passion, he submits the neck of the heart to the yoke of avarice too, which he had for long got the mastery of. Another has now laid low rebellious impatience, but has not yet subdued vainglory; and when for this he winds himself into the honours of the world, being pierced with the irritation of cases that chance, he is brought back a captive to his impatience, and whilst vainglory lifts up the soul to the vindication of itself, being overcome it submits to that which it had got the upper hand over. Another has subdued vainglory, but has not yet brought down impatience. And when in impatience he utters a thousand threats to those that offer opposition, being ashamed not to execute what he says, he is brought back under the dominion of vainglory, and being subdued, by means of something else, he becomes liable to that, which he was rejoicing that he had fully conquered. Thus then the vices retain a hold over their runaway by mutual aid in turn, and they as it were receive him back, when already gone, under the rule of their dominion, and hand him over to each other by turns for vengeance. Thus 'the paths of the ways of the wicked are involved,' in that although by mastering one evil habit, they free the foot, yet, while another sways them, they entangle it in the very one, which they had conquered. But sometimes while the paths of their ways are involved, at once not a single sin is overcome, and one sin is done by occasion of another. For oftentimes to theft there is joined the deceit of denial, and often the sin of deceit is increased by the guilt of perjury. Often a misdeed is committed with shameless assurance, and often (which becomes worse than any fault) there is even a glorying in the commission of the misdeed. For though self-exaltation is apt to arise on the score of virtue, yet sometimes the foolish mind exalts itself on the grounds of the wickedness it has done. And when transgression is joined to transgression, what else is this than that the steps of the froward are bound in involved ways and entangled chains? Hence it is rightly delivered by Isaiah against the froward soul, under the likeness of Judaea, And it shall be an habitation of dragons, and a pasture for ostriches, and the demons shall meet with the onocentaurs, and the satyr shall cry to his fellow. For what is denoted by the 'dragons,' saving malice, and what by the name of 'ostriches,' saving hypocrisy; as an ostrich has the appearance of flight, but has not the use of flying, for that hypocrisy too impresses upon all beholders an image of sanctity in connection with itself, but knows not to maintain the life of sanctity. Therefore in the perverse mind the dragon lies down and the ostrich feeds, in that both lurking malice is cunningly covered, and the guise of goodness is set before the beholder's eyes. But what is represented by the title of 'onocentaurs,' saving those that be both lecherous and high-minded? for in the Greek tongue, 'onos' signifies 'an ass,' and by the designation of an 'ass' lust is denoted, according to the testimony of the Prophet, who says, Whose flesh is as the flesh of asses; but by the name of a 'bull' the neck of pride is set forth, as it is spoken by the Psalmist in the voice of the Lord concerning the Jews in their pride, Many bulls have compassed me; strong bulls of Bashan have beset me round. Thus they are 'onocentaurs,' who, being subject to vicious habits of lust, lift up their neck on account of the very same cause for which they ought to have been abased, who, in serving their fleshly gratifications, all sense of shame being put far from them, not only do not grieve that they have lost the way of uprightness, but further even exult in the working of confusion. Now 'the demons' meet with the 'onocentaurs,' in that the evil spirits readily serve to their wish all those whom they see rejoicing in the things which they ought to have bewailed; and it is fitly subjoined there, And the hairy satyr shall cry to his fellow. Now what others are represented by the title of 'the hairy one,' saving they which the Greeks call 'Pans,' and the Latins 'Incubi,' whose figure begins in the human form, but terminates in the extremity of a beast? Therefore by the designation of 'the hairy one' is denoted the ruggedness of every sin, which even if in any case it begins as if in a pretext of reason, yet always goes on to irrational motions; and it is like a man ending in a beast, whilst the sin, beginning in a copy of reason, draws him out even to a result devoid of reason. Thus often the pleasure of eating is subservient to gluttony, and it pretends to be subservient to the requirement of nature, and while it draws out the belly into gluttony, sets up the limbs in lasciviousness. Now 'the satyr crieth to his fellow,' when one wickedness perpetrated leads to the perpetration of another, and as if by a kind of voice of thought, a sin already committed invites another sin which yet remains to be committed. For oftentimes, as we have said, gluttony says, 'If you do not sustain the body with plentiful support, you can hold on in no useful labours;' and when it has kindled the mind by the desires of the flesh, immediately lust too in her turn forms words of her own prompting, saying, 'if God would not have human creatures united together in a bodily sort, He would never have made members in themselves suited to the purposes of so uniting;' and when it suggests these things as if in reason, it draws on the mind to unrestrained indulgence of the passions, and often when found out, immediately it looks out for the support of deceit and denial, and does not reckon itself guilty, if, by telling lies, its life may be protected. Thus 'the satyr crieth to his fellow,' when, under some semblance of reasoning, a sin following out of the occasion of a preceding sin ensnares the froward soul; and when harsh and rugged sins sink it low, it is as if 'the satyrs' ruled it, gathered together in it in concord; and thus it comes to pass that the ways of their paths are always involving themselves worse and worse, when sin taking occasion of sin enchains the lost soul. But here it is necessary to know that sometimes the eye of the understanding is first dulled, and then afterwards the mind being taken captive roams at random amidst outward objects of desire, so that the blinded soul knows nothing where it is being led, and willingly surrenders itself to the allurements of the fleshly part; while at other times the desires of the flesh first burst forth, and after long custom in forbidden courses, they close the eye of the heart. For often the mind discerns light ways, but does not lift itself up fearlessly against bad practices, and it is overcome while offering resistance, when the very thing that it does in exercising discernment is outdone by the pleasurable emotion of its partner the flesh. For that it very often happens that first the eye of contemplation is parted with, and afterwards the mind is subjected to the toils of the world through the desires of this our flesh, Samson is witness on being taken captive by the Philistines, who after he had lost his eyes was put to the mill, because the evil spirits, after that by the piercings of temptation they force out the eye of contemplation within, send it without into a round of labour. Again, that it often happens that both right practice is parted with externally, and yet the light of reason still retained in the heart, the Prophet Jeremiah instructs us, who, while he relates the captivity of Zedekiah, tells us the course of the captivity of the interior, in these words, Then the king of Babylon slew the sons of Zedekiah in Reblatha before his eyes; also the king of Babylon slew all the nobles of Judah. Moreover he put out Zedekiah's eyes. The king of Babylon is our old enemy, the master of the confusion of the interior, who first slaughters the sons before the eyes of the parent beholding it, in that he oftentimes so destroys good works, that the very man who is taken captive perceives with terror that he is parting with them. For the soul very often groans, but yet being subdued by the enjoyments of its fellow the flesh, the good things which it begot it loses while it loves them; it sees the ills, which it undergoes, and yet never lifts the arm of virtue against that king of Babylon. But whilst having its eyes open it is struck with the doing of iniquity, by being used to sin it is one day brought to this, that it is bereft of the very light of reason itself also. Whence the king of Babylon, after his sons had been first put to death, plucked out Zedekiah's eyes, in that the evil spirit, after that good deeds have been first put away, afterwards takes away the light of understanding likewise. Which rightly befals Zedekjah in Reblatha, for 'Reblatha' is rendered 'these many.' For he at last has even the light of reason too closed, who is weighed down by bad habit in the multitude of his iniquities. But in whatever way sin may come forth, or from whatever occasion it may spring, yet the ways of the reprobate are always 'involved,' so that, being abandoned to depraved lusts, they either do not pursue good things at all, or pursuing them with a weak aim, they never stretch out the unimpeded steps of the mind in pursuit of them. For either they do not set out with right aims, or, breaking down in the very way, they never attain to them. Whence it generally happens that tiring of them they return to their own ways, prostrate themselves from their settled purpose of mind in the enjoyments of the flesh, mind only the things that are transitory, and take no heed of those which are calculated to abide with them. Whence it is fitly subjoined, They shall walk unto emptiness, and perish. For they all 'walk unto emptiness,' who bring with them nothing of the fruit of their labour. Thus one man spends himself in the attainment of honours, another is in a fever with multiplying his means, another pants after the obtaining of applause; but because everyone at his death leaves all such things here, he has lost his labour on emptiness, who has brought nothing with him before the presence of the Judge. Contrary whereto it is well delivered in the Law, Thou shalt not appear before the face of the Lord empty. For he that has not provided for himself the wages of life earned by well doing, 'appears before the Lord empty.' Hence it is said of the just by the Psalmist, But they shall doubtless come again with rejoicing, bringing their sheaves with them. For they come to the inquisition of Judgment, 'bringing their sheaves with them,' who exhibit in themselves those good works, whereby they may obtain life. Hence the Psalmist says again concerning every Elect person, Who hath not taken his soul in vain. For everyone 'takes his soul in vain,' who, taking account of present things only, pays no heed to those that shall follow him to last for ever. He 'takes his soul in vain,' who, being unconcerned for the life thereof, prefers to it the care of the flesh; but the righteous do not 'take their soul in vain,' in that whatsoever they do through the instrumentality of the body, with stedfast purpose they make all tell to its weal, that even though the deed pass away, still the cause of the deed may never pass, in that after life it procures the rewards of life. But the reprobate are indifferent to take account of these; for verily 'going walking into emptiness,' in pursuing life they flee from it, and in finding it they lose it. — Morals on the Book of Job, Book VII Gregory the Dialogist: Consider the paths of Tema, the ways of Sheba, and wait a little while. But we are more effectually withheld from imitating the wicked, if we calculate their losses by the end. Whence it is well added even with a charge, Consider the paths of Tema, the ways of Sheba, and wait a little while. For Tema is rendered 'the south wind,' and Sheba 'a net.' What is here set forth by 'the south wind,' which dissolves the limbs it blows on with its warm breath, saving dissolute laxity of life? and what by 'the net,' save the fettering of practice? For they that aim at the things that are eternal with a dissolute mind, of their own free will fetter themselves by the irregularity of their efforts, that they should never advance towards God with a free step, and while they entangle themselves with the loose practices of their behaviour, they as it were set their feet to be held in the meshes of a net. For as we said a little way above, that there are persons who are drawn back into bad habits, already got the better of, by means of other open evil habits not yet overcome, so there are some that fall back into those which they had abandoned by means of others, which are cloked with the title of respectability, or the honourableness of praise. Thus there are very many, who now no longer aim at the things of another, and who with the love of tranquillity begun are parted from the jarrings of this world, thirst to be instructed in Holy Writ, long to give themselves to heavenly contemplations, yet they do not abandon with a perfect freedom of soul all concern about their domestic affairs, and often while they are employed in the service of the same in a lawful way, they are involved in the unlawful jarrings of this world at the same time; and while they are eager to protect their earthly interests with anxious care, they quit that repose of the heart, which they sought for; and whilst their substance, that is escaping from them, is guarded with continual caution, the word of divine knowledge which has been conceived in the heart is let loose; in that, according to the declaration of 'Truth,' the thorns choke the seed that has sprung up, when the importunate cares of earthly things put out the word of God from the recollection. Therefore they are walking in a net with their steps all abroad, who, while they do not perfectly forsake the world, fetter themselves in their steppings, that they cannot step. And there are very many, who not only do not covet what belongs to another, but even abandon all that they possessed in the world, who despise themselves, do not aim at any glory of the present life, sever themselves from this world's courses of action, and whatever prosperity may smile upon them, they well nigh tread it under their feet; yet being tied with the chain of earthly relationship, while they imprudently obey the dictates of the love of kindred, it often happens that by the instrumentality of relations they turn back to those habits which they had even together with self-contempt already subdued; and whereas they love their fleshly kin beyond what needs, being drawn back without, they are separated from the Parent of the heart. For we often see men, who, as far as concerns their own interest, henceforth no longer entertain any desires of the present life, who have quitted the world both in practice and in profession, yet for their inordinate affection for relations, burst into the courts of justice, busy themselves with the discord of earthly things, part with the freedom of interior repose, and restore in their hearts the interests of the world that were long undone. Whither then are those walking but into a net, whom perfection of life commenced had already set free from the present world, but whom the excessive love of earthly kin still binds? For they that follow after the reward of the eternal espousals with close pursuits, and not with loose steps, as they disregard themselves for the love of God, so they lay aside every thing whereby they see they are hindered; and since it is necessary for God's sake that they should render service to all that they are able, for God's sake they refuse their private services even to their relations. Hence it is that when one said, Suffer me first to go and bury my father, he thereupon heard from the lips of 'Truth,' Follow Me, and let the dead bury their dead, but go thou and preach the kingdom of God. Wherein it is to be observed, that whereas the chosen disciple is withheld from the burial of his father, for the sake of God it is not permitted a devout person to do for a dead father, from carnal affection, that which, for God's sake, he ought to do for strangers likewise. Hence again 'Truth' saith, If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple. In which same place, forasmuch, as after the hatred of our kindred we have the hatred of our own life brought in, it is plainly shewn that we are bidden to hold our relations in hatred in such sort as ourselves, that urging them away to the interests of eternity, and putting aside carnal favour towards them, when it is a hindrance in the way, we might learn by a proportioned skill of discrimination, at once to love them suitably, and to hate them savingly, so that in love hatred might be so taught to arise, that we might be able to love more really in hatred. Hence again it is said by Moses, Who said unto his father and to his mother, I know you not, and to his brethren, I recognize you not, nor knew they their own children; these have observed Thy word and Thy covenant, and kept Thy judgments. For he longs to know God more familiarly who, from love of religion, desires to know no longer those whom he has known after the flesh. For the knowledge of God is lessened by a grievous curtailment, if it be shared with acquaintance with the flesh. Everyone then must be put without the pale of kindred and acquaintance, if he would be more genuinely united to the Parent of all, that those same ones, whom for the sake of God he makes light of for a good end, he may the more substantially love, in proportion as he renounces in them the destructible affection of carnal attachment. We ought indeed, even in a temporal way, to benefit more than the rest those to whom we are more nearly united; for a flame too extends its burning to things put by it, but that particular thing, wherein it originates, it first sets burning. We ought to acknowledge the tie of earthly relationship, and yet to disown it, when it obstructs the progress of the mind, that the faithful soul, being inflamed in devotion to divine things, may at once not look with contempt on the things which are joined to it below, and that by regulating these aright in itself, it may mount above them in the love of things on high. Therefore with wise caution we must be on our guard, that no favouring of the flesh steal upon us, and divert the step of the heart from the right path, lest it hinder the efficacy of heavenly love, and sink the soaring mind; downwards under a superincumbent weight. For everyone ought so to sympathize in the wants of his kindred, that yet by such sympathy he never let the force of his purpose be impeded, so that affection indeed should fill the bowels of the heart, yet not divert it from its spiritual resolve. For it is not that holy men do not love their fleshly kin, to give them all things necessary, but they subdue this very fondness within themselves from love of spiritual things, in order so to temper it by the control of discretion, that they may be never led by it, yea in a small measure, and in the very least degree, to deviate from the straight path. And these are well conveyed to us by the representation of the kine, which going along towards the hilly lands under the Ark of the Lord, proceed at one and the same time with fondness and with hardened feeling; as it is written, And the men did so: and took two milch kine, and tied them to the cart, and shut up their calves at home: and they laid the Ark of the Lord upon the cart. And soon after; And the kine took the straight way to the way of Beth-shemesh, and they went along by one way, lowing as they went, and turned not aside to the right hand or to the left. For observe, when the calves were shut up at home, the kine which are fastened to the waggon bearing the Ark of the Lord, moan and go their way, they give forth lowings from deep within, and yet never alter their steps from following the path. They feel love indeed shewn by compassion, but never bend their necks behind. Thus, thus must they needs go on their way, who being placed under the yoke of the sacred Law, henceforth carry the Lord's Ark in inward knowledge, so as never for this, that they take compassion on the necessities of relations, to deviate from the course of righteousness which they have entered upon. For 'Beth-shemesh' is rendered 'the house of the sun.' Thus to go to Beth-shemesh with the Ark of the Lord placed on them, is in company with heavenly knowledge to draw near to the seat of light eternal. But we are then really going on towards Beth-shemesh, when in going the path of righteousness, we never turn aside into the adjoining side-paths of error, not even for the sake of the affection we bear to our offspring; kindness to whom ought indeed to have a place in our mind, but never to turn it back, lest that mind, if it be not touched by a feeling of affection, be hard, or being too much touched, if it is turned aside, be slack. It is well to look at blessed Job, in whom the yoke of God's fear had worn the neck of the heart, and see under what controlling influence of discretion he bears the Ark of the Lord's sentence. For when the calves are gone he lows, in that, when tidings of his children's death were brought 'him, 'he fell upon the ground with his head shaven,' yet he goes by the right way whilst lowing, in that his lips in groaning are opened to utter the praises of God, whereas, he exclaims without delay, The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. But minds that are not gifted with discretion know nothing of this rule of life, and in the degree that they seek the ways of the Lord negligently, they are turned back foolishly to the paths of the world. Rightly then does the holy man after 'the paths of Theman' make mention of 'the ways of Saba.' For they whom the south wind of a mischievous warmth has relaxed, are verily held bound in the net of entanglement. But in describing the deeds of the wicked, he rightly admonishes them to 'consider' these things; for we delight in froward practices in doing them, but when seen in others we pass sentence upon them, and the actions, which in our own case we think to be little deserving of sentence, we learn to be as base as they really are by the conduct of others; and so it comes to pass that the mind is brought back to itself, and takes shame to do the thing that it censures. For it is as though an ugly face in a mirror caused disgust, as often as the mind sees in a similar life, what to feel abhorrence for in itself. Therefore he says, Consider the paths of Teman, the ways of Sheba, and wait a little. As if it were in plain words; 'Look to the harms of another's luke-warmness, and then you will the more surely take hope in relation to eternal things, if with the eye of the heart rightly directed you look at that which may disgust you in others.' And it is well said, wait a little; for it often happens, that whereas the short period of the present life is loved as if it were to last for long, the soul is dashed from its eternal hope, and being beguiled with present objects, is thrown back by the blackness of self-despair. And when it imagines that the period is long which remains for it to live, at once upon quitting life it meets that eternity, which it may not avoid. Hence it is that it was spoken by one that was wise, Woe unto you that have lost patience. For truly they 'lose patience,' who, whilst they reckon to tarry long amongst visible things, part with the hope of the invisible. And while the mind is rivetted to present objects, life is ended, and they are suddenly brought to unlooked-for punishments, which, being deceived by their presumptuous expectations, they flattered themselves they would either never meet with, or not till late. Hence 'Truth' says, Watch therefore, for ye know neither the day nor the hour. Hence again it is written, The Day of the Lord so cometh as a thief in the night; for because it is never seen drawing near to seize upon the soul, it is likened to a thief in the night. Therefore it ought to be the more apprehended as always coming, in proportion as it cannot be foreknown by us when it is about to come. Whence holy men too, in that they have their eyes incessantly fixed on the shortness of life, do as it were pass through life daily undergoing death; and prepare themselves on a more solid basis for the things that shall last, in proportion as they are ever reflecting by the end that transitory things are nought. For hence the Psalmist, seeing that the life of the sinner fleeth at a quick pace, exclaims, For yet a little while and the sinner shall not be. Hence again he saith, As for man, his days are as grass. Hence Isaiah saith, All flesh is grass, and all the goodliness thereof is as the flower of the field. Hence James rebukes the spirit of the presumptuous, saying, For what is your life? it is even a vapour that appeareth for a little time. Therefore it is rightly said, wait a little, in that both that is unmeasurable which follows after without limit, and all but little that is closed by an end. For that ought not to seem long to us, which by the course of its allotted period is tending not to be; which while it is carried on by moments, its very own moments, whilst they delay, are themselves urging forwards; and from the very same cause, from which it is seen to be in our possession, it results that it ceases to be in our possession. — Morals on the Book of Job, Book VII Augustine of Hippo: "See the paths of Teman, the paths of Saba. He designates here those who love only the goods of this world, on which he assures himself not to support himself, or better the humanity he represents. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They are confounded, because I have hoped. But blessed Job, after he had brought in the shortness of the present life in terms of contempt, therefore in the voice of all the Elect rises up justly against the wicked, subjoining, They are confounded, because I have hoped. When the wicked inflict evils upon the good, if they see them to be shaken from the interior hope, they are overjoyed at their deceiving taking effect, for they account the spread of their error to be the greatest gain, in that they rejoice have fellows in perdition, but whilst the good man's hope is rooted within, and never bent to the ground by outward evils, confusion seizes the soul of the wicked, in that whilst they are unable to get at the innermost parts of the distressed, they are ashamed to prove themselves cruel for no end. Therefore let the holy man say in his own voice, let him say in the endurance of the Church universal in affliction and groaning, Who, amidst the contrarieties of the wicked, without any default of mind, longs for the joy of the heavenly recompense, and by dying holds on to life; They are confounded, because I have hoped. As though it were in plain words, 'because the wicked by hard persecutions fail to soften the force of my rigid mind, surely being covered with shame they lose the labours of their cruel ways.' And hence at once he looks on the blessings of the Retribution to come as henceforth here, and marks what an arraignment awaits the wicked at the Judgment, adding, They came even unto me, and were ashamed. ALLEGORICAL INTERPRETATION For lost sinners 'come even to Holy Church' on the Day of Judgment, in that they are then brought even to the beholding of her glory, that for the greater punishment of their guilt they may see in their rejection what they have lost. Then shame covers the wicked, when conscience bearing witness convicts them in the sight of the Judge. Then the Judge is beheld without, and the accuser is felt within. Then every sin is called up before the eyes, and the soul, over and above the burnings of hell, is worse tortured by its own fire. Concerning these it is rightly said by the Prophet, Lord, let Thy hand be exalted, that they see not, let them see and be confounded. For now their merits darken the understanding of lost sinners, but then the knowledge of their guilt enlightens it, so that both now they in no wise see what is to be followed, and then they perceive it, after they have lost it. For now they do not care to understand the things of eternity, or they refuse to make them their object, when understood; but then assuredly, both understanding and longing after them, they have them disclosed to their sight, when they can no longer obtain them thus longed for. LITERAL INTERPRETATION Which same words of blessed Job, moreover, are in an especial manner suited to his friends, who set themselves to shake the mind of the holy man by bitter upbraidings. For he says, They were confounded because I have hoped. As if it were in plain words, 'Whilst they fail by foolish revilings to turn me to despair, they are themselves confounded by the madness of their fool-hardiness.' They came even up unto me, and were ashamed. As though he expressed it, 'Seeing the sores of my body, but ignorant of the constancy of my mind, whilst they took upon them to reproach me for unrighteousness, they did not yet 'come up unto me,' but striking with cruel reproaches, whereas they find that my soul stands firm amidst adversity, 'coming to me,' as it were, 'they are ashamed.' For herein they 'come to me,' in that they know me in the interior of my heart, and there they are 'covered with shame,' where outward loss moves me not, standing with firm mien.' Now there are some, who do not know how to fear God, saving when they are either affrighted by adversity experienced in their own person, or known in others; whom prosperity uplifts from presumptuousness, and crosses dismay from weakness. Of the number of which same, blessed Job charged his friends with being, in that he immediately adds. — Morals on the Book of Job, Book VII Augustine of Hippo: "And you also mercilessly arouse yourselves against me," thinking that man is happy if he overflows with the goods of this world. They insulted him rather than sympathized with his ills. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For now ye are come, to see my stroke, and are afraid. As though he said in plain words, 'I feared God then, when, buoyed up with prosperity, I felt no hurts of the scourge. But ye, who fear not God from love, dread Him from the stroke of the rod alone. — Morals on the Book of Job, Book VII Augustine of Hippo: "But see my wounds, and fear; Understand what they mean and fear the chastisements to come. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? ALLEGORICAL INTERPRETATION If these words are referred to the person of Holy Church, as we have said that blessed Job's friends bear the likeness of heretics, he rightly declares that he does not 'want their substance.' For the 'substance' of heretics is not unsuitably taken for carnal wisdom, by which whilst they are wickedly sustained, they as it were shew themselves rich in words, which Holy Church does not go after, in proportion as she goes beyond it by spiritual understanding. But oftentimes, while heretics maintain wrong things concerning the Faith, they utter various refined sayings against our old Enemy concerning the temptations of the flesh. For sometimes they as it were shew in themselves healthy limbs of practice, in the same degree that as wounded in faith they are held in the head by the fangs of the envenomed serpent. But Holy Church is not minded to hear refined sayings concerning temptation from those, who, whilst they deliver some truths that relate to practice, are leading men onward into the falsities of misbelief. Whence it is rightly said in this place, Did I say, Bring unto me? or, Give me aught of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? For he calls the strength of Satan, 'the enemy's hand,' and the powers of evil spirits, 'the hand of the mighty.' Whom he in this respect calls mighty, in that whereas they were created void of fleshly infirmity, no impotency being mixed therewith obstructs their wicked efforts. — Morals on the Book of Job, Book VII Gregory the Dialogist: MORAL INTERPRETATION Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? Blessed Job had undergone the loss of his property; being given over to the strokes of evil spirits, he was suffering the smarts of their wounds; yet in loving the wise foolishness of God, he had trodden under foot the foolish wisdom of the world with inward scorn. Therefore in opposition to the rich of this world he is called poor, in opposition to the powerful he is called oppressed, in opposition to the wise he is called a fool. He answers the three, that as poor he seeks not their substance, nor as oppressed their aid against the strong, nor as a fool does he seek the lore of earthly wisdom. For in that the holy man is carried off above himself in spirit, both being poor he is not straitened by want, and being oppressed he suffers nothing, and being of free will foolish, he does not gaze with admiration at carnal wisdom. Hence it is that another poor and oppressed man saith, We are perplexed, yet not in despair, persecuted, but not forsaken we are cast down, yet perish not. Hence it is that teaching the wisdom of a holy foolishness, he says, But God hath chosen the foolish things of the world to confound the wise. And, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. Hence making manifest both the gloriousness of oppression, and the riches of chosen poverty, he says, As dying, and behold we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. It is well on this point to lift up the eyes of the mind, and to see in the Elect of God, who are suffering oppression without, what a fortress of strength they are masters of within. For all that is high and exalted without, in their secret view is grovelling, from the contempt they feel. For transported above themselves in the interior, they fix their mind on high, and all that they meet with in this life, they look upon as passing away far below unconnected with themselves, and so to speak, while they strive by the Spirit to become quit of the flesh, almost the very things they are undergoing, they are blind to. For in their eyes whatsoever is exalted in time, is not high. For as though set upon the summit of a high mountain, they look down upon the flats and levels of the present life, and rising above themselves in spiritual loftiness, they see made subject to themselves, within, all that swells highest without in carnal glorying; and hence they spare no Powers that are contrary to truth, but those whom they see to be uplifted by pride, they abase by the authority of the Spirit. For it is hence that Moses, coming from the wilderness, encounters the king of Egypt with authority, saying, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before Me? let My people go, that they may serve Me: and when Pharaoh, being driven hard by the plagues, said, Go ye, sacrifice to your God in this land; he thereupon answered with increased authority, It is not meet so to do; for we shall sacrifice the abominations of the Egyptians to the Lord our God. It is hence that Nathan encounters the king when guilty; to whom first offering a similar instance of the transgression committed, and holding him convicted by the voice of his own sentence, he thereupon added, saying, Thou art the man, who hast done this thing. It is hence that the Man of God, being sent to Samaria to destroy idolatry, when king Jeroboam threw frankincense upon the altar, not fearing the king, not held back by the dread of death, with undaunted spirit, put forth the authority of a free voice against the Altar, saying, O Altar, Altar, thus saith the Lord; Behold, a child shall be born to the house of David, Josiah by name, and upon thee shall he offer the priests of the high places. It is hence that when proud Ahab, being bowed down to the service of idols, ventured to upbraid Elijah, saying, Art thou the man that troubleth Israel? Elijah forthwith struck the foolishness of the king in his pride with the authoritativeness of a free rebuke, saying, I have not troubled Israel, but thou and thy fathers house, in that ye have forsaken the commandments of the Lord, and have followed Baalim. It is hence that Elisha, following his master's true loftiness, confounded for the guilt of unbelief Joram the son of Ahab, when he came to him with the king Jehoshaphat, saying, What have I to do with thee? Get thee to the prophets of thy father and to the prophets of thy mother. And, As the Lord of hosts liveth, before Whom I stand, surely were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. Hence it is that the same man held Naaman fixed before the door of his house, when he came to him with horses and chariots, and did not meet him, set up as he was with abundance of talents and raiment; that he did not open the door of his house to him, but charged him by a messenger that he should wash seven times in the Jordan. Hence too this same Naaman was going away enraged, saying, Behold, I thought he will surely come out to me. It is hence that Peter, when the priests and elders, raging furiously even in scourging, forbade him to speak in the Name of Jesus, straightway made answer with great authority, saying, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. It is hence that when Paul saw the chief Priest sitting in judgment against the Truth, and when his officer had struck him a blow on the cheek, he uttered not a curse, as being moved to wrath, but filled with the Spirit, prophesied with a free voice, saying, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? It is hence that Stephen not even when doomed to die dreaded to put forth authoritativeness of voice in utterance against the power of his persecutors, saying, Ye stiff necked and uncircumcised in heart and ears, ye do alway resist the Holy Ghost: as your fathers did, so do ye. But that holy men burst into such high words from passionate affection for Truth, and not from the sin of pride, they themselves plainly point out, in that by other doings and other sayings they make it appear with what great humility they are adorned, and with what great charity they are inflamed toward those whom they rebuke. For pride begets hatred, humility only love. Thus the words which love makes bitter, flow, surely, from the fountain head of humility. Accordingly, how could Stephen utter reproach in pride, who with bended knee prayed for those whom he reproached, when they went on to worse and stoned him, saying, Lord, lay not this sin to their charge. How did Paul in pride utter words of bitterness against the Priest and Chief of his nation, who in humility lowers himself to the service of his disciples, saying, For we preach not ourselves, but Christ Jesus our Lord, and ourselves your servants for Christ's sake? How did Peter resist the rulers from Pride? when in compassion to their erring course, he as it were makes excuse for their guilt, saying, I wot that through ignorance ye did it, as did also your rulers. But those things which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled. And he draws them in pity to life, saying, Repent ye therefore, and be converted, that your sins may be blotted out. How was it from pride that Elisha refused to come to the sight of Naaman, who not only let himself be seen, but even be taken hold of by a woman? concerning whom it is written, And when she came to the Man of God to the hill, she caught him by the feet, but Gehazi came near to thrust her away. And the Man if God said, Let her alone, for her soul is in bitterness. How was it in pride that Elijah uttered words of reproach against the proud king, seeing that he ran humbly before his chariot, as it is written, And he girded up his loins, and ran before Ahab? How was it of Pride that the man of God disregarded the presence of Jeroboam, who out of pity straightway restored his withered right hand to its former soundness? As it is written, And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand dried up. And shortly after, And the man of God besought the face of the Lord, and the king's hand was restored him again, and became as it was before. For as pride cannot give birth to miraculous powers, we are shewn, in what a Spirit of humility the voice of upbraiding issues, in that signs go along with it. How did Nathan swell high in words of rebuke against king David, who when there was sin lacking that deserved rebuke, fell on his face upon the ground in his sight? as it is written, And they told the king, saying, Behold, Nathan the Prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. How could Moses, when he freely withstood the Egyptian king, indulge contempt for him, who while he held familiar communing with God worshipped with self-abasement Jethro his relation who was following him? to whose advice he paid such ready obedience, that after the secret communications of God, he accounted that great gain, which came to him without from the lips of man. From one set of deeds of the Saints, then, we learn what account we are to take of another. For holy men are neither free spoken out of pride, nor submissive out of fear. But whenever uplightness uplifts them to freedom of speech, thought of their own weakness preserves them in self-abasement. For though, in chiding them, they smite as from above the misdoings of offenders, yet judging themselves the more exactly in their own eyes, they in a manner take their place amongst the refuse, and as they pursue after wickedness in others, so much the fiercer do they return to keep themselves in check; and, on the other hand, as they never spare themselves in doing better, they are the more watchful in rebuking the deeds of other men. For what, that is derived from the powers of man without, shall strike them with wonder, who alike look down upon themselves, even at the moment that now they have well nigh gotten hold of the summit of interior height. And so for this reason it is right for them to sit in judgment on the loftiness of earthly exaltation without, for that no load of swelling humour weighs down the eye within. Hence when blessed Job disregards earthly wisdom, and powers, and substance, in those friends that were full of harsh words, saying, Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand ? or, Redeem me from the hand of the mighty? Teach me, and I will hold my tongue, and cause me to understand wherein I have erred; what opinion he entertains about himself, he makes appear a little below, saying, Yea, ye overwhelm the fatherless. Thus it is clearer than the light what a weak nature he sees himself to be possessed of, in that he calls himself fatherless. — Morals on the Book of Job, Book VII Augustine of Hippo: "What? What have I asked you for, and what do I need your strength? Because he suffers in the presence of the One who can heal him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. It seems doubtful under the scale of what pointing this should hang, whether it be joined to what he had brought in, Did I say, or whether the sentence is spoken disjoined from the preceding, so that it is said thereby in reproach, Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. Which same however agrees with either pointing, for by neither does he depart from the path of sound meaning. But since we have delivered these things in course allegorically, it remains for us to examine the words of the history in a moral sense. — Morals on the Book of Job, Book VII John Chrysostom: However, even in such a condition, Job does not refuse to learn. "You may say something useful. I will be silent, if you speak helpful words." But they could not, to be sure, present evidence, but simply proceeded through conjectures. And since Job's life was manifestly full of virtue, they supposed that it was not the ground of his punishments. — COMMENTARY ON Job 6:24A Augustine of Hippo: "Instruct me, and I remain silent. They had to be attentive to his teachings, since they could not instruct him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore have ye detracted from the words of truth; when there is none of you that is able to convict them? He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid, in proportion as he himself the more thoroughly eschews them by knowledge and by practice. For the eye which dust weighs upon, never clearly sees the spot upon the limb, and the hands that hold mud can never cleanse away the overcast dirt. And this according to the older of the old Translation, the voice of God rightly conveyed in sense to David, busied about external wars, when It says, Thou shalt not build a temple, for thou art a man of blood. Now he builds God's Temple, who is devoted to correcting and forming the minds of his neighbours. For we are God's Temple, who are framed to life by His indwelling, as Paul bears witness, saying, For the temple of God is holy, which temple ye are. But a man of blood is forbidden to build a temple to God, in that he who is still devoted to carnal practices, must needs blush to instruct the minds of his neighbours spiritually. Therefore it is well said, Wherefore have ye detracted from the words of truth, when there is none of you that is able to convict them? As if it were in plain words; 'With what rashness do ye blame all ye hear, who knowing nothing of the causes of my stroke, still utter words that deserve blame.' — Morals on the Book of Job, Book VII Olympiodorus of Alexandria: Job's words mean … "It is likely you have suffered the same in many things." Truth, however, is always hateful to many. Therefore, you despise my words of truth. "You do not come down to me," Job says, "nor do you speak about the gifts of grace like people who desire to encourage. On the contrary, you accuse me openly, whereas I have never accused you. I hope, however, that after answering each of you, my words will defeat you." — COMMENTARY ON Job 6:24-27 Augustine of Hippo: "But I see it, the words of the truthful man have been few on your lips. He calls the truthful man who by his conversion has become a true model of penance, and of which his friends. did not imitate the language. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ye only set in order speeches to upbraid, and ye speak words against the wind. There are two sorts of speech, which are very troublesome and mischievous to mankind, the one which aims to commend even froward things, the other which studies to be always carping even at right ones. The one is carried downward with the stream, the other sets itself to close the very channels and streams of truth. Fear keeps down the one, pride sets up the other. The one aims to catch favour by applause; anger, in order that it may be manifested in contention, drives forward the other. The one lies grovelling at command; the other is always swelling high in opposition. Accordingly, blessed Job convicts his friends of being of this kind, when he says, Ye do but set in order speeches to upbraid. But he proceeded to make known whence it is that men come even to the effrontery of unjust upbraiding, when he added, And ye speak words to the wind. For to 'speak, words to the wind' is to talk idly. For often when the tongue is not withheld from idle words, a loose is even given to the rashness of foolish reviling. For it is by certain steps of its descent, that the slothful soul is driven into the pitfall. Thus while we neglect to guard against idle words, we are brought to mischievous ones, so that it first gives satisfaction to speak of the concerns of others, and afterwards the tongue by detraction carps at the life of those of whom it speaks, and sometimes even breaks out into open revilings. Hence the incitements are sown of angry passions, jars arise, the fire-brands of animosity are kindled, peace is altogether extinguished in men's hearts. Hence it is well said by Solomon, He that letteth out water is a beginning of brawls. For to let out water is to let the tongue loose in a flood of words, contrary to which he at the same time declares in a favourable sense, saying, The words of a man's mouth are as deep waters. He then that letteth out water is a beginning of brawls, for he who neglects to refrain his tongue, dissipates concord. Hence it is written contrariwise, He that silenceth a fool, softeneth wrath. But that everyone that is given to much talking cannot maintain the straight path of righteousness, the Prophet testifies, in that he saith, For an evil speaker shall not be led right upon the earth. Hence again Solomon saith, In the multitude of words there wanteth not sin. Hence Isaiah saith, And the cultivation of righteousness, silence; so pointing out that the righteousness of the interior is desolated, when we do not withhold from immoderate talking. Hence James saith, If any man among you think himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Hence he says again, Let every man be swift to hear, slow to speak. Hence he adds again, The tongue is an unruly evil, full of deadly poison. Hence 'Truth' warns us by his own lips, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment. For an idle word is such as lacks either cause of just occasion, or purpose of kind serviceableness. If then an account is demanded for idle speech, it is very deeply to be considered what punishment followeth after that much talking, wherein we sin even by words of pride. Furthermore, be it known that they are lost to the whole estate of righteousness altogether, who let themselves go in mischievous words. For the mind of man, like water, both when closed round is collected on high, in that it seeks anew the source whence it descended, and when let loose it comes to nought, in that it dissipates itself to no purpose down below. For the mind is as it were drawn out of itself in so many streams, as it lets itself out in superfluous words from the strict control of silence. And hence it has no power to turn back within to the knowledge of itself, in that being dissipated without in much talking, it loses the strength of interior reflection. Therefore it lays itself bare in every part to the inflictions of the plotting enemy, in that it does not hedge itself about with any defence for its safe-keeping. Whence it is written, He that hath no rule over his own spirit in his talk is like a city that is broken down and without walls. For because it is without the wall of silence, the city of the mind lies open to the darts of the enemy, and when it casts itself forth of itself in words, it exhibits itself exposed to the adversary, and he gets the mastery of it without trouble, in proportion as the soul that he has to overcome combats against its own self by much talking. But herein be it known, that when we are withheld from speaking by excess of fear, we are sometimes confined within the strait bounds of silence beyond what need be. And whilst we avoid the mischiefs of the tongue without caution, we are secretly involved in worse. For oftentimes while we are overmuch restrained in speech, we are subject to a mischievous degree of much talking in the heart, that the thoughts should be hot within, the more that the violent keeping of indiscreet silence confines them, and most often they let themselves take a wider range in proportion as they reckon themselves to be more secure, in that they are not seen by censors without. Whence the mind is sometimes lifted up in pride, and, as it were, regards as weak those persons whom it hears engaged in talk. And when it keeps the mouth of the body shut, it never knows to what degree it is laying itself open to evil by entertaining pride. For it keeps the tongue down, but it sets the heart up. And whereas it never takes heed to itself from inattention, it censures all the world more freely to itself, in proportion as it does it at the same time the more secretly. And most frequently oversilent people, when they meet with any wrongs, are driven into bitterer grief, the more they do not give utterance to all that they are undergoing. For if the tongue declared with calmness the annoyance inflicted, grief would flow away from our consciousness. For closed wounds give more acute pain, in that when the corruption that ferments within is discharged, the pain is laid open favourably for our recovery. And generally whilst over-silent men fix their eyes on the faults of any, and yet hold in the tongue in silence, they are, as it were, withdrawing the use of the salve, after the wounds have been seen. For they the more effectually become the cause of death, that they refused by speaking to cast out the poison which they might. And hence if immoderate silence were not a thing to blame, the Prophet would newer say, Woe is me, for I have held my peace. What then have we here to do, saving that the tongue must be heedfully kept in under the poise of a mighty control, but not that it must be indissolubly chained, lest either being let loose it run out into mischief, or being bound up, it be also slack to render service. For hence it is said by one, A wise man will hold his tongue till he sees opportunity, that when he accounts it convenient, strictness of silence being laid aside, by speaking such things as are meet, he may devote himself to answer the end of usefulness. Hence Solomon saith, A time to keep silence, and a time to speak. For the seasons for changes are to be weighed with discretion, lest either when the tongue ought to be restrained, it let itself out to no purpose in words, or when it might speak to good purpose, it keep itself in from sloth. Which the Psalmist considering comprehended in a brief petition, saying, Set a watch, O Lord, before my mouth; and a door of guard on my lips. For a door is opened and shut. He then who prayed not that a bar should be set to his lips, but a door, openly shewed that the tongue ought both to be held in by self-control, and let loose on grounds of necessity, that both the voice should open the discreet mouth at the fitting time, and on the other hand silence close it at the fitting time. And because neither the friends of Job, nor all heretics, whose likeness they bear, know how to observe this, they are said to 'utter words to the wind.' In that the sayings which the weightiness of discretion does not establish firmly, the breath of levity carries along. — Morals on the Book of Job, Book VII Augustine of Hippo: "I do not implore your help. The true man implores only the help of God, and this truthful man is also the one who confesses his sins: beyond this word: "He who practices the truth comes to the light." "I will no longer bear the excesses of your language; It is the word of God that he alone wants to accept, it is she who must guide him — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Yea ye overwhelm the fatherless, and ye strive to overthrow your friend. For he shews what great weakness he considers himself to be of, who calls himself 'fatherless.' But because charity even when wounded cannot quit love, he at once complains that they would have him overthrown, and yet witnesses that he is their friend. Whose words, as we have often said already, in such wise specially apply to himself, that yet by them, in the Spirit of Prophecy, we have at the same time set forth the sentiment of the faithful People, in the voice of the Church Universal. Which same People, while encountering the opposition of heretics, both regards itself as weak in humility, and yet never abandons the greatness of keeping love entire, For the People of Holy Church, as it is the child of a dead Father, is not unfitly called 'fatherless,' in that henceforth indeed through faith it follows His life of Resurrection, but does not as yet see Him by His appearing. Now heretics 'overwhelm the fatherless,' when they bear hard upon the lowliness of the faithful People, by clamorous and false charges, and yet he is a 'friend,' whom they set themselves to 'overthrow,' in that God's faithful People never cease with loving affection to call to the Truth, the very persons whom they suffer as persecutors. But herein it is necessary to be known, that holy men neither dread from weakness to be exposed to falsehoods, nor in being harmed ever hold their peace as to the Truth. — Morals on the Book of Job, Book VIII Hesychius of Jerusalem: "You would even attack the orphan," that is, me, for I am deprived of any human assistance. And since God is "the Father of the orphans," you make him angry by offending me. "And you would trample your friend underfoot" with your words. You trample him even more violently than with your feet, and you scorn the laws of friendship. But God takes these faults into account. He, who not only commands us to love our neighbor like ourselves, also wants to be called "love." — HOMILIES ON Job 9.6.27 Augustine of Hippo: "And yet you are attacking the orphan" that is your role: you want to insult me ​​without understanding. what all this means. They should not have insulted Job who was in their presence; he says, "And yet. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But fulfil what ye have begun; give ear, and see if I lie. For because he does not fear to endure adversities, let him say, But fulfil what ye have begun; and because he does not withhold the announcements of the Truth from his very persecutors themselves, let him add, Give ear, and see if I lie. As if he said in plain words, 'Neither do I tremble at the mischiefs done me before, nor do I withhold the succours of correction from ungrateful hearers, in that I both have exercise through being driven to straits by misfortune, and gain increase by being kindly devoted to my very persecutors themselves.' For the mind of the Saints, in this war of temptations, being at once defended by the shield of patience, and begirt with the swords of love, obtains resolution for the enduring of bad treatment, and puts forth kindness in the recompensing good, so as both to receive stoutly the weapons of enmities, and return forcibly the darts of love. For he does not in any way go armed to the wars, who either taking a shield, uses no swords, or using swords, is not protected by a shield. And hence the soldier of God, encountered by a war of adversity, ought both to hold before him the shield of patience, lest he perish, and being prompt to preach he should launch the darts of love, that he may win the victory. The sum of which armour Paul briefly informs us of, saying, Charity suffereth long, and is kind. But when one of either is wanting, charity is not, i.e. if bearing with the wicked without kindness, he has no love; or again if shewing himself without patience, he neglect to bear with the wicked whom he loves. Therefore that true charity may be retained by us, it must needs be that both patience support kindness, and again kindness support patience, that building up a large edifice as it were in our breast, both patience may give strength to the tower of kindness, and kindness give grace to the firmly founded edifices of patience. Therefore let blessed Job, as being prompt to patience, say, But fulfil what ye have begun; and as endued with kindness let him add, Give ear, and see I lie, But because Holy Church, being well trained in the school of humility, does not enjoin as by authority the right instructions which she delivers to those that be gone astray, but wins acceptance for them by reason, it is well said in this place, See if I lie. As though it were in plain words, 'In all that I declare, give no credence to me upon grounds of authority, but consider on grounds of reason whether they be true. And if at any time she says what cannot be comprehended by reason, she reasonably advises that human reasoning should not be looked for in hidden truths.' But it often happens that heretics, when they meet with opportunity for reasoning, give themselves a loose in the brawlings of strife. — Morals on the Book of Job, Book VIII Augustine of Hippo: "Now that you see me, leave me alone; Since you can not teach me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Answer, I pray you, without strife. For neither do heretics try to attain truth by their investigations, but to appear to be the winners; and whereas they desire to shew for wise without, they are bound within in their foolishness with the chains of their own pride; hence it comes to pass that they look out for contests of rivalry, and concerning God, Who is our Peace, they know not how to speak with peaceableness, and by the article of peace they become contrivers of strife. To whom it is well spoken by Paul, But if any man seem to be contentious, we have no such custom, neither the Churches of God. Now it is rightly added, And speaking that which is just, judge ye. For everyone that speaks, whilst he waits for his hearer's sentence upon his words, is as it were subjected to the judgment of him, by whom he is heard. Accordingly he that fears to be condemned in respect of his words, ought first to put to the test that which he delivers; that there may be a kind of impartial and sober umpire sitting between the heart and the tongue, weighing with exactness whether the heart presents right words, which the tongue taking up with advantage may bring forward for the hearer's judgment. Therefore let blessed Job, while managing his own case against his friends, yet telling our proceedings against heretics, blame precipitancy in speakers, and gather words to suit their mind, saying, And speaking that which is just, judge ye. As if it were in plain words, 'If in this, that ye come out to us in the issuing forth of the tongue, ye would not be found fault with, retain within the balances of justice, that what is delivered without, may find acceptance by the weightiness of truth, the more in proportion as the scales of discretion weigh it well within, and because those put forth a right judgment about the sayings of others, who are used first to sit in judgment on their own... — Morals on the Book of Job, Book VIII Julian of Eclanum: While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges. "And judge by saying what is just." Be judges of the words that we said in common, so that your judgment may be in compliance with justice and not with a feeling of hostility. — EXPOSITION ON THE BOOK OF Job 6:29 Augustine of Hippo: "And now look for justice. It had at first seemed to them that the right made them speak — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And ye shall not find iniquity in my tongue, nor shall foolishness sound through my jaws. As if it were expressed in plain words, 'The more exactly ye weigh your own words, the more truly ye estimate those of others, and when what ye say begins to be right, ye will recognise what ye hear to be just. For my tongue never sounds of folly to you, unless it be what comes from your own inward thoughts.' Thus Holy Church makes it her aim first to prove the allegations of her enemies to be false, and then to make known the announcements of the truth, for so long as they reckon themselves to hold right notions, they obstinately assail the right things that they hear. Therefore it is necessary beforehand that heretics should feel their error, lest they gainsay the truth when it is heard. For neither if the tiller of the soil neglect to root up the briars of the field by the cutting of the share, will the earth bring to a crop the seed received into her bosom; and 'when the physician does not get rid of the corruption, by opening the wound, healthy flesh never forms in the corrupt spot. First then in destroying what is bad, let him say, And speaking that which is just, judge ye; but afterwards in teaching what is right, let him add, And ye shalt not find iniquity in my tongue, nor shall foolishness sound through my jaws. Now it is the way with heretics to deliver some things openly, to hold others in secret, for by the 'tongue,' plain speaking is denoted, but by the 'jaws,' the secret harbouring. Neither in the tongue then of Holy Church does 'iniquity resound,' nor 'foolishness in her jaws,' for the things that she proclaims in open utterance, at the same time she preserves in inward faith; nor does she teach one thing in public and keep another to herself in secret; but she both delivers what she thinks by giving utterance to it, and keeps what she delivers by living accordingly; and whatever is let out belonging to the feast of heavenly wisdom by the tongue of preaching, she tastes this same by the jaws of silent expectation. And let blessed Job, both as an individual member of the whole Church, in telling his own case, and as shewing what is the heart of all of the Elect, make known all that he feels, that the testimony of his speech may manifest the uprightness of his mind. — Morals on the Book of Job, Book VIII Augustine of Hippo: "For iniquity is not on my lips, and has not my heart meditated wisdom? He has not accused God, he says, but he has made a man speak who accuses himself, as he has already made us understand in his other words. This is how he meditated wisdom. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The life of man upon earth is a warfare. In this passage in the old Translation the life of man is not called 'a warfare' at all, but 'a trial,' yet if the meaning of either word be regarded, the sound that meets the ear outwardly is different, yet they make one and the same concordant meaning. For what is represented by the title of 'a trial,' saving our contest with evil spirits? and what by the designation of 'a warfare,' but an exercising against our enemies? So that trial is itself 'a warfare,' in that whilst a man is watching against the plots of evil spirits, surely he is spending himself under arms for the fight. But we are to observe that this life of man is not said to have 'trial,' but it is described as itself being 'trial.' For having of free will declined from the upright form wherein it was created, and being made subject to the rottenness of its state of corruption, whilst out of self it begets mischiefs against self, it henceforth becomes the very thing it undergoes. For whereas by letting itself down, it relinquished the erect seat of the interior, what did it find in itself save the shifting of change? And though it now erect itself thence to seek things on high, it directly drops down to its own level from the impulse of a slippery changeableness. It desires to stand up in contemplation, but has not the strength. It strives to fix firmly the step of thought, but is enfeebled by the slippings of its frailty. Which same burthens of a changeful lot, forasmuch as it sought them out of free will, so it bears them against the will. Man might have possessed his fleshly part in quiet, if created aright as he was by his Maker, he had been willing to be possessed by Him; but, whereas he aimed to lift himself up against his Maker, he straightway experienced in himself insolency from the flesh. Now forasmuch as together with guilt punishment is also inherited along with it by birth, we are born with the engrafted evil of a frail nature; and we as it were carry an enemy along with us, whom we get the better of with toilsome endeavours. And so the life of man is itself 'a trial,' in that it has that springing up to it from itself, whereby it is liable to be destroyed. And though it is ever cutting down by the principle of virtue all that it begets in the principle of frailty, yet it is ever begetting in frailty somewhat to cut down by virtue. And so the life of man is in such a way 'a trial,' that though we are henceforth restrained from the commission of sin, yet in our very good works themselves we are clouded now by the recollection of evil deeds, now by the mists of self-deception, now by the suspension of our own purpose of mind. Thus one man henceforth restrains the flesh from excess, and yet he is still subject to images thereof, in that the things, which he has done willingly, come to mind against his will, and what he accounted pleasure he bears as punishment. But because he fears to be drawn again into the conquered evil habit, he restrains his greedy appetite by the forcible means of a singular abstinence, and by his abstinence his face is rendered pale; then when paleness is observed in his countenance, his life is commended as deserving of the reverential regard of his fellow-creatures, and presently with the words of commendation vainglory enters into the mind of this man of abstinence, which while the mind having received a shock cannot get the better of, it seeks to blot from the face the paleness whereby that entered in, and so it comes to pass that being tied fast with the knots of infirmity, either in avoiding the paleness of abstinence, it again dreads to be brought under the dominion of excess, by food, or subduing by abstinence the impulse to excess, it apprehends its paleness serving to vainglory. Another man getting the better of the downfall of pride, henceforth lays hold of the state of humility with all the desire of his heart, and when he sees people that are full of pride breaking out so far as to the oppressing of the innocent, being inflamed by the incitement of zeal, he is forced to lay aside in some degree the thing he determined on, he displays the force of the side of right, and withstands the evil-minded not with mildness, but with authority. Whence it is very commonly the case, that either by pursuit of humility he is led to abandon zeal for the right, or again by zeal for right he interrupts the pursuit of humility, which he maintained. And when the authoritativeness of zeal and lowliness of purpose scarcely admit of being preserved together, the man is made a stranger to himself in his embarrassment. So that he is in a great dilemma lest in a deluded mind either pride pass itself off for the high tone of zeal, or timid inactivity feign itself humility. Another man, considering how great is the sin of deceit, determines to fortify himself in the citadel of truth, so that henceforth no false word should proceed out of his lips, and that he should wholly cut himself off from the sin of lying. But it very frequently happens that, when the truth is spoken, the life of a neighbour is borne hard upon; and whilst the person fears to bring injury upon another, he is brought back, as in an aim of pity, to that evil habit of deceit which he had for long kept under; and so it comes to pass, that though wickedness has no place in his mind, yet the shadow of falsehood dims therein the rays of truth. And hence oftentimes, because when a man is urged with questions he cannot keep silence, either by telling a falsehood he slays his own soul, or by speaking the truth bears hard upon the life of a neighbour. Another man, incited by the love of his Maker, aims by unintermitted prayer to withhold his mind from all earthly thoughts, and to place it in safety in the secret deeps of inward repose; but in the very mounting of his prayer, whilst he is striving to ascend from things below, he is struck back by the vision of them, and the eye of the mind is stretched to gaze on the light, but from bodily habit it is dimmed by the images of earthly things arising. Whence it very often comes to pass, that the mind of the person so striving, being exhausted by its own weakness, either giving over prayer, is lulled asleep in sloth, or if it continue long in prayer, the mist of rising images gathers thick before its eyes. And so it is well said, The life of man is a trial upon earth, since there also he met with the guiltiness of a downward course, where he thought to lay hold on the advancement of an upward one, and the mind is only thrown into disorder by the same act whereby it strove to arise out of its disorder, so that it is thrown back upon itself shivered by the very means, by which it was already getting above itself collected and compacted. This man being a stranger to instruction in the Divine Law, is kept down by his ignorance, that he should do nothing for the attaining of salvation. That man being endued with the knowledge of the Divine Law, while he is delighted that understanding is vouchsafed to him beyond other men, in that he exults with a selfish delight, wastes in himself the gift of understanding which he has received. And in the Judgment he is shewn to light worse than others by the same thing, whereby he is exhibited brighter than others for a season. The first, because he is lifted high by no gifts of extraordinary powers, eschews the more plain path of uprightness too, and as if accounting himself an alien to the heavenly benefit, does evil things as though with more security, in proportion as he has never been vouchsafed the high endowments of the heavenly gift. The other the spirit of Prophecy replenishes, uplifts to the foreknowledge of events, and shews him things to come as now present. But whilst oftentimes and in many cases he is lifted above himself, so that he does really contemplate future events, his mind being drawn off into self-confidence, fancies that that spirit of Prophecy, which cannot always be had, is always with him, and when he takes every notion that he may have for prophecy, because that he ascribes this to himself even when he has nothing of it, he even loses it in the degree that he might possess it. And so it comes to pass, that he is brought back in sorrow behind the standard of other men's merits by the very means, whereby he was advanced before it in gladness of heart in the esteem of all. And so, The life of man is a trial upon earth, in that either being a stranger to extraordinary powers, it is unable to mount to the heavenly prize, or enriched with spiritual gifts, it is one day ruined the worse by occasion of its extraordinary powers. But whereas we have said a little above that 'a trial' is the same as 'a warfare,' it is above every thing to be borne in mind, that something more is signified to us by the title of 'warfare,' than by the name of 'trial.' For to our apprehension there is this addition made by the expression of 'a warfare,' namely, that by warfare there is made daily progress towards an end. And whilst the space of warfare goes on increasing in a regular course, the whole warfare of men is at the same time diminishing. And so, the life of man is a warfare upon earth, in that, as we have said above, each one of us, while by the accessions of time he is daily advancing to the end of life, in adding to his life, is making an end to live. For he looks for the days to come round, but as soon as they are come for the lengthening of life, they are already taken away from the amount of life; for while the step of the traveller too is advancing over the ground in front, what remains of the way is lessening. Therefore the Elect, seeing that the moments of the present life run past at speed, never in this journey of most rapid motion fix the purpose of their hearts. — Morals on the Book of Job, Book VIII Augustine of Hippo: "Is not the life of man on earth a test? He says here more clearly what he represented above in his language. The temptation for him is like the arena of combat, where the man must be conqueror or vanquished. "And his existence as that of the day mercenary," who expects his wages from this world. Therefore those who wait in the other life for the reward of their virtues no longer live on the earth. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: As a servant earnestly desireth the shadow, and as an hireling looketh for the end of his work, so am I made to possess months of vanity, and I have numbered me wearisome nights. The hireling longs for his days to pass the quicker, that he may attain without delay to the reward of his toil; and so the days of man imbued with a knowledge of the Truth and of the things of eternity, are justly compared to 'the days of an hireling,' because he reckons the present life to be his road, not his country, a warfare, not the palm of victory, and he sees that he is the further from his reward, the more slowly he is drawing near to his end. Moreover we must bear in mind, that the hireling spends his strength in labours that belong to others, yet procures for himself a reward that is his own. Now it is uttered by the Redeemer's voice, My Kingdom is not of this world. All we, then, who being endued with the hope of heaven, wear ourselves out with the toiling of the present life, are busied in the concern of another. For it often happens that we are even compelled to serve the sons of perdition, that we are constrained to give back to the world what belongs to the world, and we are spent indeed with another man's work, yet we receive a reward of our own, and by this, that we manage uncorruptly the interests of others, we are made to arrive at our own. In reverse of which, 'Truth' saith to certain persons, And if ye have not been faithful to that which is another man's, who shall give you that which is your own. Moreover it is to be remembered, that an hireling anxiously and heedfully looks to it, that never a day pass clear of work, and that the expected end of the time should not come empty for his rewarding. For in his earnestness of labour he sees what he may get in the season of recompense. Thus when his work advances, his assurance in the reward is increased, but when the work is at a stand-still, his hope sickens in respect of the recompense. And hence each of the Elect reckoning his life as the days of an 'hireling,' stretches forward to the reward the more confident in hope, in proportion as he holds on the more stoutly for the advancement of labour. He considers what the transitory course of the present life is, he reckons up the days with their works. He dreads lest the moments of life should pass void of labour. He rejoices in adversity, he is recruited with suffering, he is comforted by mourning, in that he sees himself to be more abundantly recompensed with the rewards of the life to come, the more thoroughly he devotes himself for the love thereof by daily deaths. For it is hence that the citizens of the Land above say to the Creator of it in the words of the Psalmist, Yea, for Thy sake are we killed all the day long. Hence Paul says, I die daily, brethren, for your glory. Hence he says again, For the which cause I also suffer these things; but I am not confounded, for I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day. Therefore holy men for all the labours which they now exercise, while committing them to 'Truth,' already hold so many pledges of their recompense shut up in the chamber of hope. Yet oppressive heat is now felt under toil, that one day refreshment may be had in rest. Since for 'a servant to desire the shadow,' is after the heat of trial and the sweat of labour to seek the cool of eternal repose. Which shadow that servant desired, who said, My soul thirsteth for God, the living God; when shall I come and appear before God? And again, Woe is me that I sojourn in Mesech. Who as if after hard toil retreating from the heat, and seeking a covering that he might attain the rest of coolness, says again, For I will enter into the place of the wonderful Tabernacle, even to the house of God. Paul panted to lay hold of this 'shadow,' having a desire to depart and to be with Christ. This shadow they had already attained unto in the fulness of the desire of their hearts, who said, We which have borne the burthen and heat of the day. Now he that is said to 'desire' the shadow, is rightly styled 'a servant,' in that each one of the Elect, so long as he is bound fast by the condition of frailty, is held in under the yoke of corruption, in its exercising dominion over him, as though under the harrassing effect of heat; which same person, when he is stripped of corruption, is then made known to himself as free and at rest. And hence it is well said by Paul also, Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For the Elect are now, pressed down by the penalty of a corrupt state, but then they are exalted high by the glory of an incorrupt. And in the same degree that, relatively to the burthens of our present constraint, there is nought of liberty now manifested in the sons of God, relatively to the glory of the liberty to ensue, nought of servitude will then appear in the servants of God. And so the servile garb of corruption being cast off, and the nobility of liberty bestowed, the creature is turned into the gloriousness of the sons of God, in that in being united to God by the Spirit, it is proved as it were to have surmounted and overcome this very thing, that it is a created being. Now he that still 'desires the shadow' is 'a servant,' in that so long as he is subject to the heat of temptation, he is bearing on his shoulders the yoke of a wretched condition, and it is rightly added there, and as an hireling looks for the reward of his work. For an hireling, when he looks at the work to be done, at once resigns his spirit in consequence of the length and burthensomeness of the labour; but when he recalls his sinking spirit to take thought of the reward of his work, he immediately sets afresh his vigour of mind for the exercising of his labour, and what he reckoned a grievous burthen in respect of the work, he esteems light and easy on the grounds of the recompense. Thus, thus, do each of the Elect, when they meet with the crosses of this life, when insults upon their good name, losses in their substance, pains of the body are brought upon them, reckon the things grievous, which they are tried with; but when they stretch the eyes of the mind to the view of the heavenly country, by comparison with their reward they see how light is all they undergo. For that which is shewn to be altogether insupportable for the pain, is by forecasting reflection rendered light for the recompense. It is hence that Paul is always being lifted up bolder than himself against adversities, in that 'as an hireling he looketh for the end of his work.' For he accounts what he undergoes to be a heavy burthen, but he reckons it light in consideration of the reward. For he does himself declare how great the burthen is of what he suffers, in that he bears record that he was 'in prisons more abundantly, in stripes above measure, in deaths oft,' &c. who 'of the Jews five times received folly stripes save one.' Who was 'thrice beaten with rods, once stoned, thrice suffered shipwreck, a night and a day was in the deep of the sea; who endured perils of waters, of robbers, of his own countrymen, of the heathen, in the city, in the wilderness, in the sea, among false brethren; 'who in weariness and painfulness, in fastings often, in cold and nakedness,' had labour and toil, who sustained 'fights without, within fears,' who declares himself pressed down above strength, saying, that we were pressed out of measure, above strength, insomuch that we were weary even of life. But in what sort he wiped off him the streams of this hard toil with the towel of his reward, he himself tells, when he says, For I reckon that the sufferings of this present time are not worthy to be compared, with the glory to come, which shall be revealed in us. Thus, 'as an hireling, he looketh for the end of his work,' who while he considers the increase of the reward, reckons it of no account that he labours well nigh spent. But it is well added, So am I made to possess months of vanity, and wearisome nights have I numbered me. For the Elect serve the Creator of things, and yet are often driven to straits by the want of things; they hold fast in God by love, and yet they lack the supports of the present life. So they who do not aim at present objects by their actions, as to the profits of the world, spend 'months of vanity.' Moreover they are subject to 'wearisome nights,' in that they bear the darkness of adversity not only to the extent of want, but oftentimes to the anguish of the body. For to undergo contempt and want is not hard to virtuous minds; but when adversity is turned to the paining of the flesh, then surely wearisomeness is felt from pain. It may also be not unsuitably interpreted, that each one of the Saints as a hireling spends 'months of vanity,' in that he now already bears the toil, but does not yet hold the reward; the one he undergoes, the other he looks for; but 'he numbers him wearisome nights,' in that by exercising himself in virtuous habits, he is accumulating upon his own head the ills of the present life: for if he does not aim to advance in spirit, he finds the things of the world perchance less galling to him. — Morals on the Book of Job, Book VIII Hesychius of Jerusalem: Not only is this life painful, but it is also frightful, because, after being wounded, I am now in the condition to fear the blows of the Lord. This is why I jump from one place to another in fright, like those slaves who are threatened by their master. In addition, every day, like laborers who wait for their wages—and the wages are all their wealth and hope for nourishment—I also wait for the reward of my endurance, but I never meet it, because a long time and many months have passed. In those days I have exhausted myself in waiting for an empty hope. — HOMILIES ON Job 10.7.2-3 Augustine of Hippo: "Like the slave who dreads his master and runs in the shade. This recalls Adam's flight to avoid the presence of the Lord and the foliage with which he covered himself: he had only the shadow of this foliage, after having abandoned the Lord. "Or like the mercenary waiting for the wages of his work. This one differs from the preceding in that the first possesses the temporal goods, while he desires them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: So am I made to possess months of vanity, and I have numbered me wearisome nights. Yet, if this sentence be referred to the voice of Holy Church, the meaning thereof is traced out with a little more particularity. For she herself has 'months of vanity,' who in her weak members has to bear earthly actions running on to nought without the meed of life. She 'numbers to herself wearisome nights,' in that in her strong members she bears manifold afflictions. For in this life there be some things that are hard, and some that are empty, and some that are both hard and empty at one and the same time. For from love of the Creator to be tried with the afflictions of the present life, is hard indeed, but not empty. For love of the present world to be dissolved in pleasures, is empty indeed, but not hard. But for the love of that world, to be exposed to any adversities, is at one and the same time both empty and laborious, in that the soul is at once 'afflicted by adversity, and not replenished with the compensation of the reward. And so in those who being now placed within the pale of Holy Church, still let themselves out in the pursuit of their pleasures, and are thenceforth not enriched with the fruit of good works, she passes 'months of vanity,' in that she spends the periods of life without the gift of the reward. But in those who, being devoted to everlasting aims, meet with the crosses of this world, 'she numbers herself wearisome nights,' in that she as it were in the obscurity of the present life undergoes the darkness of woe. But in those who at one and the same time love this transitory world, and yet are wearied with its contradiction, she sustains at once 'days of vanity,' and 'wearisome nights,' in that neither does any recompense coming after reward their lives, and, yet present affliction straitens them. But it is rightly that she never says that she has 'days,' but 'months of vanity' in these. For by the name of 'months,' the sum and total amount of days is represented, and so by the 'day,' we have each individual action set forth: but by 'months,' the conclusion of those actions is implied. But it often happens that when we do anything in this world, being buoyed up by the eager intentness of our hope, this particular thing that we are about, we never think empty; but when we are come to the end of our doings, failing to obtain the object of our aims, we are grieved that we have been labouring for emptiness, and so we spend not only days, but likewise 'months of vanity,' in that not in the beginning of our actions, but only at the end, we bethink ourselves that we have been toiling in earthly practices without fruit. For when trouble follows upon our actions, it is as if the months of vanity of our life were brought home to us: in that it is only in the consummation of our actions that we learn, how vain was all our toil therein. But because in the sacred word sometimes 'night' is put for ignorance, according to the testimony of Paul, who saith to his disciples instructed in the life to come; Ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness. To which words he prefixed, But ye, brethren, are not in darkness, that that day should overtake you as a thief. In this place the voice of Holy Church may be understood in the person of those of her members, who after the darkness of their state of ignorance are brought back to the love of righteousness, and being enlightened by the rays of truth, wash out with their tears all that they have done amiss. For every one that has been enlightened looks back to see how polluted all that was that he laboured at, in love with the present life. And therefore Holy Church, in the case of these, in whom there is a return to life, compares her toils to 'a servant' in a state of heat, and to 'an hireling longing for the end of his work,' in the words, As a servant earnestly desireth the shadow, and as an hireling looketh for the end of his work; so am I made to possess months of vanity, and wearisome nights have I numbered me. For in drawing the comparison there are two things which he premised, as also in the describing of weariness there are two which he thereupon added. For to the one oppressed with heat he gave 'months of vanity,' in that in proportion as the refreshing of eternity is more the object of our desire, it is more clearly seen how vainly we spend our labour for this life. But to the one in expectance he brought in 'wearisome nights,' in that the more that at the end of our works we look at the reward we are to have given us, the more we lament that we so long knew nothing of the thing that we now aim at. And hence the very solicitude of the penitent is carefully set forth, so that it is said, 'that he numbered to himself wearisome nights,' in that the more truly we return to God, the more exactly we consider, while we grieve over them, those toils which we underwent in this world from ignorance. For as everyone finds that to become more and more sweet which he desires of the things of eternity, so that which he was undergoing for the love of the present world, is made appear to him proportionably burthensome. — Morals on the Book of Job, Book VIII Augustine of Hippo: "So have I had months of sterile waiting. He called them sterile, because he sought there or the shadow, temporal goods. "And nights of pain have been given me. These are those where one loses the light of wisdom, and where one prepares punishments for the future. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When I lie down, I say, When shall I arise? and again I look for the evening. For in the night, day is desired, in the day, evening is longed for; in that grief will not let the things that are before us give satisfaction, and while it saddens the heart in the experience of the present, it is ever stretching it to something beyond in expectation, as it were by a consolatory longing. But because at one and the same time the afflicted mind is drawn out in desire, and yet its grief, even though beguiled by longings, is not ended; it is rightly added, And I shall be filled with pains even until the darkness. But we shall make out these words more exactly and more applicably, if we go back to the order of the foregoing interpretation. For by sleep the torpor of inaction, and by rising the exercising of action, is represented. By the name of the evening moreover, because it accords with sleep, we have set forth again the desire of inaction. But Holy Church, as long as she is leading a life of corruption, never ceases to bewail the inconveniences of her condition of mutability. For man was created for this end, that, with mind erect, he might mount to the citadel of contemplation, and that no touch of corruption should cause him to swerve from the love of his Maker; but herein, that he moved the foot of his will to transgression, turning it away from the innate stedfastness of his standing, he immediately fell away from the love of his Creator into himself. Yet in forsaking the love of God, that true stronghold of his standing, he could not stand fast in himself either; in that by the impulse of a slippery condition of mutability, being precipitated beneath himself through corruption, he also came to be at strife with himself. And now, in that he is not secured by the stedfastness of his creation, he is ever being made to vary by the fit of alternating desire, so that both at rest he longs for action, and when busied pants for rest. For because the stedfast mind, when it might have stood, would not, it is now no longer able to stand even when it will, in that in leaving the contemplation of its Creator, it lost the strength of its health, and wherever placed is ever seeking some other place through uneasiness. And so in setting forth the fickleness of the human mind, let him say, When I go to sleep, I say, When shall I arise? and again I shall look for the evening. As if it were expressed in plain words; 'Nothing it receives sufficeth the mind, in that it has lost Him, Who might have truly sufficed to it. Thus in sleep I long for rising, and at rising I look for evening, for both when at rest I aim at the employment of action, and when employed I look for the inaction of repose.' Which nevertheless may be understood in another sense also, For to sleep is to lie prostrate in sin. For if the designation of 'sleep' did not denote sin, Paul would never say to his disciples, Awake, ye righteous, and sin not. And hence too he charges his hearer, saying, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. And again; That now it is high time for us to arise out of sleep. Hence too Solomon upbraids the sinner, saying, How long wilt thou sleep, O sluggard? Therefore each one of the Elect, when he is oppressed with the sleep of sin, strives to rise to keep the watch of righteousness. But often when he has risen he feels himself lifted up by the greatness of his virtuous attainments. And hence after attainments in virtue he desires to be tried with the adversities of the present life, lest he fall the worse from presumption in his virtuous achievements. For if he had not known that he was preserved more effectually by trial, the Psalmist would never have said, Examine me, O Lord, and prove me. And so it is well said here, When I go to sleep, I say, When shall I arise? and again I shall look for the evening; in that both in the sleep of sin, we look for the light of righteousness, and when successes in virtuous attainments elevate the mind, adversity is wanted for our aid, so that when the soul is exalted above what it ought to be in rejoicing at its own excellencies, it may be established by sorrow coming forth, through the encounters of the present life. Hence it is not said, I shall dread the evening, but, I shall look for. For we 'look for' favourable things, we dread those that are adverse to us. And so the good man 'looks for evening,' in that when he needs to be tried with affliction, adversity itself is made success to him. By the designation of 'evening' there may also be understood the tempting of sin, which oftentimes assaults the mind the sharper, in proportion as the spirit transports it higher to the regions above. For never in this life is sin so entirely abandoned in the practising of righteousness, that we continue without flinching in the self-same righteousness; in that although right principle does already drive out sin from the dwelling of the heart, yet the very sin, that is so banished, taking her seat at the doors of our thought, knocks for it to be opened to her. And this Moses too conveyed in spiritual signification, when he described the parts of time being made in a bodily way, saying, And there was light, and adding soon after, And the evening was made. For the Maker of all things foreseeing man's guilt, then exhibited in Time what now passes in the human mind. For the light draws on to eventide, in that the shades of temptation follow the light of righteousness. But because the light of the Elect is not put out by temptation, not night; but evening, is recorded as made. Since it often happens, that in the heart of the righteous temptation shades the light of righteousness, but it does not put an end thereto; it forces it to the paleness of a flickering state, but does not utterly quench it. And so the Elect both after sleep long for the rising, and after rising look for evening, in that they use both to awake from sin to the light of righteousness, and when placed in that same light of righteousness, they are ever making themselves ready to encounter the snares of temptation; which same they do not dread, but look for, as they are not ignorant that even trials promote the interest of their righteousness. But with whatever degree of virtue they may have striven against their corruption, they cannot have entire health, until the time that the day of their present life is ended. And hence it is added, And I shall be full of pains even until the darkness. For one while adversities burst upon them, at another time successes themselves beguile them by insidious joviality; at one time evil propensities making head stir up a war of the flesh, at another time being brought under, they invite the mind to pride. Therefore the life of good man is full of pains even until the darkness, in that so long as the period of their state of corruption is going on, it is shaken by tribulation both internal and external; nor does it experience assurance of health, saving when it leaves behind it for good the day of temptation. — Morals on the Book of Job, Book VIII Augustine of Hippo: "If I fall asleep, I ask when will the day come; if I watch, I also look for when the evening comes. This is indeed the desire of work which torments man in rest, and that of rest which torments him in work. "From evening to morning I am filled with bitterness. That's where he came in separating from God. So God, advancing toward evening, drove them away. Which means that the unfortunate have no hope of relief until the morning, according to what is written: "In the morning I will appear before you (2); That is to say, when after the judgment, God, the true morning, will reveal himself to the righteous. This is why Our Lord is buried in the evening and resurrects in the morning (3). We can therefore compare this life to the morning star. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My flesh is clothed with worms and clods of dust: my skin is dried up and shrunken. But we shall make out these words more exactly and more applicably, if we go back to the order of the foregoing interpretation. For by sleep the torpor of inaction, and by rising the exercising of action, is represented. And hence this same cause of these pains is brought in immediately afterwards, when it is said, My flesh is clothed with corruption and foulness of dust. For, as we have said a little above, man wilfully forsook his innate stability, and plunged himself into the abyss of corruption: and hence now he either goes slipping in impure works, or defiled by forbidden thoughts. For, so to speak, being judicially bowed down beneath its own sin, our nature its very self is put out of the pale of nature, and, when let loose, it is carried even to the length of bad works, while, being held in, it is dimmed by the pressing imagination of bad works. Thus in the fulfilment of a forbidden deed, 'corruption' taints the flesh, while in the lightness of evil thought, dust as it were rises up before the eyes. By consenting to evil practices we are wasted with corruption, but by suffering in the heart the images of evil deeds, we are defiled with the stains of dust; and so he says, My flesh is clothed with foulness of dust. As if it were in plain words; 'The carnal life that I am subjected to, either the corruption of wanton practice defiles, or the cloud of wretched thought compasses about in the recollection of evil ways. And yet if we take this in the voice of the Holy Church Universal, doubtless we find her at one time sunk to the earth by the 'corruption' of the flesh, at another time by 'the defilement of dust.' For she has many in her, who whilst they are devoted to the love of the flesh, turn corrupt with the putrefaction of excess. And there are some that keep indeed from the gratification of the flesh, yet grovel with all their heart in earthly practices. So let Holy Church say in the words of one of her members, let her say what she undergoes from either sort of men, My flesh is clothed with corruption, and the defilements of dust. As if she told in plain words, saying, 'There are very many that are members of me in faith, yet these are not sound or pure members in practice: in that either being mastered by foul desires, they run out in the rottenness of corruption; or, being devoted to earthly practices, they are besmeared with dust. For in those, whom I have to endure, that are full of wantonness, I do plainly lament for the flesh turned corrupt; and in those, whom I suffer from, that are seeking the earth, what else is this but that I carry it defiled with dust?' And hence it is properly added at the same time concerning both sorts; My skin is dried up and shrivelled. For in the body of the Church, those that are devoted to outward concerns alone are suitably called 'the skin,' which same by becoming dry is contracted, in that the soul of carnal men, while their hearts are set on present objects, and covet what is close at hand, have no mind, as it were, to be made to stretch out after the things of the future world in longsuffering. These, while they disregard the richness of the interior hope, are dried up that they become shrivelled; in that if hopelessness did not parch their hearts, the fever of a little mind would never contract them. Thus it was this contraction that the Psalmist dreaded, when in fear of the drought of the same he said, May my soul be satisfied as with marrow and fatness. For the soul is 'satisfied with marrow and fatness,' when it is refreshed by the infusion of heavenly hope against the heat of present longings. And so the 'skin' being dried up shrivels, when the heart being given to outward objects, and dried up in hopelessness, is not stretched out in love of its Creator, but is folded up into itself, so to say, by wrinkled thought. But it is to be considered that carnal minds only delight in present things, because they never weigh well how transitory the life of the flesh is. For if they regarded the speed of its flight, they would never love it even when it smiled upon them. But Holy Church, in her elect members, daily minds how quick a flight belongs to outward things, and therefore she sets firm the foot of serious purpose in the interior. — Morals on the Book of Job, Book VIII Augustine of Hippo: "My body is formed of the rotten worms:" of an infinite number of verses. "And the earth has watered over the defilement of my wounds. Such are the desires and worries of the wicked, when they joyfully recount their sins. They make an occasion of sin, of what excites others to repentance, are dogs who come to lick the wounds of Lazarus (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My days are past more swiftly than a web is cut off by the weaver. By a very suitable image the time of the flesh is compared to a web. For as the web advances by threads, so this mortal life by the several days; but in proportion as it grows to its bigness, it is advancing to its cutting off. For as we have also said above, whilst the time in our hands passes, the time before us is shortened. And of the whole space of our lives those portions are rendered fewer that are to come, in proportion as those are many in number that have gone by. For a web, being fastened above and below, is bound to two pieces of wood that it may be woven; but in proportion as below the part woven is rolled up, so above the part that remains to be woven is being unwound, and by the same act, by which it augments itself in growth, that is rendered less which remains. Just so with the periods of our life, we as it were roll up below those that are past, and unwind at top those that are to come, in that in the same proportion that the past become more, the future have begun to diminish. But because not even does a web suffice for the setting forth of our span of time, for the rapid course of our life surpasses the speed and quickness even of that too, it is well said in this place, My days are past away more swiftly than a web is cut off by the weaver. For to the web there is a delay of growth, but to the present life there is no delay of coming to an end. For in the one when the hand of the workman is stopped, the end of the arrival is deferred, but in this latter, because we consume without end time ending every instant, even while resting we are brought to the end of our way, and along the course of our passage, we go on even in sleeping. Therefore the Elect, seeing that the moments of the present life run past at speed, never in this journey of most rapid motion fix the purpose of their hearts. And hence it is well added upon that, And are spent without any hope. The minds of lost sinners are bound fast with such love for the days of their present life, that they long to live for ever here in the same way. So that, if it were possible, they desire never to have the course of their life brought to an end. For they are too indifferent to take account of the future, they place all their hope in transitory things, they aim to have nothing but such objects as pass away. And while they think too much of transitory things, and never look forward to those that shall remain, the eye of their heart is so closed in insensible blindness, that it is never fixed on the interior light. Whence it often happens, that distress already shakes the frame, and approaching death cuts off the power of the breath of life, yet they never cease to mind the things that are of the world. And already the avenger is dragging them to judgment, and yet they themselves, occupied with the concerns of time, in the busy management of them, are only thinking how they may still live on in this world. In the act of leaving every thing, they dispose of all as if they were entering upon the possession of them, in that the hope of living is not broken, at the very moment when life is at an end. They are already being forced to judgment in feeling, yet they still cleave to the hold of their goods in solicitude. For by the hardened soul death is still believed to be far off, even when his touch is felt. And the soul is so separated from the flesh, that by keeping itself in excessive love for things present, when it is led to everlasting punishment, it does not know this mere thing, whither it is being led; and in leaving all that it would not love with bounds, it suddenly finds without bounds things that it never anticipated. But, on the other hand, the mind of the righteous is stretched in intentness after the eternal world, even when the present life goes smoothly along with it. It enjoys the high health of the flesh, yet the spirit is never hindered by dependence on it. No atom of death as yet breaks forth, still he daily regards it as present to him. For because life is unceasingly slipping by, the expectation of living is wholly cut short for him. Therefore it is well said of the passing days, And are spent without hope. As if it were declared in plain terms; 'I have not placed confidence of heart in the present life, in that all that is passing I have dismissed from my hopes, treading it under foot.' — Morals on the Book of Job, Book VIII Augustine of Hippo: "And my life flies faster than speech. I act even less than I speak. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: O remember that my life is wind. For those men love the life of the flesh as enduring, who do not consider how infinite is the eternity of the life to come; and whereas they take no thought of the sure stedfastness of the everlasting state, they take their exile for their home, darkness for light, going for standing. Since they that know nothing of greater things can never judge rightly of the least. For the order of judging requires that we should be above that which we are striving to try. Since if the mind is not able to rise above all things, it has no certain sight at all in relation to those, by which it is surpassed. And so it is for this reason that the lost soul is inadequate to estimate the course of the present 1ife, because from love of the same it is bowed down to the admiration thereof. But holy men, in proportion as they lift their hearts towards the eternal world, bethink themselves how short-lived that is which is closed by an ending. And all that is passing is rendered worthless to their senses, forasmuch as that pours in its light through the rays of intelligence, which once received never departs. And as soon as they contemplate the infinite extent of eternity, they cease any longer to desire as great whatsoever has an end to limit it. But the mind when lifted up is carried beyond the limits of time, even when by the flesh it is held fast in time, and it looks down from a greater height on all that is to have an end, the more truly it knows the things without end. Now this very consideration of the short span of man's estate is itself an offering of singular efficacy to our Maker. Whence a sacrifice of this merit is here rightly offered together with prayer, when it is said, O remember that my life is wind. As if it were said in plain words, 'Regard with loving-kindness one that is quickly gone, in that I claim to be looked upon by Thee with greater pity, even in proportion as I myself do not turn away mine eyes from the contemplation of my short span.' But seeing that when the season of our present life is cut short, there is no more return to the work of earning our forgiveness, it is rightly added, Mine eye shall no more return to see good. The eye of the dead 'no more returneth to see good,' in that for the setting forth of good works, the soul once snipped of the flesh knows no return. It is hence that the rich man, whom the fire of hell was devouring, knew that he could never restore himself by doing works; for he never turned himself to do good to himself, but to his brethren that were left; I pray thee, father Abraham, that thou wouldest send him to my father's house; for I have five brethren, that he may testify unto them, lest they also come into this place of torment. For hope even though unfounded is used to cheer the stricken soul; but the lost, that they may feel their woe the keener, lose even hope as to pardon. And hence when he was given over to avenging flames, he was not anxious to help himself, as we said, but his brethren, in that he knew that he would never be without the torments of those fires, the punishment of despair being superadded. Hence Solomon saith, Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. So 'the eye shall no more return to see good,' in that the soul, on meeting with its recompense, is never again recalled to tell to the account of practice. Therefore forasmuch as all that is seen is fleeting, and the things that follow are to endure, blessed Job rightly combined the two in one verse, saying, O remember that my life is wind: mine eye shall no more see good. For looking at the transitoriness of things present, he says, O remember that my life is wind. But contemplating the eternity of those that come after, he added, Mine eye shall no more return to see good. — Morals on the Book of Job, Book VIII Ishodad of Merv: "My eye will begin to see good again." Here the author refers to the hope that is reserved for people in the new world. — COMMENTARY ON Job 7:7 Augustine of Hippo: "Remember, then, that my life is a breath," that is, that it suffers spiritual hunger. "And that I can not return to things visible. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The eye of man shall not see me. For 'the eye of Man' is the pity of the Redeemer, which softens the hardness of our insensibility, when it looks upon us. Hence, as the Gospel witnesses, it is said, And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord. And he went out, and wept bitterly. But the soul when divested of the flesh 'the eye of Man' doth not henceforth at all regard, in that it never delivers him after death, whom grace doth not restore to pardon before death. For hence Paul saith, Behold, now is the accepted time, behold, now is the day of salvation. Hence the Psalmist saith, For His mercy is for the present state of being; for this reason, that the man whom mercy doth not rescue now, after the present state of being, justice alone consigns to punishment. Hence Solomon saith, And if the tree fall toward the south or toward the north, in the place where the tree falleth there it shall be. For when, at the moment of the falling of the human being, either the Holy Spirit or the Evil Spirit receives the soul departed from the chambers of the flesh, he will keep it with him for ever without change, so that neither once exalted, shall it be precipitated into woe, nor once plunged into eternal woes, any further arise to take the means of escape. Therefore let the holy man, contemplating the ills of mankind, viz. how he is removed from the present world without the knowledge of his Redeemer, and buried in everlasting flames without remedy, and taking up their voice in his own person, give utterance to the words, And the eye of man shall not see me. Forasmuch as the man whom the grace of the Redeemer doth not now look upon to correct, it doth not then visit to keep from destruction. For the Lord, when He cometh to judgment, looketh on the sinner to smite, but He doth not look on him to acknowledge him in bestowing the grace of salvation. He taketh account of sins, and knoweth not the life of those that perish. Hence after that the holy man had averred that he could no more be 'seen by the eye of Man' after the present life, he rightly added at once; Thine eyes are upon me, and I shall not stand. As though he said in plain words; 'Thou, when thou comest in severity to Judgment, both seest not, to save, and yet seest, to smite, in that him, whom Thou lookest not on in the present life with the pitifulness of Thy saving care, hereafter looking on Thou dost extinguish by Thy law of justice. For now the sinner casts away the fear of God, and yet lives, blasphemes and yet prospers, because the pitiful Creator would not in seeing punish him, whom He would rather by waiting for bring to amendment; as it is written, And winkest at the sins of men for their repentance. But when the sinner is then looked upon, he 'does not stand,' in that when the strict Judge minutely examines his deserts, the convicted sinner cannot bear up against his torments. Not but that this likewise accords with the voice of the righteous, whose mind is ever anxiously fixed on the coming Judgment. For they have fears for every thing that they do, whilst they heedfully consider who are the persons, and before what a Judge they will have to stand. They behold the power of His Mightiness, and they consider what an amount of guilt they are tied and bound with from their own imperfection. They reckon up the evil deeds of their own doing, and multiply over against them the benefits of their Creator. They reflect how rigidly He judges wicked deeds, how minutely He examines good ones; and they foresee without a shadow of doubt that they will be lost, if they be judged apart from pity: for even this very life that we seem to live righteously is sin, if, when He takes account of our lives, the mercy of God does not make allowance for it in His own eyes. For it is hence written in this very book, Yea, the stars are not pure in His sight. For strictly judged in His sight those very persons do also bear spots of defilement, that shine bright in the purity of holiness. Therefore it is well said, Thine eyes are upon me, and I shall not stand. As if it were said in plain terms by the voice of the righteous man, 'If I be sifted with an exact scrutiny, I cannot stand up in undergoing judgment, for life cannot bear up against punishment, if the mercilessness of just retribution bears hard upon it.' — Morals on the Book of Job, Book VIII Augustine of Hippo: "He who sees me will know me no more. Because I will change. By the "who sees me" we must hear the demon who looks at us with envy. "Your eyes are turned towards me, and I no longer stand. You have destroyed in me the carnal life, which made it reign over me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: As the cloud is consumed and vanisheth away; so he that goeth down to hell shall come up no more. For a cloud is suspended in the higher regions, but it is condensed and driven by the wind that it flies, and it is scattered by the heat of the sun that it vanishes. Thus, thus verily is it with the hearts of men, which by the faculty of reason bestowed upon them dart on high, but driven by the blasts of the evil spirit, they are forced hither and thither by the bad impulses of their desires, but by the searching eye of the Judge above they are melted as if by the heat of the sun, and being once consigned to the regions of woe, never return for the benefit of working. Let the holy man then, in setting forth the elevation, the career, and the eclipse of the human race, exclaim, As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more. As if he spake in plain words, saying, 'In flying on high he is brought to nought, who by exalting himself is advancing to destruction, whom, if sin once force to punishment, mercy never more restores to pardon.' Hence it is yet further added, He shall return no more to his own house. As the house of the body is a bodily habitation, so that becomes to each separate mind 'its own house,' whatsoever thing it is used to inhabit in desire. And so 'there is no more returning to his own house,' because, when once a man is given over to eternal punishments, he is henceforth no more recalled thither, where he had attached himself in love. Moreover by the designation of hell the despair of the sinner may also be set forth, of which it is said by the Psalmist, In hell, who shall confess to Thee? Whence again it is written, When the ungodly man cometh into the pit of sinners, he contemneth. Now whosoever yields himself to ungodliness, doth assuredly quit the life of righteousness by a proper death. But when a man after sin is furthermore overwhelmed by a mountain of despair, what else is this but that after death he is buried in the torments of hell? Therefore it is rightly said, As the cloud is consumed, and vanisheth alway, so he that goeth down to hell shall come up no more; in that it very often happens, that with the commission of wickedness despair also is united, and the way of returning is henceforth cut off. But the hearts of the despairing are rightly compared to clouds, in that they are at once darkened with the mists of error, and thick with the number of sins; but being consumed, they vanish away, in that being lighted up by the blaze of the final Judgment, they are scattered to the winds. 'The house' too is often understood for the dwelling-place of the heart. Hence it is said to one that was healed, Go to thine house; in that it is most meet that the sinner after pardon should turn back into his own mind, so as not to do aught a second time which may justly subject him to the scourge. But he that has 'gone down to hell,' shall no more 'ascend into his own house,' in that him, that despair overwhelms, it puts forth without from the habitation of the heart. And he cannot return back within, because when he has been ejected without, day by day he falls urged on into worse extremes. — Morals on the Book of Job, Book VIII Augustine of Hippo: "As a cloud driven out of the sky," or dissipated in the sky; as they say, driven out by iron. He teaches here that he was rescued by the sky to purify his soul, or that there is no more cloud for him, because it has been reduced to an unmixed air, purified by the rays of the sun, and so the darkness of flesh and blood is no longer in heaven. Because flesh and blood; will not possess the kingdom of heaven, after this mortal body has put on incorruptibility, and death will have been destroyed in its victory (2). "If man goes down to hell, he will not come back. Remember this so you do not go down there. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He shall return no more to his own house, neither shall his place know him any more. For 'the place' of man, but not a local place, the Creator Himself became, Who created him to have his being in Himself, which same place man did then forsake, when on hearing the words of the deceiver, he forsook the love of the Creator. But when Almighty God in the work of redemption shewed Himself even by a bodily appearing, He Himself, so to say, following the footsteps of His runagate, came as a place where to keep man whom He had lost. For if the Creator could not in any sense be styled 'a place,' the Psalmist, in praising God, would never have said, The children of thy servants shall dwell there. For we never say there, except when we mark out a place in a particular manner. But there are very many, who even after they have received the succour of the Redeemer, are precipitated into the darkness of despair, and they perish the more desperately, in proportion as they despise the very offered remedies of mercy. And so it is rightly said concerning him that is damned, Neither shall his place know him any more. For he is not known by his Creator in His sorer severity at the Judgment, in the same degree that he is not recalled even by His gifts to the grace of restoration. And hence it is particularly to be observed, that he does not say, 'Nor shall he know his own place any more;' but, Neither shall his place know him any more. For whereas that 'knowing' is ascribed not to the person, but to the place, the Creator Himself is manifestly set forth, by the name of 'a place,' Who, when He cometh in strictness for the final account, shall say to all that abide in iniquity, I know you not whence ye are. But the Elect severally, in proportion as they consider that lost sinners are unsparingly cut off, day by day purify themselves with greater diligence from the stains of the iniquity they have done; and when they see others on the brink of ruin grow cold in the love of life, they earnestly inflame themselves to tears of penitence. — Morals on the Book of Job, Book VIII Augustine of Hippo: "And he will not return to his house; That is to say, he will not find his first rest. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Therefore also I will not refrain my mouth. For that man 'refrains his mouth,' that is ashamed to confess the evil he has done. For to put the mouth to labour is to employ it in the confession of sin done, but the righteous man doth 'not refrain his mouth,' in that forestalling the wrath of the searching Judge, he falls wroth upon himself in words of self-confession. Hence the Psalmist saith, Let us come before His Presence with confession. Hence it is delivered by Solomon, He that coveteth his sins shall not prosper, but whoso confesseth, and forsaketh them shall have mercy. Hence it is written again, The just man is first the accuser of himself. But the mouth is never opened in confession, unless at the thought of the searching Judgment the spirit is in straits from fear; and hence it is fitly said afterwards, I will speak in the anguish of my spirit. For 'anguish of the spirit' sets the tongue in motion, so that the voice of confession is levelled against the guilt of evil practice. Moreover it is to be borne in mind, that oftentimes even the reprobate make confession of sins, but are too proud to weep for them. But the Elect prosecute with tears of severe self-condemnation those sins of theirs which they disclose in words of confession. Hence it was well that after blessed Job had pledged himself not to spare his lips, he added directly the anguish of the spirit. As if he avowed plainly, saying, 'The tongue doth in such sort tell of guilt, that the spirit is not ever let go loose amidst other things, free of the sting of sorrow; but in telling my sins, I disclose my wound, and in thinking over my sins for their amendment, I seek the cure of the wound in the medicine of sorrow.' For he that tells indeed the evil deeds he has done, but holds back from lamenting what he has told, he as it were by taking off the covering discovers the wound, but in deadness of mind he applies no remedy to the wound. Therefore it is needful that sorrow alone should wring out the voice of confession, lest the wound, being exposed, but neglected, in proportion as it is henceforth more freely touched through the knowledge of our fellowcreatures, fester so much the worse. Contrariwise the Psalmist had not only disclosed the sore of his heart, but was furthermore applying to it thus laid bare the remedy of sorrow, when he said, I acknowledge my sin unto Thee, and my iniquity will I think on. For by so 'acknowledging' he discovered the hidden sore, and by thus 'thinking on' it, what else did he, than apply a remedy to the wound? But to the mind that is distressed, and anxiously thinking on its own ills, there arises a strife in behalf of self against self. For when it urges itself to the sorrows of penitence, it rends itself with secret upbraiding. And hence it is justly added afterwards, I will converse with the bitterness of my spirit. For when we are in trouble from dread of God's judgment, whilst we bewail some things done wrong, seeing that by the mere force of our bitterness alone we are stirred up to enter into ourselves more observantly, we find in ourselves other things also to bewail more largely. For it often happens that what escaped us in our insensibility, is made known to us more exactly in tears. And the troubled mind finds out more surely the ill that it has done and knew not of, and its conflict discovers to it in a true point of view how far it had deviated from the peace which is of truth, in that its guilt, which while secure it thought not of, it finds out in itself when disturbed. For the bitterness of penance gaining ground urgently brings home to the confounded heart the unlawful things it has committed, exhibits the Judge arrayed against them in severity, strikes deep the threats of punishment, smites the soul with consternation, overwhelms it with shame, chides the unlawful motions of the heart, and disturbs the repose of its mischievous self-security, all the good gifts that the Creator has vouchsafed to bestow upon him, all the evil that he himself has done in return for the good things of His hand, are reckoned up, how that he was created by Him in a wonderful way, that he was sustained freely and for nought, that he was endowed with the substance of reason at his creation, that he was called by the grace of his Creator, that he himself even when called refused to follow, that the pitifulness of Him that calleth did not disregard him, not even when deaf and resisting, that he was enlightened with gifts, that of his own free will, even after these gifts received, he blinded himself by wicked deeds, that he was cleared from the wrong doings of his state of blindness by the strokes of fatherly solicitude, that by means of the pains of these strokes he was restored to the joys of saving health by the remedy that mercy applied, that being subject to certain bad practices, though not of the worst sort, he does not cease to sin even in the midst of these strokes; that the grace of God even when slighted did not abandon its sinner. And thus whereas it upbraids with so much keenness the agitated mind at one time by a display of the gifts of God, another time by the reproaches of its own behaviour, the bitterness of spirit has a tongue of its own in the heart of the righteous, which speaks to it the more searchingly, in proportion as it is heard within. And hence it is not at all said, 'I will talk in the bitterness of my spirit,' but I will converse with the bitterness; in that the force of grief, which taking each sin separately, stimulates the deadened mind to lamentations, as it were shapes words of converse to it, wherein it being chidden might find itself out, and henceforth rise up with better heed to the safe keeping of itself. — Morals on the Book of Job, Book VIII Ishodad of Merv: "Am I the sea, or the dragon?" That is, you have imposed a limit that the sea must not trespass, so that it might not submerge the earth. You did the same with the dragon, that it might not go out and destroy all that it met. But why do you continue to punish me so harshly, for I am a feeble man with a short life? — COMMENTARY ON Job 7:12 Augustine of Hippo: "That's why I will not remember my words:" I'll admit my mistakes because it's time. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Am I a sea or a whale, that thou hast compassed me about with a prison? Man is 'compassed about with a prison,' in that he very often both strives to mount on high by the strides of virtuous attainments, and yet is impeded by the corruption of his fleshly part. Of which same the Psalmist rightly prays that he might be divested, saying, Bring my soul out of prison, that I may praise Thy Name. But what have we set forth by the designation of 'the sea,' saving the hearts of carnal men tossed with swelling thoughts? and what by the name of 'a whale,' except our old enemy? who when in taking possession of the hearts of the children of this world he makes his way into them, does in a certain sort swim about in their slippery thoughts. But the whale is made fast in prison, in that the evil Spirit, being cast down below, is kept under by the weight of his own punishment, that he should have no power to fly up to the heavenly realms, as Peter testifies, who saith, God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgment. 'The whale' is fast bound in prison, in that he is prevented from tempting the good as much as he desires. The sea too is 'compassed about with a prison,' in that the swelling and raging desires of carnal minds, for the doing of the evil that they long for, are clogged by the straitness of their inability. For they often long to have power over their betters, yet by the Divine ordering, that regulates all things marvellously, they are made to bow beneath them. They desire, being exalted high, to injure the good, yet being brought under their power, they look for consolation from them. For the sake of fulfilling the gratification of the flesh, they covet length of years in the present life, yet they are carried off from it with haste. Concerning such it is well said by the Psalmist, And He put the waters as it were in a skin. For 'the waters are in a skin' when their loose desires, in that they find not the execution in deed, are kept down under a carnal heart. Therefore the whale and the sea are hemmed in by the close pressure of a prison, in that whether as regards the evil spirit or his followers, in whose minds he gathers himself and sets rolling therein the waves of tumultuous thoughts, the rigour of the Most High confines them, that they should have no power to accomplish the evil things that they are set upon. But holy men, in proportion as they contemplate the Mysteries of heavenly truths with more perfect purity of heart, pant after them with daily increased ardour of affection. They long to be henceforth filled to the full at that fountain head, whence they as yet taste but a little drop with the mouth of contemplation. They long entirely to subdue the promptings of the flesh, no longer to be subject to any thing unlawful in the imaginations of the heart springing from the corruption thereof. But because it is written, For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things, therefore they henceforth rise above themselves in purpose of mind, but being still subject to the capricious motions of their imperfect nature, they lament that they are confined in the prison-house of corruption. Am I a sea or a whale, that Thou dost compass me about with a prison? As if it were in plain words; 'The sea or the whale, i.e. the wicked and their prime mover, the Evil Spirit, because they desire to have a loose given them for the mere liberty of committing iniquity alone, are justly held bound in the prison of the punishment inflicted on them. But I, that already long for the liberty of Thine eternal state, why am I still enclosed in the prison of mine own corruption?' Not that this is either demanded in pride by the righteous, in that being inflamed with the love of the Truth they desire completely to surmount the narrow compass of their imperfect condition; nor yet that it is unjustly ordered by the Author of the just, in that in delaying the wishes of His Elect, He puts them to pain, and in paining purifies, that they may one day be the better enabled by that delay, for the receiving that they desire. But the Elect, so long as they are kept away from the interior rest, turn back into their own hearts, and being there buried from the tumults of the flesh, as it were seek a retreat of infinite delight. But therein they often feel the stings of temptation, and are subject to the goadings of the flesh, and there they meet with the hardest toils, where they had looked for perfect rest from toil. — Morals on the Book of Job, Book VIII Augustine of Hippo: "Am I like to deny it or the dragon? Because you did not reject me like you. repel the wicked or the demon. "You have charged to watch over me; That I may not be moved like the shores of the sea. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When I say my bed shall comfort me, I shall be eased in speaking with myself on my couch, then Thou scarest me with dreams, and terrifiest me through visions. For in Holy Writ a 'bed,' a 'couch,' or 'litter,' is usually taken for the secret depth of the heart. For it is hence that under the likeness of each separate soul, the Spouse, urged by the piercing darts of holy love, says in the Song of Songs, By night on my bed I sought him, whom my soul loveth. For 'by night and on the bed is the beloved sought,' in that the appearance of the Invisible Creator, apart from every image of a bodily appearing, is found in the chamber of the heart. And hence 'Truth' saith to those same lovers of Him, The kingdom of God is within you. And again, If I go not away, the Comforter will not come. As if it were in plain words; 'If I do not withdraw My Body from the eyes of your fixed regard, I lead you not by the Comforter, the Spirit, to the perception of the unseen.' Hence it is said by the Psalmist of the just, The Saints shall be joyful in glory, they shall rejoice upon their beds; in that when they flee the mischiefs from things without, they exult in safety within the recesses of their hearts. But the joy of the heart will then be complete, when the fight of the flesh shall have ceased without. For so long as the flesh allures, because as it were the wall of our house is shaken, even the very bed is disturbed. And hence it is rightly said by that Psalmist, Thou hast made all his bed in his sickness. For when temptation of the flesh moves us, our infirmity being made to tremble disturbs even the bed of the soul. But what do we understand in this place by 'dreams' and 'visions' saving the representations of the last searching Judgment? What we already have some slight glimpse of through fear, but do not see it as it really is. Thus holy men, as we have said, ever turn back to the secret recesses of the heart, when from the world without, they either meet with successes beyond their wishes, or with adversities beyond their strength, and, wearied with their toils without, they seek as a bed, or litter, the resting-places of the heart. But whilst by certain pictures of their imagination they see how searching the judgments of God are, they are as it were disturbed in their very repose on their beds by the vision of a dream. For they behold after what sort the strict Judge cometh, Who while with the power of infinite Majesty He lights up the secret recesses of the heart, will bring back every sin before our eyes. They bethink themselves what the shame of that is, to be confounded in the sight of the whole human race, of all the Angels and the Archangels. They reflect what agony is in store after that confounding, when at one and the same time guilt shall prey upon the soul imperishably perishing, and hell fire upon the flesh unfailingly failing. When, then, the mind is shaken by so terrific a conception, what else is this but that a sad dream is presented upon the bed? Therefore let him say, When I say, My bed shall comfort me, and I shall be eased talking with myself on my couch; then Thou scarest me with dreams, and terrifiest me through visions. As if he confessed openly, saying, 'If fleeing from external things, I turn back into the interior, and am anxious in some sort to rest upon the bed of my heart, there, whilst Thou dost set me to the contemplation of Thy severity, Thou makest me to fear horribly by the mere images my foresight raises up.' Now it is well said, And I shall be eased, talking with myself in my bed, in that when we return wearied to the silence of our hearts, as it were holding converse on our beds, we handle the secret words of thought within ourselves. But this very converse of ours is turned into dread, in that thereby there is more forcibly presented to us in imagination the view, which holds out the terrors of the Judge. — Morals on the Book of Job, Book VIII Augustine of Hippo: "I had said to myself: My bed will comfort me:" the carnal pleasures where he rested. "And" on my couch I will bring sweetness to my troubles: "And yet I must give you all my consolation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then Thou scarest me with dreams, and terrifiest me through visions. But lest anyone should be at pains to make out these words after the literal sense, it is of great importance to find out in how many ways the mind is affected by images from dreams. For sometimes dreams are engendered of fulness or emptiness of the belly, sometimes of illusion, sometimes of illusion and thought combined, sometimes of revelation, while sometimes they are engendered of imagination, thought, and revelation together. Now the two which we have named first, we all know by experience, while the four subjoined we find in the pages of Holy Writ. For except dreams were very frequently caused to come in illusion by our secret enemy, the Wise Man would never have pointed this out by saying, For dreams and vain illusions have deceived many, or indeed, Nor shall ye use enchantments, nor observe dreams. By which words it is shewn us how great an abomination they are, in that they are joined with 'auguries.' Again, excepting they sometimes came of thought and illusion together, Solomon would never have said, For a dream cometh through the multitude of business. And unless dreams sometimes had their origin in a mystery of a revelation, Joseph would never have seen himself in a dream appointed to be advanced above his brethren, nor would the espoused of Mary have been warned by the Angel in a dream to take the Child and to fly into Egypt. Again, unless dreams sometimes proceeded from thought and revelation together, the Prophet Daniel, in making out the vision of Nebuchadnezzar, would never have set out with thought as the root; As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter, and He That revealeth secrets maketh known to thee what shall come to pass. And soon afterwards, Thou, O king, sawest and beheld a great image. This great image, that was great, and its stature lofty, stood before thee, &c. Thus while Daniel declares in awful terms the dream about to be fulfilled, and shews in what thoughts it had its rise, it is made plain and manifest that the thing very frequently proceeds from thought and revelation combined. Now it is clear, that since dreams shift about in such a variety of cases they ought to be the less easily believed, in proportion as it less easily appears from what influencing cause they spring. For it often happens that to those, whom the Evil Spirit cuts off when awake through the love of the present life, he promises the successes of fortune even whilst they sleep, and those, whom he sees to be in dread of misfortunes, he threatens with them the more cruelly by the representations of dreams, that he may work upon the incautious soul by a different kind of influence, and either by elevating it with hope or sinking it with dread, may disturb its balance. Often too he sets himself to work upon the souls of the Saints themselves by dreams, that at least for a passing moment they may be thrown off the line of steady thought, though by their own act they straightway shake the mind clear of the delusive phantasy. And our designing foe, in proportion as he is utterly unable to get the better of them when awake, makes the deadlier assault upon them asleep. Whom yet the dispensation of the Highest in loving-kindness alone allows to do so in his malevolence, lest in the souls of the Elect their mere sleep, though nothing else, should go without the meed of suffering. Therefore it is well spoken to Him that ruleth over all, When I say, my bed shall comfort me, I shall be eased talking with myself on my couch; then Thou scarest me with dreams, and terrifiest me through visions. Surely in that God ordereth all things wonderfully, even He Himself doth that thing, which the Evil Spirit seeks to do unjustly, whilst He letteth it not be done saving justly. Now forasmuch as the life of the righteous is at once assaulted on watch by temptation, and harassed in dreaming by illusion; undergoes without the mischiefs of its corruption, and within painfully carries in itself unlawful thoughts; what may it do in order to pluck the foot of the heart out of the mazes of such numberless entanglements? — Morals on the Book of Job, Book VIII Augustine of Hippo: "You will terrify me in my sleep, and you will trouble me with horrible visions. By the tribulations of the present life, true dreams as well as its prosperity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: So that my soul chooseth hanging and my bones death. What is then represented by the soul but the bent of the soul, and by the bones, the strength of the flesh? Now every thing that is hung is assuredly lifted up from things beneath; therefore 'the soul chooseth hanging that the bones may die,' in that whilst the mind's intent lifts itself on high, it extinguishes all the strength of the exterior life in itself. For the Saints know it for a most certain truth, that they can never enjoy rest in the present life, and so they 'choose hanging,' in that quitting earthly objects of desire, they raise the mind on high. But whilst hung on high they inflict death on their bones, in that for love of the land above, having their loins girt in press and pursuit after virtuous attainments, all wherein they were afore time strong in the world, they load with the chain of self-abasement. It is well to mark how Paul had his soul suspended aloft, who said, Nevertheless I live: yet not I, but Christ liveth in me. And again; Having a desire to depart and to be with Christ. And, For to me to live is Christ, and to die is gain. Who recalling to mind the achievements of earthly strength, reckoned up as it were so many bones in himself, saying, An Hebrew, of the Hebrews, as touching the Law a Pharisee; concerning zeal, persecuting the Church of God. But by that 'hanging' of his soul, how that he does to death these bones in himself, he immediately declares, in that he adds, But what things were gain to me, these I counted loss for Christ. Which same bones he implies were still more mercilessly dealt with to destruction in himself, when he adds, For whom I have made all things loss, and do count them but dung. But in what manner he hung without life and his bones all dead, he shews, in that he adds in that place, saying, That I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Jesus Christ. But whereas by bringing together his declarations we have avouched Paul to have been suspended aloft dead to the world, let us now shew whether blessed Job, being filled with the same Spirit, eschews the concupiscence of the exterior life. — Morals on the Book of Job, Book VIII Olympiodorus of Alexandria: "I beg of you. Take away my life. Deliver me from my pains through death. In fact, you did not create me immortal. So … may [I] enjoy quiet and tranquility in the future. I do not demand, O Lord, anything contrary to your decree. You made me mortal, not immortal. Therefore bring me death." Moses prayed with these same words by saying, "If that is your purpose for me, then kill me." — COMMENTARY ON Job 7:15 Augustine of Hippo: "You will deliver my soul from this kind of life; Because of these frightful visions from which every soul will be delivered, fearing to receive them. "And I have from my bones repelled death. They would be seized by death, if in my terror I had not shown more courage and patience; which is their strength. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I have given over hope, I will not live any longer. There be some of the righteous, who so entertain the desire of heavenly things, that, notwithstanding this, they are not broken off from the hope of things earthly. The inheritance bestowed on them by God they keep for the supply of necessities, the honours awarded them on a temporal footing they retain; they do not covet the things of others, they make a lawful use of their own. Yet these are strangers to those same things that they have, in that they are not bound in affection to those very goods which they keep in their possession. And there are some of the righteous, who bracing themselves up to lay hold of the very height of perfection, whilst they aim at higher objects within, abandon all things without, who bare themselves of the goods possessed by them, strip themselves of the pride of honours, who by continuance in a grateful sorrow affect their hearts with longing for the things of the interior, refuse to receive consolation from those that are exterior, who whilst in spirit they drink of the inward joys, wholly extinguish in themselves the life of corporeal enjoyment. For it is said by Paul to such as these, For ye are dead, and your life it hid with Christ in God. The Psalmist spoke in their voice, when he said, My soul longeth, yea, even fainteth for the courts of the Lord. For they 'long' but do not 'faint,' who are already imbued indeed with heavenly desires, but notwithstanding are still not tired of the enjoyments of earthly objects. But he 'longeth, yea, even fainteth, for the courts of the Lord,' who whilst he desires the eternal world, doth not hold on in the love of the temporal. Hence the Psalmist saith again, My soul fainteth for Thy salvation. Hence 'Truth' bids us by His own lips, saying, If any man will come after Me, let him deny himself. And again; Whosoever he be of you that forsaketh not all that he hath, he cannot he My disciple. Thus the holy man, his soul parted from earthly objects of desire, sets himself in the number of such as those, when he saith, I have given over hope, I will not live any longer. Since for a righteous man 'to give over hope' is to quit the good things of the present life, in making choice of eternity, and to put no trust in temporal possessions. And whilst doing this, he declares that he 'will not live any longer,' in that by a quickening death he is daily killing himself to the life of passion. For be it far from us to think that the holy man should despair of the bountifulness of God's mercy, that he should withdraw the step of the heart from advancing in the interior way, that forsaking the love of the Creator he should as it were stop on the road lacking a guide, and pierced with the sword of rifling despair, be brought to ruin. But lest we seem violently to wrest his sayings according to the caprice of our own view, we ought to form our estimate of what is promised by that which follows after. For in what sense he said this, he does himself immediately point out, in that he adds, Spare me, O Lord, for my days are nothing. For neither do the two words agree together, I have given over hope, and, spare me. For he that 'gives over hope,' no longer begs to be spared; and he who is still anxious to be spared, is surely far from 'giving over hope.' It is on one sort of grounds then that he 'gives over hope,' and on another that the holy man prays to be spared; in that whilst he abandons the good things of this transitory life in 'giving over the hope' thereof, he rises more vigorous in hope for the securing of those that shall endure. So that in 'giving over hope,' he is the more effectually brought to the hope of pardon, who seeks the things to come so much the more determinately, in proportion as he more thoroughly forsakes those of the present time in giving up hope. And we are to take notice, that when teaching us the strength of his heart, he delivered indeed but one sentiment about himself, but in teaching it to us he has repeated it a third time. For what he had said above, My soul chooseth hanging, it was in repeating this, that he added the words, I have given over hope, and in aiming at the blessings of eternity, and putting behind those of time, he last of all brought in this, Spare me. And what he said above, And my bones death, this same it was that he added, I will not live longer, and this he delivered to end with, for my days are nothing. But he lightly considers that his 'days are nothing,' because as we have often remarked already a little above, holy men, the more thoroughly they are acquainted with things above, in the same proportion they look down upon the things of earth from a loftier height. And therefore they see that the days of the present life are 'nothing,' because they have the eyes of their illumined soul fixed in the contemplation of eternity. And when they return thence to themselves, what do they find themselves to be but dust? And being conscious of their frailty, they are in dread of being judged with severity; and when they regard the force of that vast Energy, they tremble to have it put to the test what they are. — Morals on the Book of Job, Book VIII Augustine of Hippo: "I will not live always, to be always patient. The brevity of life and the fear of death served to correct me. So the devil can not be converted because he does not die, and his judgment is pronounced. Hence this word: "Fear is the beginning of wisdom." "Remove yourself from me, my life is nothing but vanity; Because I can not bear the hardships. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: What is man, that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him? God magnifieth man, in that He enriches him with the bountiful gift of reason, visits him with the inspiration of grace, exalts him with the greatness of imparted virtue; and whereas he is nothing in himself, yet through the bounty of His lovingkindness He vouchsafes to him to be a partaker of the knowledge of Himself. And the Lord 'setteth His heart upon man' so magnified, in that after His gifts He brings forth judgment, weighs merits with exactness, rigidly tries the weights of life, and exacts punishment from him afterwards the more strictly, in proportion as He prevents him here more bounteously by the benefit bestowed. So then let the holy man view the immensity of the Supreme Majesty, and recall the eye of reflection to his own frailty. Let him see that flesh cannot comprehend that which Truth through the Spirit teaches concerning Himself. Let him see that man's spirit, even when it is lifted up, is not able to bear the Judgment, which God holds over it, on a trial of strict recompensing, and let him say, What is man, that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him? As though he cried out in plain words, saying, 'Man is magnified with a spiritual gift, but yet he is flesh, and after Thy gifts, Thou takest strict account of his ways; yet if he be judged with pity set aside, the weight that rests over him from Thine exactness, not even the spirit that is raised to righteousness has strength to sustain, seeing that though Thy gifts draw him out beyond his own compass, yet at the inquest of Thy strict scrutiny his own frailty contracts him.' — Morals on the Book of Job, Book VIII Hesychius of Jerusalem: It is necessary, actually, to call that time "morning," because it is entirely light and drives the night away from this life. "You judge them for the time of rest," that is, not for the torments but for the delights and the reward. He, who is now constantly worthy of the "visit" of God, will receive then his judgment "for the rest." He is judged with the righteous, that is, is received [in heaven] together with the righteous, so that it may be known, in accordance with them what part is assigned to him and what is his destiny. Must he be placed with the patriarchs, or the prophets, or the apostles or the martyrs? — HOMILIES ON Job 10.7.18 Augustine of Hippo: "Or that you extend to him your spirit. Because he is endowed with reason and is said, "We have the Spirit of the Lord." Now, the characteristic of reason is to develop intelligence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And that Thou shouldest visit him in the dawn, and try him suddenly? Which is there of us that does not know that it is called the 'dawn,' when the night season is now changing into the brightness of light? so we too are closed in by the darkness of night, when we are dimmed by the practice of wickedness; but the night is turned into light, when the darkness of our erring state is illuminated by knowledge of the Truth. The night is turned into light, when the splendour of righteousness lights up our hearts, which the blindness of sin lay heavy upon. This dawn Paul saw rise in the minds of the disciples, when he said, The night is far spent, the day is at hand. And so the Lord 'visits us at the dawn,' in that He illumines the darkness of our state of error with the light of the knowledge of Himself, uplifts us with the gift of contemplation, exalts us to the stronghold of virtue. But it is to be observed, that after God 'visits him at the dawn,' He 'tries man suddenly,' in that both in drawing near He advances our souls to virtuous heights, and in withdrawing Himself He suffers them to be assaulted with temptation. For if after the bestowal of the gifts of virtue, she is never moved by any assault of temptation, the soul boasts that she has these of herself. Therefore that she may at one and the same time enjoy the gifts of a firm state, and humbly acknowledge her own state of infirmity, by the visitation of grace she is lifted up on high, and by the withdrawal of the same, it is proved what she is in herself. Which is well intimated to us in the history of the book of sacred reading, wherein Solomon is recorded both to have received wisdom from on high, and yet directly after that very wisdom was received, to have been assailed by the disputing of the harlots. For immediately after he had received the grace of that great enlightenment, he was exposed to the strife of base women; for that oftentimes when the visiting of the interior bounty illuminates our mind with virtues vouchsafed it, even filthy imaginations forthwith disorder it, that the soul, which being lifted up exults in the immensity of the gift, being at the same time struck by temptation, may discover what she is. So Elijah both being visited at the dawn, opened the doors of heaven by a word, and yet being 'tried suddenly,' fleeing helpless through the desert, was in dread of a single woman. Thus Paul is carried to the third heaven, and penetrating into the secrets of Paradise, he is held in contemplation; and yet when he returns to himself, travails against the assaults of the flesh, and is subject to another law in his members, by whose rebellion within him he grieves to see the law of the Spirit hard bestead. Therefore God 'visits at the dawn,' but, after this visiting, He 'tries suddenly,' in that He both lifts up by the gift vouchsafed, and by the same being for a while withdrawn, shews unaided man to himself. Which doubtless we are so long subject to, until the time, when the pollution of sin being clean taken away, we be renewed to the substance of promised incorruption. — Morals on the Book of Job, Book VIII Gregory the Dialogist: How long wilt Thou not depart from me, nor let me alone until I swallow down my spittle. The spittle runs into the mouth from the head, but from the mouth it is carried into the belly by being swallowed. And what is our head saving the Deity, through Whom we derive the original of our being, so as to be 'creature,' as Paul bears witness, who declares, The head of every man is Christ, and the head of Christ is God; and what is our belly, saving the mind, which, whilst it takes its food, i.e. heavenly perception, being invigorated, doth surely rule the members of the several actions. For except Holy Writ did sometimes describe the mind by the name of 'the belly,' Solomon surely would never have said, The spirit of man is the candle of the Lord, searching all the inward parts of the belly; forasmuch as whilst the grace of heavenly visitation illumines us, it discloses even all the depths of the mind that are hidden from our sight. What then is meant by the term 'spittle,' but the savour of interior contemplation, which runs down from the head to the mouth, in that issuing from the brightness of the Creator, whilst we are still set in this life, it but just touches us with a taste of revelation. And hence the Redeemer at His coming mixed the spittle with clay, and restored the eyes of him that was born blind, in that heavenly grace enlightens the carnal bent of our hearts, by a mixture of the contemplation of Itself, and from his original blindness restores man anew to perception. For whereas nature henceforth brought him forth in this place of exile, since he was banished from all the joys of Paradise, man was produced from his birth, as it were, without eyes. But, as the holy man teaches, this spittle runs into the mouth indeed, but that it should not reach into the belly, it is not swallowed down, in that the contemplation of the Divine Being grazes the sense, but does not perfectly refresh the mind, because the soul is unable perfectly to behold what as yet, the mist of corruption impeding the view, it sees by a hasty glimpse. For see how the soul of the Elect already bears down all earthly desires beneath itself, already mounts above all the objects that it sees are of a nature to pass away, is already lifted up from the enjoyment of external delights, and closely searches what are the invisible good things, and in doing the same is carried away into the sweetness of heavenly contemplation; already very often it sees something of the interior world as it were through the mist, and with burning desire strives to the utmost to be admitted to the spiritual ministries of the Angels, feeds on the taste of the Light Incomprehensible, and being carried out of self disdains to sink back again into self; for forasmuch as the body, which is in the way to corruption, still weighs down the soul, it has not power to attach itself to the Light for long, which it sees in a momentary glimpse. For the mere infirmity of the flesh by itself drags down the soul, as it mounts above itself, and brings it down, as it aspires, to provide for low cares and wants. And so spittle flowing from the head touches the mouth, but never reaches to the belly; in that our understanding indeed is henceforth watered with the dews of heavenly contemplation, but the soul is not at all fully satisfied. For in the mouth is the taste, but fulness in the belly; and so we cannot 'swallow down our spittle,' in that we are not suffered to fill ourselves with the excellency of heavenly brightness, which we taste as yet but in a sip. But whereas this very same that we are already in some slight degree made acquainted with above us, comes from the pitifulness of One that spareth, while that we cannot as yet obtain a perfect perception of it is of the punishment of the old curse still, it is rightly said now, How long dost Thou not spare me, nor let me alone, till I swallow down my spittle? As if it were in plain words; 'Then Thou dost perfectly spare man, when Thou admittest Him to the perfect measure of the contemplation of Thee; that being transported he may behold Thy brightness in the interior, and no corruption of his flesh without should hold him back. Then 'thou lettest me alone till I swallow down my spittle, when Thou replenishest me with the savour of Thy brightness even to the very overflow of fulness, that I should never henceforth go a hungered, with but a taste of the mouth, through lack of food, but be stedfastly stayed in Thee, the belly of my interior being watered.' — Morals on the Book of Job, Book VIII Augustine of Hippo: "How long will you keep me chained? In the bonds of tribulation. "Will not you abandon me, let me breathe? In order to be instructed by tribulation, I can contain and absorb, in the pains of my torment, the flow of carnal pleasure. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I have sinned; what shall I do unto Thee, O Thou Preserver of men? Observe how he confesses the ill that he has done, but the good that he should present to God in compensation, he no where can find, in that all virtue whatever of human practice is without power to wash out the guilt of sin, except His mercifulness in sparing foster it, and not His justice in judging press hard upon it. Whence it is well said by the Psalmist, Because Thy mercy is better than the life; in that howsoever innocent it may seem to be, yet with the strict Judge our life doth not set us free, if the lovingkindness of His mercy loose not to it the debt of its guilt. Or indeed when it is said, What shall I do unto Thee? it is plainly, shewn us that those very good things, which we are commanded to practise, are not a gain to Him that imposes the command, but to ourselves. Whence it is said again by the Psalmist, My goodness extendeth not unto Thee. Now the abjectness of our destitution is set forth, when God is called the 'Preserver of men,' in that if His preserving hand defend us not in the face of the snares of the secret adversary, the eye of our heedfulness sleeps on watch, as the Psalmist again bears record, who saith, Except the Lord keep the city, the watchman waketh but in vain. For it is through ourselves, that we have been brought to the ground, but to rise again by our own strength is beyond our ability. The fault of our own will laid us low once, but the punishment of our fault sinks us worse day by day. We strive by the efforts of our earnest endeavours, to lift ourselves to the uprightness we have lost, but we are kept down by the weight of our just dues. And hence it is fitly added, Why hast Thou set me opposite to Thee, so that I am a burthen to myself? Then did God 'set man opposite to Him,' when man forsook God by sinning. For being taken captive by the persuasions of the Serpent, he became the enemy of Him, Whose precepts he despised. But the righteous Creator 'set man opposite to Himself,' in that He accounted him an enemy by pride. And this very oppositeness of sin is itself made a weight of punishment to man, that he being wrongly free, might serve his own corruption, who while serving rightly exulted in the freedom of incorruption. For quitting the healthful stronghold of humility, he was brought by growing proud to the yoke of infirmity, and in erecting only bowed down the neck of the heart, in that he who refused to submit to the behests of God, prostrated himself beneath his own necessities; which we shall shew the better, if we set forth those burthens, first of the flesh and afterwards of the spirit, which he is made subject to after being cast down to the ground. For to say nothing of this, that he is liable to pains, that he gasps with fever; the very state of our body, which is called health, is straitened by its own sickness. For it wastes with idleness, it faints with work; failing with not eating, it is refreshed by food so as to hold up; going heavily with sustenance, it is relieved by abstinence, so as to be vigorous; it is bathed in water, not to be dry; it is wiped with towels, not by that very bathing to be too wet; it is enlivened by labour, that it may not be dulled by repose; it is refreshed by repose, that it faint not under the exertion of labour; worn with watching, it is recruited by sleep; oppressed with sleep, it is roused to activity by watching, lest it be worse wearied by its own rest; it is covered with clothing, lest it be pierced by the hardship of cold; fainting under the heat it sought, it is invigorated by the blowing of the air. And whereas it meets with annoyances from the very quarter whence it sought to shelter itself from annoyances, being badly wounded, so to say, it sickens by its own cure. Therefore fevers set aside and pains not in action, our very breath itself is sickness, whereunto there is never wanting the necessity of administering a cure. Since whatever the comforts we seek out for occasion of life, we as it were meet with so many medicines of our sickness; but the very medicine itself too is turned into a sore, in that attaching ourselves a little too long to the remedy we sought, we are more brought down in that which we prudently provide for our refreshment. Thus was presumption to be amended, thus was pride to be laid low. For whereas we once took to us a high spirit, so every day we carry the mud that runneth down. Our very mind too itself being banished from the secure delight of interior secresy, is now beguiled by hope, now tormented by fear; one while cast down by grief, at another time made light by a false mirth; it obstinately attaches itself to transitory objects, and is continually afflicted by the loss of them, in that it is also continually undergoing change by a course that carries it away; and being made subject to things changeable, it is also made to be at odds with its own self. For seeking what it has not got, it anxiously obtains it, and so soon as it has begun to possess the same, is sick of having obtained what it sought after. Oftentimes it loves what it once despised, and despises what, it used to love. It learns by dint of pains what are the things of eternity, but it forgets them in a moment, if it cease to take pains. It takes a long time to seek, that it may find, but a little concerning the things above, but speedily falling, back into its wonted ways, not even for a little space does it hold on in the things it has found. Desiring to be instructed, with difficulty it gets the better of its ignorance, and being so instructed it has a harder contest against the pride of knowledge; with difficulty it subjects to itself the usurping power of its fleshly part, yet it is still subject to the images of sin within, the works whereof it has already in vanquishing bound down without. It raises itself in quest of its Creator, but being thrown back, it is bewildered by the beguiling mist of corporeal attachments. It desires to survey itself, and to see how being incorporeal it bears rule over the body, and it cannot. It asks in a wonderful way what it is unable to answer itself, and remaining ignorant is at a loss under that, which it inquires with a wise purpose. Viewing itself as large and scanty at once, it knows nothing how to form a true estimate of itself, in that if it were not large it would not be seeking matters of so deep enquiry, and again if it were not little, it would at least find that which it asks of itself. Well therefore is it said, Thou hast set me opposite to Thee, so that I am a burthen to myself, in that whilst man being banished is both subject to annoyances in the flesh, and to perplexities in the mind, surely he carries about his own self as a grievous burthen. On every side he is beset with sicknesses, on every side he is hard bestead with infirmities, that he who, having abandoned God, thought to suffice to himself for his repose, might find nought in himself but a turmoil of disquietude, and might try to fly from himself so found, but having set his Creator at nought, might not have where to fly. — Morals on the Book of Job, Book VIII John Chrysostom: What does Job mean when he says, "What shall I be able to do for you?" What should I do in order to expiate my fault, in order to be reconciled with you? "O you who understand the human mind, why did you make me to be your accuser?" Job speaks this way not because he accuses God—God forbid!—but because what has happened to him raises a serious accusation against God. That is why he says, "You who understand the human mind." Even if they do not speak, you know their secret thoughts and all their intimate reflections, "such a righteous man has suffered such tremendous misfortunes!" But Job does not have the attitude of a man who tries to justify himself. In fact, he has not said, "I am righteous." Rather, they are deeply concerned about me, and that is why they have complained against you because of my trials. — COMMENTARY ON Job 7:20A-B Augustine of Hippo: "If I have sinned, what can I do for you? That means; if I have sinned, I can do nothing for you. Do men bother you with their speeches? You who know his thought, would you have formed the man so that his speeches turn against you; for you a burden? And if the sin of man, be in word, or. in action, can not reach you, why do not you forget it? why do you trust whoever committed it? Is it not necessary to relate to your goodness what is said above: "What is the man for you to exalt him? Because they did not understand this, Job's friends thought he had accused God. If the trials to which you submit me must not contain in me the disorderly movements, if you do not take care thus of me, what other motive have you to chastise the man? His sin can not harm you. Or if you see that he speaks against you, since you know his most secret thoughts, you must not establish what is against you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And why dost Thou not take away my transgression, and remove mine iniquity? By which same words, what else is intimated but the desire of the expected Mediator, concerning Whom John saith, Behold the Lamb of God, Which taketh away the sin of the world. Or rather sin is then completely taken away from mankind, when our corruption is changed in the glory of incorruption. For we can never be free from sin so long as we are held fast in a body of mortality, and therefore he longs for the grace of the Redeemer, i.e. for the wholeness of the Resurrection, who is looking to have his iniquity entirely 'taken away.' Hence immediately after adding both the punishment which was his due by birth, and the Judgment which he dreads in consequence of his own doings, he proceeds, For now shall I sleep in the dust, and if Thou shalt seek me in the morning, I shall not abide. It was said to the first man on his sinning, Dust thou art, and unto dust shalt thou return. Now by the 'morning,' is meant that manifestation of souls, which, when the thoughts are laid bare at the coming of the Judge, is as it were brought to light after the darkness of night. Of which same morning, it is said by the Psalmist, In the morning I shall stand before Thee and shall see. Now God's 'seeking' is His searching man with a minute inquest, and, in searching, judging him with rigorous strictness. Therefore let blessed Job, surveying the miseries of man's fallen condition, see how that he is both already closely pressed by a present punishment, and in yet worse plight as concerns the future, and let him say, For now shall I sleep in the dust, and if Thou shalt seek me in the morning, I shall not abide. As if he openly lamented, saying, 'In the present life indeed I already undergo the death of the flesh, and yet still further from the Judgment to come I dread a worse death, even the doom of Thy severity. I suffer destruction for sin, yet further on coming to Judgment I dread my sins being brought up again even after my dissolution. Therefore looking at the external death, let him say, For now shall I sleep in the dust, and dreading the interior let him add, And if Thou shalt seek me in the morning, I shall not abide. For however strong in righteousness, even the very Elect by no means suffice to themselves for innocency, if they be strictly examined in Judgment. But they find it now for an alleviation of their withdrawal hence, that they know in their humility that they never can suffice. Therefore they shelter themselves under the covering of humility from the sword of such a grievous visitation, and in proportion as awaiting the terribleness of the Judge to come, they tremble with continual alarm, so there is an unceasing progress in their becoming better prepared. — Morals on the Book of Job, Book VIII Augustine of Hippo: "And why have not you forgotten my iniquity? If my trials are not to be useful to me, and everything, even chastisement, do not come to me from your mercy? "Now I will return to the earth. "All purified that I will be of my sins, it will be necessary that I die and that my body is put in the ground. "I will get up and no one will see me again," in this land. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then answered Bildad, the Shuhite, and said, How long wilt thou speak these things? and how long shall the breath of the words of thy mouth be multiplied? To the unrighteous the words of the righteous are ever grievous, and such as they hear spoken for edification, they bear as a burthen put upon them. As Bildad, the Shuhite, plainly indicates in his own case, when he says, How long wilt thou speak these things? For he that says how long, shews that he cannot any longer bear words of edification. But whereas unfair men are too proud to be set right, they find fault with the things that are spoken well; and hence he immediately adds, And how long shall the breath of the words of thy mouth be multiplied? When multiplicity is blamed in the speech, surely it is thereby denied that there is weight of meaning in the sense. For the power of speakers on the highest matters is distinguished by a fourfold quality. For there be some whom fulness in speaking and thinking combined give width and compass, and there be some whom meagreness both of thought and utterance reduces to small dimensions; and there are some who are furnished with ability in speaking, but not with penetration in thinking; and there are some, who have penetration of thought to support them, but from barrenness of expression are made silent. For we discover the same in man that we often see in things without sense. Thus it very often happens that both an abundant supply of water is obtained from the deep of the earth, and that it is conveyed by ample channels upon the surface; and very often a scanty quantity lies concealed in the heart of the earth, and hardly finding a crevice to issue by, strains itself out in scanty dimensions without. Very often too the smallest quantity springs up out of reach of the eye, and when it finds an outlet gaping wide whereby it may issue forth from an ample opening, it swells out in a thin stream, and the big channels open themselves wide, but there is not aught for them to pour forth; and very often an ample store springs up out of sight, but being confined by narrow channels, it dribbles out in the smallest quantities. Just so in one sort the ample mouth delivers what the copious fountain of the wit supplies; in another, neither does thought furnish sense, nor the tongue pour it forth. In others, the mouth indeed is wide to speak, but for the giving out that which thought has provided for it, the tongue gets nothing at all; whilst in others, a full fountain of thought abounds in the heart, but a disproportionate tongue, like a scanty channel, confines it. In which same four sorts of speaking, the third only is obnoxious to blame, which appropriates to itself by words that, to the level whereof it doth not rise in wit. For the first is worthy of praise, in that it is powerful and strong in both particulars. The second deserves commiseration, which in its littleness lacks both. The fourth calls for aid, in that it has not power to embody what it thinks. But the third is worthy to be despised and ought to be restrained, in that while it lifts itself high in speech it is grovelling in sense; and like limbs swoln with inflation, it goes forth to the ears of the hearers big but void. And it is this which Bildad hurls as an accusation against blessed Job, saying, And how long shall the words of the breath of thy mouth be multiplied? For he that attributes multiplicity of words to the mouth, doubtless finds fault with the barrenness of the heart. As if he said in plain words, 'Thou art raised by abundance of breath in word of mouth, but thou art stinted by scantiness of sense.' But when bad men blame right things, lest they should themselves appear not to know what is righteous, the good things that are known of all men, and which they have learnt by hearsay, they deliver as unknown. — Morals on the Book of Job, Book VIII Ephrem the Syrian: So Bildad the Shuhite reproached Job because he thought that the words that Job had said for the sake of truth and justice were, in fact, spoken out of arrogance and disdain. — COMMENTARY ON Job 8:2 Gregory the Dialogist: How long wilt thou speak these things? and how long shall the breath of the words of thy mouth be multiplied? When multiplicity is blamed in the speech, surely it is thereby denied that there is weight of meaning in the sense. For the power of speakers on the highest matters is distinguished by a fourfold quality. For there be some whom fulness in speaking and thinking combined give width and compass, and there be some whom meagreness both of thought and utterance reduces to small dimensions; and there are some who are furnished with ability in speaking, but not with penetration in thinking; and there are some, who have penetration of thought to support them, but from barrenness of expression are made silent. In which same four sorts of speaking, the third only is obnoxious to blame, which appropriates to itself by words that, to the level whereof it doth not rise in wit. For the first is worthy of praise, in that it is powerful and strong in both particulars. The second deserves commiseration, which in its littleness lacks both. The fourth calls for aid, in that it has not power to embody what it thinks. But the third is worthy to be despised and ought to be restrained, in that while it lifts itself high in speech it is grovelling in sense; and like limbs swoln with inflation, it goes forth to the ears of the hearers big but void. And it is this which Bildad hurls as an accusation against blessed Job. — Morals on the Book of Job, Book VIII John Chrysostom: Bildad says, "be unjust in his judgments, or will he who has created everything overturn what is just?" Observe what he means: justice accompanies the Creator. However, even though Bildad's words are not entirely applicable to Job, let us see what he means. Do you not perceive the profound justice that reigns in the creation and its profound order? And how everything is well regulated and settled? Therefore, could he who maintains justice and order among the senseless creatures overturn the rules in your case? Further, why did God create everything? Is it not because of you, the human being? And so he who has created so many things, did he not give you what was right to share? He who has created you out of love and has created so many things for you, if he has shown his benevolence toward the universe, this is also a proof of his power. We often overturn justice because of our powerlessness, but "he has created everything," he says. Will he, who is so wise, so just, so powerful, be unjust? — COMMENTARY ON Job 8:2A-3B Gregory the Dialogist: Doth God pervert judgment? Or doth the Almighty pervert justice? These things blessed Job had neither in speaking denied, nor yet was ignorant of them in holding his tongue. But all bold persons, as we have said, speak with big words even well known truths, that in telling of them they may appear to be learned. They scorn to hold their peace in a spirit of modesty, lest they should be thought to be silent from ignorance. But it is to be known that they then extol the rectitude of God's justice, when security from ill uplifts themselves in joy, while blows are dealt to other men; when they see themselves enjoying prosperity in their affairs, and others harassed with adversity. For whilst they do wickedly, and yet believe themselves righteous, the benefit of prosperity attending them, they imagine to be due to their own merits; and they infer that God does not visit unjustly, in proportion as upon themselves, as being righteous, no cloud of misfortune falls. But if the power of correction from above touch their life but in the least degree, being struck they directly break loose against the policy of the Divine inquest, which a little while before, unharmed, they made much of in expressing admiration of it, and they deny that judgment to be just, which is at odds with their own ways; they canvass the equity of God's dealings, they fly out in words of contradiction, and being chastened because they have done wrong, they do worse. Hence it is well spoken by the Psalmist against the confession of the sinner, He will confess to Thee, when Thou doest well to him. For the voice of confession is disregarded, when it is shaped by the joyfulness of prosperity. But that confession alone possesses merit of much weight, which the force of pain has no power to part from the truth of the rule of right, and which adversity, the test of the heart, sharpens out even to the sentence of the lips. Therefore it is no wonder that Bildad commends the justice of God, in that he experiences no hurt therefrom. Now whereas we have said that the friends of blessed Job bear the likeness of heretics, it is well for us to point out briefly, how the words of Bildad accord with the wheedling ways of heretics. For whilst in their own idea they see Holy Church corrected with temporal visitations, they swell the bolder in the bigness of their perverted preaching, and putting forward the righteousness of the Divine probation, they maintain that they prosper by virtue of their merits; but they avouch that she is rewarded with deserved chastisements, and thereupon without delay they seek by beguiling words a way to steal upon her, in the midst of her sorrows, and they strike a blow at the lives of some, by making the deaths of others a reproach, as if those were now visited with deserved death, who refused to hold worthy opinions concerning God. — Morals on the Book of Job, Book VIII Didymus the Blind: Even Bildad is confused in his speech and is pulled in different directions by various doctrines, when he says, "If you yourself have not sinned, your sons have." Thereby he does not believe one is punished for someone else. But he may be included (in his reasoning), for he delivered the transgression into their hand due to their own sin. In so doing, he alludes to the collapse [of the house], through which Job's children died. "Son" he says, referring to the superior part in his speech, because Job had also daughters. Thus he indicates, since the sons, who had great value for Job, have sinned, obviously the daughters have sinned as well. — COMMENTARY ON Job 8:4 Gregory the Dialogist: Even if thy children have sinned against Him, and He have left them in the hand of their transgression; yet if thou wilt seek to God at dawn, and make thy supplication to the Almighty; if thou wilt walk pure and upright; surely now He will awake for thee, and make the habitation of thy righteousness at peace. As if the preachers of falsities were to say to afflicted Catholics, 'Provide for your lives, and learn what wrong things ye maintain from the condemnation of those that are dead from among you. For except your misbelief were displeasing to the Creator of all things, He would never take from you such numbers by destruction let loose to rage against them.' For he says, If thy children have sinned against Him, and He have left them in the hand of their transgression. As though he said in plain speech, 'They are left in the hand of their own wickedness, that refused to follow the life of our right rule.' Yet if thou wilt arise to God at dawn, and make thy supplication to the Almighty. For inasmuch as heretics think that the light of truth rests with themselves, they bid and summon Holy Church, as being in the night of error, to come to the dawning of the truth, that in the knowledge of God it may be led to rise, as in the dawning light, and by the prayer of penitence wash off past misdeeds. If thou wilt walk pure and upright; that is to say, pure in thought, upright in practice. Surely now He will awake for thee. As if it were in plain words, 'that He, Who now forbears to put forth the power of His protecting hand to thy tribulations, is as if asleep to the succouring of one going wrong.' And make the habitation of thy righteousness at peace, i.e. 'does away with the crosses of the present life, and vouchsafes without delay security in repose.' For because men that are bad reckon temporal enjoyment as a special blessing of Divine recompensing, what they themselves go after with solicitous concern, they promise to others as something great. Hence it very often happens that they either pledge themselves to regain them when lost, or draw on the minds of their hearers after still greater rewards of this world. — Morals on the Book of Job, Book VIII Julian of Eclanum: Even if your person is purified from guilt through your words, do not the sins of your house reflect the guilt of your principles? Therefore, it is not proper that you make your pains into complaints. It is, however, useful that you are purified through confession and the offering of prayers. — EXPOSITION ON THE BOOK OF Job 8:4 Augustine of Hippo: "He has taken their iniquities in their hands. He took them into their own hands, either to chastise them, or to falsify them, and thus to find his debtors, because they had sinned. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Yet if thou wilt seek to God at dawn, and make thy supplication to the Almighty. For inasmuch as heretics think that the light of truth rests with themselves, they bid and summon Holy Church, as being in the night of error, to come to the dawning of the truth, that in the knowledge of God it may be led to rise, as in the dawning light, and by the prayer of penitence wash off past misdeeds. — Morals on the Book of Job, Book VIII Olympiodorus of Alexandria: Bildad says, "I suggest you pray to the Lord with all your devotion and diligence. Everything else should come after your prayers." This is what "be early" means. — COMMENTARY ON Job 8:5-7 Gregory the Dialogist: If thou wilt walk pure and upright; surely now He will awake for thee, and make the habitation of thy righteousness at peace. That is to say, pure in thought, upright in practice. Surely now He will awake for thee. As if it were in plain words, 'that He, Who now forbears to put forth the power of His protecting hand to thy tribulations, is as if asleep to the succouring of one going wrong.' And make the habitation of thy righteousness at peace, i.e. 'does away with the crosses of the present life, and vouchsafes without delay security in repose.' For because men that are bad reckon temporal enjoyment as a special blessing of Divine recompensing, what they themselves go after with solicitous concern, they promise to others as something great. Hence it very often happens that they either pledge themselves to regain them when lost, or draw on the minds of their hearers after still greater rewards of this world. — Morals on the Book of Job, Book VIII Olympiodorus of Alexandria: And if you are true and empty of any deceit and falseness, God will give you back a condition of life and a status worthy of a righteous person. — COMMENTARY ON Job 8:5-7 Augustine of Hippo: "He will restore you to the life of righteousness," in the life that is due to righteousness, that is to say, in the blessed life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Insomuch that though thy beginning was small, yet thy latter end shall greatly increase. But if it is counsel within the soul that he calls 'the habitation of righteousness,' the leaders of false opinions promise afflicted Catholics 'the habitation of their righteousness at peace,' in that if they draw them to their own views, then indeed they hold their peace from opposition. For those who have let themselves be drawn into that which is wrong, are the more lulled to rest in temporal peace, in proportion as they are parted the wider from eternal peace. Moreover they promise that the riches of understanding shall be increased to all that follow them. And hence it is added, Insomuch that though thy beginning was small, yet thy latter end shalt greatly increase. Then because they do not easily obtain credit to their words, in that their life is often shewn to be worthy of contempt, they put forward the opinions of the Fathers of old, and turn the right line they take into a proof of their own erring way. — Morals on the Book of Job, Book VIII Olympiodorus of Alexandria: You will enjoy an abundance of goods as great as you possessed earlier. Notice how Bildad demonstrates in this part of his discourse of praise his belief that the happiness of the righteous is found in the material goods of worldly life. — COMMENTARY ON Job 8:5-7 Augustine of Hippo: "And your first prosperity shall appear without brightness," in comparison with future goods which are infinite. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For inquire, I pray thee, of the former age, and diligently search into the memory of the fathers. They give us notice that 'the former generation' and 'the memory of the fathers' are not seen but 'searched,' because they will not have that to be seen therein, which lies open before the eyes of all men. But sometimes, like good men, they give some instruction of a moral kind, and shew how the present may be gathered from the past; and from the things which are even now withdrawn from our eyes by passing away, they shew how little there is in the things that are seen before our eyes. — Morals on the Book of Job, Book VIII Julian of Eclanum: In order to give authority to his words, Bildad calls the venerable past as a witness, so that he may appear to know through long experience what he has said or is about to say. In a different sense, Bildad wants Job to learn from ancient examples what he had said before, that is, that God is appeased by the prayers of the righteous. Through God's support not only are calamities dissolved but also prosperity and happiness are returned. Thus God, whom they had invoked, protected Abraham and his descendants in their distress. Observe a third sense in Bildad's words: "I want you to consider the ancient examples, so that you may not despise my advice because of my youth." — EXPOSITION ON THE BOOK OF Job 8:8 Gregory the Dialogist: For we are but of yesterday, and know nothing, because our days upon earth are but a shadow. And so the generation of old is set before us to be inquired of, that the period of the present life may be shewn to pass away like a shadow; in this way, that if we recall to mind the things that have been and are now over, we clearly see how swiftly that also will be gone which we have in our hands. But it often happens that heretics go along with us in extolling the same fathers whom we venerate; but their sense being perverted, they strike at us by those very commendations of them. — Morals on the Book of Job, Book VIII Gregory the Dialogist: Shall not they teach thee, and tell thee, and utter words out of their heart? We must mark what he had said before, And the inspiration of the words of thy mouth is multiplied. But now when the fathers are brought to mind, he says, They shall utter words out of their heart. As though heretics abhorring the life of Holy Church said, 'Thou hast abundance of inspiration in thy mouth, in thy heart thou hast none of it. But they are to be heard in opposition, who, in uttering words from the heart, have taught the right thing by living like it.' But oftentimes the wicked, whereas the evil of their own crookedness is unknown to them, boldly pull in pieces the uprightness of others, and while they usurp to themselves authority of pronouncing rebukes against good men, they either deliver those good sentiments, which they have imbibed not by seeing but by hearing them, or else with lying lips lay that evil to the charge of others, which they are themselves guilty of committing. But when they give utterance to good thoughts, which they scorn to observe, it is to be remarked that very frequently Truth so speaks by the lips of her adversaries, that in putting their tongue in motion it smites their life. So that in telling of the highest perfection of righteousness while they know nothing of it, they themselves are rendered at once both judges by their words and accusers by their deeds. Hence Bildad subjoins words of wondrous truth against hypocrites, but he is running himself through with the point of his discourse. For unless he were himself in some slight degree a pretender of righteousness, he would never venture to teach a good man with so much temerity. And indeed they are words of singular force that he speaks, but they ought to have been addressed to fools, not to a wise man; to the wicked, not to a good person; in that he proclaims himself no less than insane, who, when the gardens are parched, pours water into the river. But in the mean time, laying aside the question to whom the thing is said, let us weigh well and minutely what it is that is said, that the sentiments delivered may edify ourselves, even though they assail the character of their Author. — Morals on the Book of Job, Book VIII Augustine of Hippo: "Will they not be able to teach you and speak to you wisely? The authority of many is always greater: he will therefore say what has been revealed to him from Christ, as already Eliphaz repeated what he had learned by inspiration. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Previously Bildad said that the teaching is passed on from the ancestors and fathers to the following generations. Now he supports this with an example. He says, "As papyrus does not prosper without water and reeds do not grow if they are not watered … likewise someone cannot produce useful fruit whose spirit has not received nourishment from higher authorities." But one can also say that human affairs are watered by providence as with water; if water is not added, they easily decrease and vanish. If, therefore, someone is hit by hardships but recovers from them, this happens with thanks to Providence. Even if what humans do seems to have a human root, it still does not last if Providence does not preside over it. Similarly the psalmist says beautifully, "Unless the Lord builds the house, those who build it labor in vain." [Bildad then comments], "They wither before any other plant." This means the same as Bildad's earlier comment but is said about every plant. He seems to mean that, big or small, everything in life is subjected to Providence and withers if it does not pay attention to it. — COMMENTARY ON Job 8:11-12 Gregory the Dialogist: Can the rush grow up without moisture? can the flag grow without water? To whom Bildad compares 'the rush' and 'the flag,' he himself immediately discloses, when he adds; Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God, and the hypocrite's hope shall perish. So that by the name of 'a rush' or 'a flag,' he denotes the life of the hypocrite, which has an appearance of greenness, but has no fruit of usefulness for the services of man, which continuing dry in barrenness of practice, is green with only the colour of sanctity alone. But neither does a rush grow without moisture, nor a flag without water, in that the life of hypocrites receives indeed the infused grace of the heavenly gift for the doing of good works, but in whatsoever it does seeking praises without, it proves void of fruit of the infused grace vouchsafed it. For they often perform wonderful deeds of miraculous power, they expel demons from bodies possessed, and by the gift of prophecy, by knowing anticipate things to come, yet they are separated from the Giver of so many blessings in the bent of the thought of their heart. For through His gifts they seek not His glory, but their own applause. And whereas by the benefits vouchsafed them they raise themselves in their own praise, they are assailing their Benefactor with the very gifts of His bounty. For they behave themselves proudly against Him that gave them, from the very circumstance whereby they should have been rendered the more thoroughly humble towards Him. But a judgment the more unsparing smites them hereafter, in proportion as heavenly Goodness now pours upon them even in their ingratitude the dew of His blessing in larger measure. And the fulness of the gift turns to the increase of condemnation to them, because when they are watered they bear no fruit, but under a hue of green rear themselves on high in barrenness. These 'Truth' well describes in the Gospel, saying, Many shall say to Me in that day, Lord, Lord, have we not prophesied in Thy Name? and in Thy Name have cast out devils? and in Thy Name done many wonderful works? And then will I profess unto them, I never knew you; Depart from Me, ye that work iniquity. Thus neither the rush nor the flag lives without water, because hypocrites do not take the greenness of good works, save by gift from above; but because they appropriate it to the use of their own applause, they grow green indeed in the water, but barren. — Morals on the Book of Job, Book VIII Augustine of Hippo: "Can the rush grow without water? So will the wicked drift away from divine mercy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God, and the hypocrite's hope shall perish. Now it is well added, Whilst it is yet in his flower, nor plucked with the hand, it withereth before any other herb. 'The rush in his flower' is the hypocrite in esteem. Now the rush springing up with sharp edges is not plucked with the hand, in that the hypocrite, having his feelings sharpened by presumption, disdains to be rebuked for his wickedness. In his flower he gashes the hand that plucketh him, in that the hypocrite in the midst of applause, that no one may dare to rebuke him, by his cutting tongue wounds the life of the rebuker without delay. For he desires not to be holy, but to be called holy; and when he may chance to be rebuked, it is as if he were lopped off in the full bloom of his reputation. He is enraged to be found out in his wickedness, he forbids the man that brings his guilt home to him to address him, in that he is as it were pained by being touched in a secret wound. Such as he was known to the ignorant, he would wish to be accounted of all men, and readier to lay down his life than to be reprimanded, he is made worse by censure, because he accounts the word of disinterested goodness as the dart of deadly smiting. Hence in exasperated passion he directly rises in abuse, and looks about for all the evil he can rake together against the life of his rebuker. He longs to prove him beyond all comparison guilty, that he may make himself out innocent, not by his own doings, but by the guilt of others; so that often the person repents that he has uttered a word of censure, and that just as from the hand of one plucking any thing, so from the mind of the person chiding, there runs out as it were the blood of sorrow, if I may say so. Hence it is well said by Solomon, Reprove not a scorner, lest he hate thee. For it is not proper for the good man to fear, lest the scorner should utter abuse at him when he is chidden; but lest being drawn into hatred, he should be made worse. And here it is necessary to be known, that the excellencies of good men, as they begin from the heart, go on increasing to the very end of the present life; but the practices of hypocrites, seeing that they are not rooted in secret, often come to nought before the present life is ended. For very frequently they devote themselves to the study of sacred scholarship, and because they prosecute it not for providing a store of merits, but for procuring commendations, the moment that they get hold of the sentence of human applause, and thereby secure the boon of transitory success, they give themselves with all their heart to worldly concerns, and are completely emptied of sacred scholarship, and by their way of acting afterwards, they shew how much they love the things of time, who before only had those of eternity alone on their lips. But it is very often the case that they exhibit an appearance of maturity put on, they shew fair by the composure of silence, by the forbearance of long suffering, by the virtue of continence; but when by means of these they have reached the height of the honour that they aimed at, and when respect is henceforth bestowed on them by all men, they immediately begin to let themselves out in wantonness of self-gratification, and they are their own witnesses against themselves that they held none of their good derived from the heart, in that they parted with it so soon. But sometimes there are persons found who give all they possess, and lavish all their goods upon the needy, yet before the end of their life, inflamed with the itch of avarice, they covet the goods of others, who seemed to be giving their own with a lavish hand; and afterwards with determined cruelty they go after that, which they had given up before with pretended piety. And hence it is rightly said in this place, Whilst it is yet in his flower, and not yet plucked with the hand, it withereth before any other herb. For as to their fleshly part even the righteous are herbs, as the Prophet bears witness, who saith, All flesh is grass. But 'the rush' is said to 'wither before all other herbs;' in that while the righteous continue in their goodness, the life of hypocrites is dried up from the greenness of assumed uprightness. Even the rest of the herbs wither, because the deeds of the righteous come to an end together with the life of the flesh. But the 'rush' precedes the withering of the herbs, for before the hypocrite passes out of the flesh, he gives over the deeds of virtuous habits which he had manifested in himself. Concerning which same it is also well said by the Psalmist, Let them be as the grass upon the housetop, which withereth afore it be plucked up. For 'the grass upon the housetop' springeth up aloft, but it is never set firm with a rich soil, forasmuch as the hypocrite is seen practising the highest acts, but he is not stablished therein in purity of intention. Which same grass even when not plucked up soon withereth, for this reason, that the hypocrite at one and the same time still exists in the present life, and yet already parts with the practices of holiness as with the appearance of greenness. For because he went about to do good works without the purpose of a right heart, by losing these he shews that he flourished without a root. — Morals on the Book of Job, Book VIII Augustine of Hippo: "He stops at the moment of growth and no one comes to pick him," since he is without water. "Before being watered does the grass not dry out? If it is not watered; never, indeed, has the ungodly been able to grow. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: So are the paths of all that forget God, and the hypocrite's hope shall perish. But as we have before said, who he is to whom Bildad likens 'a rush' or 'a flag,' he makes plain at the moment, where he adds, So are the paths of all that forget God, and the hypocrite's hope shall perish. For what does the hypocrite hope for from all his deeds, saving the observance of honour, the reputation of applause, to be feared by his betters, to be called a Saint by all men? But the hope of the hypocrite can never endure, for, from not making eternity his aim, he hastes away from all that he holds in his hand. For the bent of his mind is not fixed in that glory which is possessed without end; but while he gapes after transient applause, he loses in the getting the thing that he toils for, as 'Truth' testifieth, Who saith, Verily I say unto you, they have had their reward. Now this hope of being vouchsafed a reward cannot be maintained for long, seeing that honour is bestowed for the works exhibited, but life is pressing on to its close; praises are reechoed, but then along with them the periods of time are speeding to an end. And because the soul is in no wise rooted in the love of the eternal world, it slips away together with the very objects that it is centered in. For no one can attach himself to the moveable, and remain himself unmoved. For he that embraces transitory things is drawn into transition by the mere circumstance, that he is entangled with things running out their course. Therefore let him say, And the hypocrite's hope shall perish. For the applause of man, which he seeks with mighty pains, being driven on by the items of time, does run to nought. — Morals on the Book of Job, Book VIII Hesychius of Jerusalem: Job has not really forgotten God. Being still subject to the test, Job has offered blessings and praise. That is why the final condition of the righteous is not comparable to the grass dried up by heat. But he "is like a tree planted by streams of water which yields its fruit in its season, and its leaves do not wither." Indeed, by preserving the fruit of virtue, Job has caused the abundant foliage of this world's goods to bloom. — HOMILIES ON Job 11.8.13A Gregory the Dialogist: His own folly shall not satisfy him, and whose trust shall be a spider's web. For it is infinite folly to labour painfully, and pant after the breath of applause, to apply one's self to the heavenly precepts with hard toil, but to aim at the reward of an earthly kind of recompense. For that I may so express myself, he that in return for the good that he practises looks for the applause of his fellowcreatures, is carrying an article of great worth to be sold at a mean price. From that whereby he might have earned the kingdom of heaven, he seeks the coin of passing talk. His practice goes for little, in that he spends a great deal, and gets back but very little. Whereunto then are hypocrites like but to luxuriant and untended vines, which put forth fruit from their fertility, but are never lifted from the earth by tending? All that the rich branches bud forth, stray beasts tread under foot, and the more fruitful they see it is, the more greedily they devour it, thus cast away and laid low, in that the works of hypocrites while they shew fair, come forth as if rich, but whilst they aim at human praises, it is as if they were left forsaken upon the ground. And the beasts of this world, i.e. the evil spirits, devour them, because they turn them to account to the end of perdition, and they seize upon them with greater avidity, in proportion as great things are more clearly known. Hence it is well said by the Prophet, The standing stalk, there is no bud in them, and they shall yield no meal; if so be it yield, the strangers shall swallow it up. For the stalk is without a bud, when the life lacks the merit of virtuous habits. The stalk yieldeth no meal, when he that thrives in this world understands nothing refined, and yields no fruit of good practice. But very often even when it has yielded meal, strangers eat it up, in that even when hypocrites do shew forth good works, the wishes of evil spirits are satisfied therewith. For those who do not aim to please God by them, do not feed the Owner of the land, but strangers. Thus the hypocrite, like a fruitful and neglected vine, cannot keep his fruit, because the cluster of good works lies prone upon the ground. Yet he is fed by his very own insanity itself, in that on the score of good practice he is esteemed of all men, he is set before others, he holds the minds of men in subjection, he is raised to the higher posts; he is fed high with applause. Now this folly of his satisfies him in the mean season, but it shall not satisfy him, in that when the season of retribution comes, it displeases him under punishment that he was foolish. Then he will perceive that he did foolishly, when, for the gratification of applause, he receives the sentence of God's rebuke. Then he sees that he has been senseless, when for the transitory glory that he obtained, everlasting torments are his bitter portion. Then punishments disclose the true knowledge to light, in that by them it must at once be concluded that all was nought that could pass away; and hence it is rightly added, And whose trust shall be a spider's web. The assurance of the hypocrite is rightly called like the webs of spiders, in that all the pains and labour they spend to acquire glory, the wind of the life of mortality blows to shreds. For as they never seek the things of eternity, they lose together with time all temporal good things. Moreover it is to be considered that spiders draw their threads in a regular order, for that hypocrites as it were regulate their works by the rule of discernment. The spider's web is woven with pains, but it is scattered by a sudden blast, in that whatsoever the hypocrite does with laborious effort, the breath of man's regard carries off; and whilst in the ambition of applause his work comes to nought, it is as if his labour went to the wind. — Morals on the Book of Job, Book VIII Augustine of Hippo: "The spiders will fill his house. These are the useless works. He seems to speak here of the Jews and of our Lord. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He leaneth upon his house, but it shall not stand; he shall prop it, but it shall not rise up. As the house of our exterior life is the building which the body lives in, so the house of our thought is any thing whatever that the mind is centered in by affection. For every thing that we love, we as it were make our dwelling-place by reposing in it. Whence Paul, because he had fixed his heart in things above, being still upon earth indeed, yet a stranger to earth, said, Our conversation is in heaven. So the mind of the hypocrite in whatever it does minds nothing else but the fame of its own reputation, nor cares where it is carried after by its deserts, but what it is called in the mean season. Therefore his house is delight of popularity, which he as it were dwells in at rest, in that in all his works he throws himself back thereupon within his mind. But this house can never stand, because praise fleeth away with life, and the applause of man does not hold in the Judgment. Hence the foolish virgins too, who took no oil in their vessels, because their glory was in the voices of others and not in their own consciences, confounded by the presence of the Bridegroom, say, Give us of your oil, for our lamps are going out. For to seek oil from our neighbours is to beseech the fame of good works from the testimony of another man's mouth. For the empty soul, when it finds that it has retained nothing within by all its labours, looks about for testimony from without. As if the foolish Virgins said plainly, 'When ye behold us cast away without reward, say ye what ye have seen in our practice.' But the hypocrite leans in vain then upon this house of applause, since no human testimony stands him in stead in the Judgment; for the same praise, which he afterwards claims in testimony, he before received in reward. Or surely the hypocrite leans upon his house, when beguiled by vain caresses, he is as it were lifted up in assurance of his holiness; for hypocrites do many things evil in secret, but a few things good in public. And when they receive praises from the good that appears, they turn away the eyes of observation from the concealed ill, and they esteem themselves such as they hear without, not such as they know themselves within. Whence it very often happens that they also come to the Judgment of the Most High with confidence, because they imagine themselves such in the sight of the Interior Judge, as they were held to be by men without. Yet 'the house of the hypocrite cannot stand,' for in the terror of a sifting search, all the foregoing assurance of holiness falls to the ground. And when he knows that the testimony of another man's lips is wanting to him, he betakes himself to reckoning up his own works. Hence it is still further added, He shall prop it, but it shall not rise up. For that which cannot stand by itself, is propped to make it stand; for when the hypocrite sees his life tottering in the Judgment, he sets himself to make it stand in propping it, by the enumeration of his deeds. Do not they prop the dwelling-place of their own praise on every hand, who in reckoning up their own deeds in the Judgment, as we said before, say, Lord, Lord, have we not prophesied in Thy Name? and in Thy Name have cast out devils? and in Thy Name done many marvellous works? But the house of praise, stayed up by all these statements, cannot rise, because the Judge saith directly, I never knew you; depart from Me, ye that work iniquity. And it is to be had in mind that any thing, that rises, lifts itself from below to a higher elevation, and so 'the house of the hypocrite cannot rise,' in that in all that he may have done after the heavenly precepts, he never lifted his soul from off the earth, so that with justice he is not then lifted up to the meed of recompense, who in that which he sets forth now, lies prostrate in the desire of temporal glory. — Morals on the Book of Job, Book VIII Augustine of Hippo: "If he wants to prop up his house, it will crumble. To support it or the holy Scriptures, or the hope of the divine promises: is it not here a question of the kingdom of God? "If he comment, he can not persevere," to follow God. This is what happened to the Jews, who did not follow it to the end. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: It is seen moist before the sun cometh, and his produce issueth forth in his springing up. Oftentimes in Holy Writ the Lord is represented by the title of the Sun, as it is said by the Prophet, But unto you that fear My Name shall the Sun of righteousness arise. And as the ungodly that are cast away in the Judgment, are described in the book of Wisdom, as saying, We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun rose not upon us; therefore, 'before the sun the rush is seen moist,' in that before God's severity burns hot in the Judgment, every hypocrite shews himself bedewed with the grace of holiness. He is seen as it were flourishing, because he is accounted righteous, he wins the post of honour, he is strong in his high repute for sanctity, reverence is awarded to him by all men, his credit for praise is magnified. Thus this rush is full of moisture in the night, but on the coming of the sun it is dried up, in that the hypocrite is accounted holy by all men in the darkness of the present life, but when the searching Judge cometh, he will appear as wicked as he is. So then let him say, He appears moist before the sun, because now he shews himself flourishing to the eyes of men, but then he shall wither up in the scorching heat of the Divine Judgment. For every herb in general is first raised out of the ground by springing up, it is subject to the influences of the air and heat, it is fed by the sun and showers, and then at length it is made to open itself to put forth the produce of its seed. But the rush is produced along with its flower, and so soon as it springs out of the earth, it puts forth its produce of seed with itself. Therefore by the rest of the herbs the Saints in general are well denoted, but the hypocrite by 'the rush,' because the righteous, before they spring up in the practice of holy conversation, undergo the winter season of this life, and the heats of bitter persecutions press them hard; and then, when they do what is right, they never look here for the reward of their, righteousness, but when they depart forth from the labours of the present world, on coming to their eternal Country, they enter upon the enjoyment of their looked-for reward. But contrariwise the hypocrite, in that he springs up in good practice at once, goes about to win the glory of the present world. As it were like a rush he springs up with his produce, who in return for this, that he is beginning to live well, aims at the outset to be held in honour by all men. So that the 'produce in the springing up,' is a reward at the outset. For often there are those that abandon the paths of overt wickedness, and put on the garb of holiness, and the moment they have touched the bare threshold of good living, forgetting what they were, they will not be henceforth chastened by penance for the iniquities they have committed, but they long to be commended for goodness begun; they are eager to get above the rest, even though better men than themselves. And for the most part whilst present prosperity follows them to their wish, they become infinitely worse than they were by the wearing of sanctity; but being busied with countless concerns, and distracted by that same busying, they not only never bewail the things that they have done, but still fill up more that should be bewailed. — Morals on the Book of Job, Book VIII Olympiodorus of Alexandria: The papyrus and the reed are dried by the scorching heat of the sun and their shoots rot, even though they are moistened by water. In fact, this is what "his branch shall sprout from his dung heap" means. The impious will suffer the same destiny, when the wrath of God falls upon them. Bildad appears to allude to the death of Job's children through his use of "branch," which can indicate shoots, branches or flowers. — COMMENTARY ON Job 8:16 Augustine of Hippo: "It's wet in the sun. They are corrupted under the flood of human passions. He says, "In the sun," under the weight of tribulation. In front, can mean under; so we say; do it before me, before my eyes. "And by rotting it makes its seed grow. If they had not been so perverted, passion would not have raised him who was born of them according to the flesh (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: His roots will be wrapped about the heap of rocks, and he will dwell among the stones. For what do we understand by the name of 'roots' save the hidden thoughts, which issue forth out of sight, but rise up in the display of works in open day? as it is also said by the Prophet concerning the seed of the Word, And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward. For to 'take root downward,' is to multiply good thoughts in the secret depths, but 'to bear fruit upward,' is to shew forth by the doing of practice what one has thought that is right. Now by the title of 'stones' in Holy Writ men are denoted, as it is said to Holy Church by Isaiah, And I will make thy battlements jasper, and thy gates of carved stones. And he made it plain what it was that he called those stones, where he added, All thy children taught of the Lord. As it is also expressed by Peter in giving admonition, Ye also, as lively stones, are built up a spiritual house. Here therefore, whereas they are called 'stones,' but are not in any wise called 'living stones,' by the bare appellation of stones may be set forth the lost and the Elect mixed together. Therefore this rush, 'which abideth in the place of stones, wrappeth his roots about the heap of rocks,' in that every hypocrite multiplies the thoughts of his heart, in seeking out the admiration of men; for in all that hypocrites do, seeing that in their secret thoughts they look out for the applauses of their fellow-creatures, like rushes as it were they 'send out roots into the heap of the rocks.' For on the point of acting they imagine their praises, and when applauded, they dwell upon them secretly with themselves in the thoughts of their heart. They rejoice that they have distinguished themselves first and foremost in the esteem of men; and while they are puffed up and swoln in themselves by their applause, they often themselves secretly wonder at what they are. They long to appear day by day higher than themselves, and grow to a height by extraordinary arts in practice. For as habits of virtue enfeeble every thing bad, so presumption strengthens the same. For it forces the mind to grow quick, and to be in high condition at the expense of strength, in that what the prime quality of health withholds, the love of applause enjoins. Whence too, as we said, they look out for witnesses of their deeds; but if, it chance that witnesses of the thing are wanting, they themselves relate what they have done, and when they begin to be elated with applause, they add a little, by lying, to these works of theirs, which they describe themselves to have done. But even when they do give true accounts, by the act of telling them they are making them alien to them, in that when they are rewarded with the desired acknowledgments of esteem, they are dispossessed of their inward recompensing of them. — Morals on the Book of Job, Book VIII Augustine of Hippo: "He falls asleep on heaps of stones. They are the ones who crucified him. "And he will live among the pebbles; In the midst of the humble, among whom were the Apostles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He destroy him from his place, then He shall deny him, saying, I have not known thee. The hypocrite is 'destroyed from his place,' when he is parted from the applause of the present life, by death intervening. But the interior Witness 'denieth' him, thus destroyed, and asserts that He knows him not, in that in justly condemning the life of the pretender, 'Truth' knows him not, nor recognises the good works he has done, in that he never put them forth in a right purpose of mind. And hence when He cometh to Judgment, He will say to the foolish virgins, Verily I say unto you, I know you not. In which same whilst He sees corruptness of mind, He condemns even incorruptness in the flesh. But would that their own ruin alone were enough for hypocrites, and that their wicked pains did not vehemently urge others to a life of duplicity. For it is the way with everyone, to wish that, such as he is himself, others of a like sort should be joined with him, and to avoid difference in life, and to inculcate as a pattern for imitation the thing that he loves. Whence also according to the view of hypocrites every degree of simplicity of character is criminal. For they sit in judgment on open characters, and purity of heart they term stupidity; and all whom they desire to be attached to themselves, they turn out of the path of simplicity, and then, as though their folly were cast out, they reckon that they have enlightened those persons, in whom they force to a surrender that fortress of wisdom, purity of heart. But forasmuch as the hypocrite is condemned not for his own frowardness alone, but for the added ruin of his followers also... — Morals on the Book of Job, Book VIII Augustine of Hippo: "If it is done away with, the place it occupied will no longer recognize it. If he does not show that he is the Son of God, it will be said that he is not: he must therefore declare it himself, for where he is, one does not want to recognize the works of God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Behold, this is the joy of his way, that out of the earth others also should grow. As though it were in plain words, 'When the Judge cometh, he is not acknowledged, but receives punishment a thousand fold, because he rejoiced in his wickedness more amply in proportion as he spread evil among others also.' For he that is not satisfied with being wicked himself here, must be tormented There with the due of the guilt of others also. Now then let the hypocrites rejoice, and triumph to have gotten the suffrages of their fellow-creatures. Let the simplicity of good men be looked down upon, and be called foolishness by the craft of the double-dealing. Speedily doth the contempt of the single-minded pass, speedily the glorying of the double-dealing run to an end. — Morals on the Book of Job, Book VIII Ishodad of Merv: "Out of the earth still others will spring." In other words, God inflicts these punishments on the impious as their just reward, but with regard to the righteous, regardless of the state of abasement in which he finds them, God will make them spring up again, rendering them glorious. — COMMENTARY ON Job 8:19 Augustine of Hippo: "And another will come out of the earth; Or our Lord raising up, or another race of righteous, that of the Christians. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Behold, God will not cast out a perfect man, neither will He stretch out His hand to the evil. In that assuredly when the Strict One appeareth in the Judgment, He will at once lift up the despisedness of the simple by glorifying them, and break in pieces the greatness of the evil-minded by condemning them. For hypocrites are called evil-minded, who do good acts but not well, and practise every thing right only in eagerness after praise. Now anyone, to whom we stretch out our hand, we plainly lift up from below. Thus God does not stretch out His hand to the evil-minded, in that all that seek earthly glory He leaves below, and how right soever the things that they do may seem to be, He doth not advance them to the joys above. Or, as may well be, hypocrites are for this reason called evil-minded, because they make a shew of being wellminded toward their neighbours, and cover over the arts of their wicked designs. For in all that they either do or say, they shew simplicity externally, but they are inwardly conceiving in the subtleties of double-mindedness; they counterfeit purity on the outside, but they conceal an evil heart at all times under the semblance of purity. In respect of whom it is well spoken by Moses, Thou shalt not wear a garment woven of woollen and linen together. For by 'woollen' is denoted simplicity, by 'linen' subtlety. And it is the fact that a garment made of 'wool and linen' hides the linen within and shews the wool on the outside. And so he 'puts on a garment of woollen and linen together,' who in the mode of speech or behaviour that he adopts conceals within the artfulness of an evil purpose, and exhibits without the simplicity of an innocent mind. For whereas it is impossible to detect craftiness under the semblance of purity, it is as if linen were hidden under the thickness of wool... — Morals on the Book of Job, Book VIII Augustine of Hippo: "The Lord will not put to the test" his innocence. »Dominos not probabit innocentem. Must we translate: The Lord will not reprove the innocent man? or else, will not find innocent the ungodly? "No present," the raw sacrifices offered him the Jews. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Till He fill thy mouth with laughing, and thy lips with shouting. For the 'mouth' of the righteous will then be 'filled with laughing' when the tears of their pilgrimage being done, their hearts shall be filled to the full with exulting in eternal joy. Concerning this laughing 'Truth' saith to His disciples, Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. And again, But I will see you again, and your heart shall rejoice, and your joy no man taketh from you. Concerning this laughing of Holy Church, Solomon saith, And she shall laugh in the last day. Of this it is said again, Whoso feareth the Lord, it shall go well with him at the last. Not that there shall be laughter of the body, but laughter of the heart. For now from rioting in dissipation there springs a laughter of the body, but then from joy in security there will arise a laughter of the heart. Therefore when all the Elect are replenished with the delight of open vision, they spring forth into the joyousness of laughter in the mouth of the interior. But we call it shouting when we conceive such joy in the heart, as we cannot give vent to by the force of words, and yet the triumph of the heart vents with the voice what it cannot give forth by speech. Now the mouth is rightly said to be filled with laughter, the lips with shouting, since in that eternal land, when the mind of the righteous is borne away in transport, the tongue is lifted up in the song of praise. And they, because they see so much as they are unable to express, shout in laughter, because without compassing it they resound all the love that they feel. Now it is said 'till,' not that Almighty God so long forbears to raise up the evil until he take to Him His Elect to the joys of their jubilee, as if afterwards He saved from the punishment those whom first leaving in sin He sentences to damnation, but that He never does it even before the Judgment, when it may seem doubtful to men, whether it is to be done. For that after the jubilee of His Eject people He does not stretch out His hand to the evil-minded, is already plain from the mere severity of the final reckoning by itself. As the Psalmist also spake in this manner, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool. Not that the Lord never sat on the Lord's right hand, after that by smiting His enemies He made them subject to His power, but that He is set over all things in eternal blessedness, even before He treads under His feet the hearts of those that rebel against Him. Wherein it is made plain that His enemies being brought under, He still rules without end even afterwards. Thus it is said in the Gospel of the espoused of Mary, And knew her not, till she had brought forth her first-born Son. Not that he did know her after the birth of the Lord, but that he never touched her even when he did not know her to be the Mother of his Creator. For because it was impossible that he could have touched her after he knew that the Mystery of our Redemption was transacted from her womb, plainly it was necessary that the Evangelist should bear witness of that time, of which there might be misgivings entertained by reason of Joseph's ignorance. And so it is expressed here in like manner, Behold, God will not cast away a perfect man, neither will He stretch out His hand to the evil-minded; till He fill thy mouth with laughter, and thy lips with shouting. As if it were expressed in plain speech; 'Not even before the Judgment does He abandon the life of the faithful, nor even before He appears does He forbear from smiting the minds of the evil-disposed by abandoning them.' For that the sons of perdition He torments without end, and that after that He shall have appeared His Elect reign for evermore, assuredly there is no doubt. — Morals on the Book of Job, Book VIII Augustine of Hippo: "He will put joy on the lips of sincere men; Of those who confess guilt. "And try not the ungodly can stand up; Or their temple, or their kingdom. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They that hate thee shall be clothed with confusion, and the tents of the wicked shall not abide. 'Confusion clothes' the enemies of the good in the final Judgment; for when they see before the eyes of their mind their past misdeeds running over in excess to them, their own guilt clothes them on every side, weighing them down. For they then bear the memory of their doings in punishment, who now, as though strangers to the faculty of reason, sin with hearts full of joy. There they see how greatly they should have eschewed all that they loved. There they see how woful that was, which they now hug themselves for in their sin. Then guilt spreads a cloud over the mind, and conscience pierces itself with the darts of its remembrances. Who then can adequately estimate how exceeding great will be the confusion of the wicked Then, when both the Judge Eternal is discerned without, and sin is set in review before the eyes within? who are on this account brought to such a pass, because they loved transient things alone. And hence it is rightly added upon that; And the tents of the wicked shall not abide. For a tent is put together that the body may be preserved from heat and cold. What then is here set forth by the name of a dwelling-place, save the building of earthly prosperity, whereby the wicked are multiplying above their heads things to fall, that they may shelter themselves from the exigencies of the present life as from heat and rain. Thus they go about to rise in honours, lest they should appear contemptible. They pile up the good things of earth, and heap them high, lest they ever come to pine with the cold of want. They scorn to take thought of what is to come, and busy themselves with all their heart, that nought may be lacking in the present scene of things. They aim to spread their name, that they may not live unknown, and if every thing is forthcoming to their hearts' content, they regard themselves as proof in all things, and blessed in their condition. Thus in the place where they rear a dwelling-place of the interior, there surely they have their tents fixed. They bear crosses with impatience, they rejoice in prosperity without restraint. They mind alone the things that are before them, nor do they draw their breath by the yearning after their heavenly home in the remembrance thereof. They are glad that the good things are theirs, which their heart is bent on having; and there, where they rest in the body, they bury the soul too, making it a thing extinct, in that being slain with the instrument of worldly solicitude, that pile of earthly things, which they heap together hunting for them without, they are always carrying on them within in thought. But contrariwise the good neither take the blessings offered them here below as any thing great, nor very much dread the ills brought upon them. But both whilst they use present advantages, they forecast inconveniences to come, and when they lament for present evils, they are comforted in the love of the good things to following. And they are cheered by temporal support, just as a wayfarer enjoys a bed in a stable; he stops and hurries to be off; he rests still in the body, but is going forward to something else in imagination. But sometimes they even long to meet with afflictions, they shrink from finding all go well in transient things, lest by the delightfulness of the journey, they be hindered in arriving at their home; lest they arrest the step of the heart on the pathway of their pilgrimage, and one day come in view of the heavenly land without a recompense. They delight to be little accounted of, nor do they grieve to be in affliction and necessity. Thus they that never fortify themselves against the adversities of the present time, as it were will not have a tent against the heat and rain. And hence Peter is justly rebuked, because when he was not yet confirmed in perfectness of heart, upon the brightness of 'Truth' being made known, he goes about to set up a tent upon earth. And thus the righteous are indifferent to build themselves up here below, where they know themselves to be but pilgrims and strangers. For because they desire to have joy in their own, they refuse to be happy in what belongs to another. But the unrighteous, the further they are removed from the inheritance of the eternal Country, fix the foundations of the heart so much the deeper in the earth. It is hence that in the very beginning of man's creation Enoch is born seventh in the elect family. It is hence that Cain calls his firstborn son Enoch, and names the city that he built after him. For 'Enoch' is rendered 'Dedication.' And so the wicked dedicate themselves in the beginning. For in this life, which is first, they plant the root of the heart, that they may flourish here to their content, and wither root and branch to the Country that follows after. But to the righteous, Enoch is born the seventh, in that the festal dedication of their lives is kept for the end. It is hence, as Paul testifies, Abraham dwells in tents, for he looked for a city which hath foundations, whose builder and maker is God. — Morals on the Book of Job, Book VIII Julian of Eclanum: "Then Job answered, 'Indeed I know that this is so, and that a mortal formed by God will not be justified.' " He asserts that he does not agree entirely with Bildad's judgment but only with a part of it. In fact, Bildad had maintained that God, who is equally endowed with justice and power, opposes the impious and supports the righteous. The holy Job agrees that this is true. But Job declares that the assumption that God wanted to show that he was a sinner on the basis of what had happened to him is false. In a different sense, Job does not agree with the judgment of Bildad's speech but states that the words that he had pronounced earlier are true. That is, "Inquire now of past generations, and consider what their ancestors have found." No one is found among mortals who, in Job's judgment, does not choose to oppress the inferior in an attempt to please the superior. — EXPOSITION ON THE BOOK OF Job 9:1 Gregory the Dialogist: I know it is so of a truth, and that man put with God is not justified. For man being put under God receives righteousness; being put with God he loses it: for everyone that compares himself with the Author of all good things, bereaves himself of the good which he had received. For he that ascribes to himself blessings vouchsafed to him, is fighting against God with His own gifts. Therefore by whatsoever means he being in contempt is lifted up, it is meet that being so set up he be brought to the ground by the same. Now because he sees that all the worth of our goodness is evil if it be strictly accounted of by the Judge of the interior... — Morals on the Book of Job, Book IX Gregory the Dialogist: If thou wilt contend with Him, thou shalt not be able to answer Him one of a thousand. In Holy Scripture, the number a thousand is wont to be taken for totality. Hence the Psalmist saith, The word which He commanded to a thousand generations; when it is sufficiently plain that from the very beginning of the world up to the coming of our Lord no more than seventy-seven generations are reckoned up by the Evangelist. What then is represented in the number a thousand, save, until the bringing forth of the new offspring, the complete whole of the race foreseen. Hence it is said by John, And shall reign with Him a thousand years; for that the reign of Holy Church is made complete by being perfected in entireness. Now forasmuch as a unit being multiplied is brought to ten, and ten being taken into itself is expanded to one hundred, which again being multiplied by ten is extended to a thousand, since we set out with one to get to one thousand, what is here denoted by the designation of 'one' but the commencement of good living? what by the fulness of the number 'a thousand,' but the perfection of that good life? Now to contend with God is not to ascribe to Him but to take to one's self the glory of one's goodness. But let the holy man consider that the man who has already received even the chiefest gifts, if he is lifted up for what has been vouchsafed him, parts with all that he had received, and let him say, If he will contend with Him, he cannot answer Him one of a thousand. For he, that 'contends' with his Maker, is unable to 'answer Him one of a thousand,' in that the man that sets himself up on the score of perfection, proves that be lacks the very beginning of good living. For we cannot 'answer Him one of a thousand,' since when we are lifted up for perfection of good life, we shew that we have not so much as begun this. Now we are then more really moved by our weakness, when by reflection, we are led to form an estimate how infinite is the power of the Judge. — Morals on the Book of Job, Book IX John Chrysostom: "He is wise in mind, mighty and strong," with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion. If he pronounces one thousand words, we cannot answer a single one. These are wise words. In fact, that righteous man said, "Also the righteous will be happy." About what righteous man is he speaking? But where will we ever find a man who is righteous before God? "Not one of his thousand words." This is exactly what the prophet said as well: "No living person will be found righteous before you." "If you observe our faults, O Lord, O Lord, who will survive?" … God has created human nature. Why? Out of pure benevolence, as all the rest of creation. He has created the universe and all the rest for humans. He stated a commandment, but humanity did not consider it. Afterward he gave them the law, but they neglected it. Then he sent his Son, but they did not consider him either. Then he gave them repentance, but they did not ponder it. Then he threatened them with the punishment of hell, but they disregarded it. But why did he want to save them? Do you want us to ask Paul himself? Listen to what he says: "God dealt with me mercifully because I acted in the ignorance of disbelief." And then, after being called, Paul testified to the profound and providential care, of which he was an object. — COMMENTARY ON Job 9:4A Augustine of Hippo: "A thousand accusations we can not answer to one. In all he will prove that they are guilty. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He is wise in heart, and mighty in strength. What wonder is it, if we call the Maker of the wise, 'wise,' Whom we know to be Wisdom itself? and what wonder is it that he describes Him to be 'mighty,' Whom there is none that doth not know to be this very Mightiness itself? But the holy man, by the two words set forth in praise of the Creator, conveys a meaning to us, whereby to recall us in trembling to the knowledge of ourselves. For God is called 'wise,' in that He exactly knows our secret hearts, and it is added that He is 'mighty,' in that He smites them forcibly, so known. And so He can neither be deceived by us, because He is wise, nor be escaped, because He is strong. Now, as wise, He beholds all things, Himself unseen, then, as strong, without let or hindrance, He punishes those whom He condemns. Who ordains this likewise here with mightiness of wisdom, that when the human mind exalts itself against the Creator, it should confound itself by that very self-exaltation. And hence it is added, Who hath resisted Him, and had peace? For He that creates all things marvellously, Himself regulates them, that after having been created, they should agree with themselves; and thus whereinsoever there is resistance made to the Creator, that agreement in peace is broken up, in that those things can never be well regulated, which lose the management of regulation above. For whatsoever things if subjected to God might have continued at peace, being left to themselves by their own act work their own confusion, in that they do not find in themselves that peace, which coming from above they contend against in the Creator. Thus that highest Angelical Spirit, who being in subjection to God might have stood at the height, being banished, has to bear the burthen of himself, in that he roams abroad in disquietude in his own nature. Thus the first parent of the human race, in that he went against the precept of his Creator, was thereupon exposed to the insolence of the flesh, and because he would not be subject to His Maker in obedience, being laid low beneath himself, even the peace of the body was forthwith lost to him. Thus it is well said, Who hath resisted Him, and had peace? In that by the same act, whereby the froward mind lifts itself against its Maker, it works its own confusion in itself. Now we are said to resist God, when we try to oppose His dispensations. Not that our frailty does resist His unchangeable decree, but what it has not the power to accomplish, it yet attempts. For often human weakness knows in secret the power of His dispensation, and yet aims, if it might be able, to reverse it. It sets to work to resist, but shivers itself to pieces by the very sword of its opposition. It struggles against the interior disposition of things, but, being overcome by its own efforts, is bound fast. Therefore to have peace whilst resisting can never be; for whereas confusion follows after pride, that which is foolishly done in sin is marvellously disposed to the punishment of the doer; but the holy Man, being filled with the influence of the Spirit of prophecy, while he regards in general the confounding of human pride, thereupon directs the eye of the mind to the special fate of the Jewish people, and shews by the ruin of a single people the punishment that awaits all that are lifted up. — Morals on the Book of Job, Book IX Gregory the Dialogist: Which removed the mountains, and they knew not whom He overturned in His anger. ALLEGORICAL INTERPRETATION Oftentimes in Holy Writ by the title of 'mountains,' the loftiness of Preachers is set forth. Of whom it is said by the Psalmist, The mountains shall receive peace for Thy people. For the Elect Preachers of the eternal Land are not unjustly called 'mountains,' in that by the loftiness of their lives they leave the low bottoms of earthly regions, and are brought near to heaven. Now 'Truth' 'removed the mountains' when He withdrew the holy Preachers from the stubbornness of Judaea. Whence too it is rightly said by the Psalmist, The mountains shall be carried into the heart of the sea. For 'the mountains were removed into the heart of the sea,' when the Apostles in their preaching, thrust off by the faithlessness of Judaea, came to the understanding of the Gentiles. Hence they themselves say in their Acts, It was necessary that the word should first have been spoken to you but seeing ye put it from you and Judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Now this same 'removing of the mountains' they themselves 'knew nothing of, who were overthrown in the wrath of the Lord;' for when the Hebrew people drove the Apostles from their coasts, they supposed that they had made gain, in that they had parted with the light of preaching, since as their deserts demanded, being struck with a just visitation, they were blinded by so great a delusion of the understanding, that their losing the light they accounted to be joy; but upon the rejection of the Apostles, Judaea is at once brought to destruction by the hands of the Roman Emperor Titus, and she is dispersed and scattered abroad among all nations. — Morals on the Book of Job, Book IX John Chrysostom: "He removes mountains," Job says, "and they do not know it." The mountains, he says, and they do not notice it. And this is in perfect accordance with what David said: "He touches the mountains, and they smoke." In this passage he speaks about the power of God by stating that God can do anything through his avenging power. In fact, Job has testified to his justice and, at the same time, testifies to his power. — COMMENTARY ON Job 9:5 Augustine of Hippo: "He makes the mountains grow old and they do not know it. He weakens them little by little, as it is said: "I have aged in the midst of my enemies." - "He throws them into his anger. When he is angry with them, he overthrows them so that they can not find what they have sought, since he who raises himself will be humbled (2). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which shaketh the earth out of her place and the pillars thereof shall tremble. For 'the earth was shaken out of her place,' when the Israelitish people, rooted out of the borders of Judaea, submitted the neck to the Gentiles, because she would not be subjected to the Creator. Which same earth had pillars, in that the erection of her stubborness, which was to be destroyed, rose upon the Priests and Rulers, the Teachers of the Law and the Pharisees. For in these she held in her the edifice of the letter, and in her season of peace, carried the burthen of carnal sacrifices like a fabric overlaid. But when 'the mountains were removed,' the 'pillars were shaken,' in that when the Apostles were withdrawn from Judaea, they were no more themselves allowed to live therein, who drove out from thence the proclaimers of life. For it was meet that they being brought into subjection should lose that earthly country, for the love of which they had not been afraid to assail the soldiers of the heavenly country. But upon the holy Teachers being drawn out, Judaea waxed altogether gross, and by the righteous inquest of Him That judgeth, she shut the eyes of the mind in the darkness of her delusion. — Morals on the Book of Job, Book IX Augustine of Hippo: "He shakes the world in its foundations; So when he called the men to him, he shook those in the front row. "And his columns will falter. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which commandeth the sun, and it riseth not, and shutteth up the stars as under a seal. Now sometimes in Holy Writ by the title of 'sun,' we have the brightness of the Preachers represented, as it is said by John, And the sun became black as sackcloth of hair. For at the end of time the sun is exhibited 'like sackcloth of hair,' in that the shining life of them that preach is set forth before the eyes of the lost as hard and contemptible. And they are represented by the brightness of stars also, in that whilst they preach right doctrines to sinners, they enlighten the darkness of our night. And hence upon the removal of the Preachers it is said by the Prophet, The stars of the rain are withholden. Now whereas the sun shines in the day time, the stars illumine the shades of night. And very often in Holy Writ by the designation of day is denoted the eternal Country, and by the name of night, the present life. Holy preachers become like the sun to our eyes, inasmuch as they open to us the view of the true light; and they shine like stars in the dark, when for the purpose of helping our necessities they manage earthly things in an active life. They, as it were, shine as the sun in the day, whilst they raise the eye of our mind to contemplate the land of interior brightness, and they glitter like stars in the night, in that even whilst they are engaged in earthly action, they guide the foot of our practice, every moment on the point of stumbling, by the example of their own uprightness. But because when the Preachers were driven out, there was none who might either shew the brightness of contemplation, or disclose the light of an active life to the Jewish people continuing in the night of their unbelief, (for the Truth, which being cast off abandoned them, when the light of preaching was removed, blinded them in reward of their wickedness,) it is rightly said, Which commandeth the sun, and it riseth not, and shutteth up the stars as under a seal. For He would not let the sun rise to that people, from whom He turned away the heart of the Preachers, and He 'shut up the stars as under a seal,' in that while He kept His Preachers to themselves in silence, He hid the heavenly light from the darkened perceptions of the wicked. But it is to be considered, that we shut up any thing under seal with this view, that when the time suits, we may bring it out to the light. And we have learnt by the testimony of Holy Writ, that Judaea, which is now left desolate, shall be gathered into the bosom of the Faith at the end. Hence it is declared by Isaiah, For though thy people Israel be as the sand of the sea, yet a remnant of them shall be saved. Hence Paul saith, Until the fulness of the Gentiles should come in, and so all Israel should be saved. Therefore He That removes His Preachers now from the eyes of Judaea, and afterwards exhibits them, has as it were 'shut up the stars under a seal,' that the rays of the spiritual stars being first hidden and afterwards beaming forth, she both being now cast off may not see the night of her misbelief, and then by being enlightened may find it out. It is hence that those two illustrious Preachers were removed, but their death delayed, that they might be brought back in the end for the purpose of preaching; of whom it is said by John, These are the two olive trees and the two candlesticks standing before the Lord of the earth. One of whom 'Truth' by His own lips gives promise of in the Gospel, saying, Elias truly shall first come, and restore all things. They then are as if the 'stars' were 'shut up under a seal,' who both at this present are concealed that they appear not, and hereafter shall appear that they may stand Him in good stead. Yet the Israelitish people, which shall be gathered in full measure in the end, in the immediate infancy of Holy Church is pitilessly hardened. For it rejected the Preachers of the Truth, it spurned the message of succour. Yet this is effected by the marvellous contrivance of the Creator with this view, that the glory of the persons preaching, which if received might have lain hid in one people, being rejected might be spread abroad among all the nations. — Morals on the Book of Job, Book IX Ishodad of Merv: Here the author is probably speaking about what happened in Egypt for three days, or about what happens sometimes to the stars that become hidden. Perhaps he is alluding to what occurred at the beginning: God kept the light close to him, as though it was in a bag. The interpreter says the author does not maintain that the things he mentions actually happened but that, if God desires it, they will certainly occur. — COMMENTARY ON Job 9:7 Augustine of Hippo: "He commands and the sun does not rise. Wisdom will not be known, or those who write will be understood, according to this saying: "Seal the book." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which alone spreadeth out the heavens. For what is denoted by the name of 'the heavens,' but this very heavenly life of the persons preaching, of whom it is said by the Psalmist, The heavens declare the glory of God. Thus the same persons are recorded to be the heavens, and the same to be the sun; the heavens indeed, in that by interposing they shield; the sun, in that by preaching they display the power of light. And so, upon the 'earth being shaken' 'the heavens were spread out,' in that when Judaea ravened in the violence of persecution, the Lord spread wide the life of the Apostles, for all the Gentiles to acquaint themselves withal. And whilst she in judgment being made captive is scattered over the world, they by grace are every where amplified in honour. For 'the heavens' were of small compass, so long as one people contained so many mighty preachers. For to which of the Gentiles would Peter have been known, if he had continued in the preaching to the Jewish people alone? Who would have known of Paul's virtues, unless Judaea by persecuting him had transmitted him to our knowledge? See how already they, that were thrust off with scourges and with insults by the Israelitish people, are held in honour throughout the length and breadth of the world. The Lord alone then 'has spread out the heavens,' Who, by the wondrous ordering of His secret counsel, from the very cause, that He let His Preachers be persecuted in one people, caused them to spread out even to the comers of the world. But yet neither did this Gentile folk itself, which was devoted to the present world, when the tongues of the Apostles rebuked its iniquities, gladly welcome the words of life. For it forthwith swelled up in the pride of opposition, and roused itself to the cruelty of persecution. But she that sets herself to gainsay the words of preaching, is speedily subdued in wonderment at miraculous signs. Hence too the words are fitly added in praise of the Creator, And treadeth upon the wave of the sea. For what is denoted by the title of 'the sea,' but this world's bitterness raging in the destruction of the righteous? Concerning which it is said by the Psalmist too, He gathereth the waters of the sea together as in a skin. For the Lord 'gathereth the waters of the sea together as in a skin,' when, disposing all things with a wonderful governance, He restrains the threats of the carnal pent up in their hearts. Thus 'the Lord treadeth upon the waves of the sea.' For when the storms of persecution lift up themselves, they are dashed in pieces in astonishment at His miracles. Since He that brings down the swellings of man's madness, as it were treads the waters standing up in a heap. Thus when the Gentile world saw that her form and fashion was undone through the preaching of the Apostles, when the rich sons of this world beheld poor men's deeds arrayed against their arrogance, when the wise men of this generation marked that the words of unlettered men were set in opposition to them, they swelled thereupon in a storm of persecution. Yet they who, being moved by the opposition of words, burst out in storms of persecution, are calmed, as we have said, by wonder at the miraculous signs. So the Lord set as many steps upon these waves, as He exhibited miracles to the persecutors in their pride. Whence it is well said again by the Psalmist, Marvellously the floods lift up their waves; marvellous is the Lord on high. For against the life of the Elect the world has lifted itself wonderfully in waves of persecution, but the Creator of things above has still more marvellously put these down in the exaltation of the Preachers' power; for He shewed that His ministers prevailed more in miracles above all that the powers of the earth had swelled unto in anger. Which the Lord moreover well delivered by the lips of Jeremiah, while relating outward things, telling of inward ones; I have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail: though they roar, yet can they not pass over it. For 'the Lord has placed the sand for the bound of the sea;' in that He has made choice of the despised and poor to dash in pieces the glory of the world. 'The waves of which same sea toss themselves,' when the powers of the world leap forth in the uproar of persecution. Yet they cannot pass over the sand, in that they are broken in pieces by the miracles and the humility of the despised and scorned. But whilst the sea rages, while it is lifted up in the waves of its madness, yet whereas it is trodden upon by the manifestation of interior Power, Holy Church makes way, and by the accessions of time she rises to the station of her own rank. — Morals on the Book of Job, Book IX Augustine of Hippo: "He alone extends the heavens; The Church sits, with its power, which it spreads through all the world. "He alone," he says, "expresses the unity of the Trinity, for all was done by the Son in the Holy Spirit. "He walks on the waves like on the ground. On the earth, that is to say, by strengthening its Church on firm supports in the midst of the agitations of the world, or by submitting to its power the sinners who can not swallow it up; he never bows before their efforts. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which maketh Arcturus, Orion, and Hyades, and the chambers of the south. The word of Truth never follows the vain fables of Hesiod, Aratus, or Callimachus, that in naming Arcturus it should take the last of the seven stars for the tail of the bear, or as if Orion were holding a sword as a mad lover; for these names of the stars were invented by the votaries of carnal wisdom, but Holy Scripture for this reason makes use of these words, that the things which it aims to convey instruction about, may be represented by the customariness of their usual designation. For if he had spoken of any stars he might wish by names unknown to us, man, for whom this very Scripture was made, would assuredly have known nothing what he heard. Thus in Holy Writ the wise ones of God derive their speech from the wise ones of the world, in like sort as therein God the very Creator of man, for man's benefit, takes in Himself the tones of human passion, i.e. so as to say, It repenteth Me that I have made man upon the earth; whereas it is plain and undoubted that He, Who beholds all things before they come, after He has done any thing, never repents by feeling regret. What wonder is it, then, if spiritual men use the words of carnal men, when the Ineffable Spirit Himself, Which is the Creator of all things, in order to draw the flesh to the understanding of Him, in His own case frames His speech of the flesh? Thus in Holy Writ, when we hear the familiar names of the stars, we learn what stars the discourse runs on. And after we have well weighed what stars are described, it remains that from their motions we be led to raise ourselves to the mysteries of the spiritual meaning. For not even after the letter is there any thing strange, in that it is said that God created Arcturus, and the Orions, and the Hyades, concerning Whom it is an acknowledged truth, that there is nothing of any sort in the world but He Himself made it. But the holy man declares that the Lord made these, by which he means properly to denote things that are done in a spiritual way. For what is represented by the name of Arcturus, which being set in the polar region of the heavens shines bright with the rays of seven stars, except the Church universal, which is represented in the Apocalypse of John by the seven Churches and the seven candlesticks? Which same, while She contains in Herself the gifts of seven-fold grace, beaming with the brightness of highest virtue, as it were gives light from the polar region of Truth. And it is furthermore to be considered, that Arcturus is ever turned about, and never sunk from sight, in that Holy Church ever undergoes the persecutions of the wicked without ceasing, and yet endures without failing 'even unto the end of the world.' For oftentimes because the sons of perdition have persecuted her even to the death, they have been persuaded that they had as it were utterly extinguished her, but she returned with manifold increase to the rearing of her full growth, in proportion as she travailed in dying amidst the hands of Her persecutors. Thus while Arcturus is turned about, he is set on high, for Holy Church is then more strongly reinvigorated in the Truth, when she spends herself more fervently for the Truth. Hence too after Arcturus he immediately subjoins the 'Oriones' with propriety. For they arise in the very heaviest of the winter season, and they stir up storms by their rising, and put sea and land in commotion. What then is denoted by 'the Oriones,' after 'Arcturus,' saving the Martyrs? who, while Holy Church is set on high to take her stand of preaching, destined to undergo the weight of the persecutors and harassing treatment, came into the face of heaven, as it were, in the winter season. For when they were born, the sea and the land were troubled, in that when the Gentile world grieved that its method of life was undone, on their courage appearing, it set up for their destruction not only the fiery and turbulent, but the mild among men also. And thus the winter lowered in 'the Oriones,' in that when the constancy of the Saints shone out, the frozen soul of the unbelievers lashed itself into a tempest of persecution. And so 'the heavens' gave forth the Oriones, when Holy Church sent out her Martyrs, who whilst they had boldness to speak what is right to the uninstructed, brought upon themselves every thing most heavy from the adverse bitterness of cold. Now he justly subjoins the Hyades directly, which, when the springtide is waxing, go forth into the face of heaven, and, when the sun is now putting out the power of his heat, are given to sight. For they are attached to the beginnings of that sign, which the wise of this world call 'the Bull,' at which the sun begins to increase, and arises with more fervent heat, to lengthen out the periods of the day. Who, then, after 'the Oriones,' are denoted by the title of 'the Hyades,' saving the Doctors of Holy Church, who; when the Martyrs were taken away, came at that period to the world's knowledge, when faith now shines forth the brighter, and the winter of infidelity being forced back, the sun of truth flows deeper through the hearts of the faithful. These, when the storm of persecution was overpast, and the nights of long infidelity consummated, then arose to Holy Church, when the year now opens brighter in the vernal season of belief. Nor are the holy Doctors improperly denoted by the designation of 'Hyades,' for in the Greek tongue rain is called 'Hyetus;' and the 'Hyades' have received their name from the rains, surely because at their rising they bring showers. Thus they are well represented by the title of 'the Hyades,' who, brought out in the settled frame of Holy Church, as it were into the face of heaven, upon the parched earth of the human heart poured down the showers of holy preaching. For if the word of preaching were not rain, Moses would never have said, Let my doctrine be waited for as the rain. 'Truth' would never have said by the lips of Isaiah, I will also command the clouds that they rain no rain upon it; and that which we brought forward a little above, Therefore the stars of the showers are withholden. Thus while the Hyades come bringing showers, the sun is led on to the higher regions of heaven; in that, when the knowledge of the Doctors appears, while our minds drink in the showers of preaching, the heat of faith increases. And the earth being irrigated is rendered productive in fruit, when the light of the sky is fired; in that we yield the fruit of good works the more plentifully, the brighter we burn within our breasts through the flame of sacred instruction. And while heavenly lore is displayed to view by them more and more day by day, it is as if the springtide of interior light were opened upon us, that the new Sun may glow brightly in our souls, and being by their words made known to us, may daily surpass itself in brilliancy. For the end of the world being close at hand, the knowledge from above advances, and waxes bigger with the progress of time. For hence it is said by Daniel, Many shall run to and fro, and knowledge shall be increased. Hence the Angel saith to John in the former part of the Revelation, Seal up those things, which the seven thunders uttered; and yet at the end of that Revelation he bids him, saying, Seal not the sayings of the prophecy of this book. For the first part of the Revelation is commanded to be sealed, but the end not to be sealed; for whatever was hidden in the beginnings of Holy Church, the end clears up day by day. But some imagine that 'the Hyades' are named from the Greek letter which is rendered by 'y;' which, if it be so, is not opposed to the sense which we have given: the Doctors are not unsuitably represented by those stars which have their name from letters; but, though 'the Hyades' are not unlike the look of that letter, yet it is a fact that a shower is called 'Hyetus,' and that those at their rising bring with them rain. Therefore let the holy man, viewing the order of our redemption, feel wonder, and wondering let him cry out, in the words, Which alone spreadeth out the heavens, and treadeth upon the waves of the sea. Which maketh Arcturus, the Oriones, and Hyades. For, when the heavens were spread out, the Lord made 'Arcturus,' in that, when the Apostles were brought to honour, He stablished the Church in heavenly conversation, and when Arcturus was made, He framed 'the Oriones,' in that the faith of the Church Universal being established, He launched forth the Martyrs against the storms of the world. And when 'the Oriones' were launched in heaven, He set forth 'the Hyades,' in that when the Martyrs proved strong against adversities, He vouchsafed the teaching of Masters, to water the drought of human hearts. These then are the ranks of the spiritual stars, which while they stand out conspicuous by the highest virtues, are ever shining from above. But what remains after these things, saving that Holy Church, receiving the fruit of her toils, should attain to behold the inner depths of the Country above? And hence, whereas he had said, Which maketh Arcturus, the Oriones, and the Hyades; he rightly added directly, and the chambers of the South. For what is here denoted by the name of 'the South,' saving the fervour of the Holy Spirit? with which he that is replenished, kindles to the love of the spiritual Country. And hence it is said by the voice of the Spouse in the Song of Solomon, Arise, O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out. For upon the 'south wind' coming, the 'north wind' arising departs, when our old enemy, who had bound up our soul in inactivity, being expelled by the coming of the Holy Spirit, takes himself away. And 'the south wind blows upon the garden' of the Spouse, that 'the spices thereof may flow down;' in that, whensoever the Spirit of Truth has filled Holy Church with the excellences of His gifts, He scatters far and wide from her the odours of good works. And thus 'the chambers of the South' are those unseen orders of the Angels, and those unfathomed depths of the heavenly Country, which are filled with the heat of the Holy Spirit. For thither are brought the souls of the Saints, both at this present time divested of the body, and hereafter restored to the same anew, and like stars they are concealed in hidden depths. There all the day, as at midday, the fire of the sun burns with a brighter lustre, in that the brightness of our Creator, which is now overlaid with the mists of our mortal state, is rendered more clearly visible; and the beam of the orb seems to raise itself to higher regions, in that 'Truth' from Its own Self enlightens us more completely through and through. There the light of interior contemplation is seen without the intervening shadow of mutability; there is the heat of supreme Light without any dimness from the body; there the unseen bands of Angels glitter like stars in hidden realms, which cannot now be seen by men, in proportion as they are deeper bathed in the flame of the true Light. Thus it is altogether marvellous that, in the sending of the Apostles, the Lord stretched out the Heavens; that, in moderating the swellings of persecution He trode the waves of the sea, and kept them down; that in the stablishing of the Church, He set 'Arcturus' in his place; that in making the Martyrs proof against afflictions, He sent forth 'the Oriones;' that in the Doctors being replenished in peace, He gave forth 'the Hyades;' but after these it is beyond all comparison marvellous, that He should have provided for us the haven of the heavenly Land, as 'the chambers of the South.' All this is beautiful, that is seen as it were in the face of heaven of God's ordering; but infinitely and incomparably more beautiful is that, to which we are brought without its being able to be seen. Hence the Spouse justly repeats a second time in the commendation of His Bride; Behold thou art fair, my love; behold thou art fair: thou hast doves' eyes, besides that which lieth hidden within. He describes her 'fair,' and says again 'fair,' in that there is one sort of beauty of life and conduct, wherein she is now seen, and another beauty of rewards, wherein she will then be lifted up in the likeness of her Creator; and because her members, which are all the Elect, go about all things with simplicity, her eyes are called 'doves' eyes;' which shine with extraordinary light, for that they glitter even with the signs of miraculous power. But how great is all this marvel, which is able to be seen! That marvel relating to things of the interior is more wonderful, which is not now able to be seen, concerning which it is fitly added in that place, Besides that which lieth hidden within. For the glory of the visible world is great, but the glory of the secret recompensing far beyond comparison. That, then, which is denoted by the name of 'stars' by blessed Job, is in the words of Solomon represented by the title of 'eyes;' and what is described by Solomon, Besides that which lieth within, blessed Job conveys to us, when he extols 'the chambers of the South.' But see; the holy man in admiring things without, and contemplating those of the interior, telling of things manifest, and diving into things secret, aims to describe all that is done both within and without; but when shall the tongue of flesh unfold the works of the Supreme Greatness? And hence with just propriety directly afterwards, by giving up the attempt, he measures the compass of these same works the more effectually, saying, — Morals on the Book of Job, Book IX Didymus the Blind: Whoever is great necessarily does great things. But the one who does great things is not necessarily great. The disciples who did great things received their ability from God. Taking an example from the human realm, I want to say that the grammarian writes correctly; but not everyone who writes correctly does so because of studies in grammar. Rather, he does so by chance and habit. Job demonstrates regarding greatness that only the one who is great makes great the things he does. Analogously and in accordance with our ability, we perceive God in the greatness of creatures and so receive an idea of God. He says this, however, so that his friends—who think there is only one reason for hardship—may consider that he who does great and dreadful things also has deep and unfathomable resolutions that are glorious. These things are filled with glory, so to speak. Paul writes something similar when he says, "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord?" — COMMENTARY ON Job 9:10 Gregory the Dialogist: Which doeth great things past finding out; yea, and wonders without number. For then we more thoroughly compass the deeds of Divine Might, when we acknowledge that we can never compass them; we then speak with greater eloquence, when we are silent on these, being struck dumb with astonishment. Since for the describing of God's works our insufficiency finds in itself how it may put forth its tongue sufficiently, that what it cannot suitably understand, it may suitably extol by being dumb. Whence it is well said by the Psalmist, Praise Him in His mighty acts; praise Him according to His excellent greatness. For He 'praises God according to His excellent greatness,' who sees that he breaks down in the fulfilling of His praise. Therefore let him say, Which doeth great things past finding out; yea, and wonders without number: viz. 'great,' in power, 'past finding out,' in reason, 'without number,' in multitude. Therefore the works of God which he could not compass by speaking, he more eloquently defined by proving deficient. But in the review of things, why are we carried so far without ourselves, considering that we know nothing of the very thing that is done to our own selves? — Morals on the Book of Job, Book IX Gregory the Dialogist: Lo, if He come to me, I see Him not: if He passeth on, I perceive him not. For the human race being shut out from the interior joys, in due of sin, lost the eyes of the mind; and whither it is going with the steps of its deserts, it cannot tell. Thus, often that is the gift of grace which it takes to be wrath, and often that is the wrath of God's severity, which it supposes to be grace. For very commonly it reckons gifts of virtue as grace, and yet being uplifted by those gifts is brought to the ground; and very often it dreads the opposition of temptations as wrath, and yet being bowed down by those temptations, arises the more solicitous to the safe keeping of its virtuous attainments. For who would not reckon himself to be nigh to God, when he sees that he is magnified with gifts from on high, when either the gift of prophecy or the mastership of teaching is vouchsafed him, or when he is empowered to exercise the grace of healing? Yet it often happens that whilst the mind is made to sit loose by self-security in its virtues, from the adversary plotting against it, it is pierced 'with the weapon of unexpected sin, and is for ever put far away from God by the very means whereby for a time it was brought near to Him without the caution of heedfulness. And who would not look upon himself as now abandoned by Divine grace, when after experiencing purity, he sees that he is sorely pressed by the temptations of the flesh, that things unbefitting crowd on the mind, and before the eyes of fancy there pass things disgraceful and impure? Yet, when such things as these harass but not subdue, they do not slaughter by the effect of corrupting, but preserve by their effect of humbling, that the mind, finding itself weak under temptation, may wholly betake itself to the assistance of the Divine Being, and completely give over all confidence in itself; and thus it is brought to pass, that it attaches itself to God the deeper by the same thing, by which it was made to lament its having fallen away the lower from God. Therefore the coming and going of God are not at all discoverable by our faculties, so long as the issue of alternating states is hidden from our eyes; in that there is no certainty concerning the trial, whether it be a test of virtue or an instrument of our destruction; and concerning gifts we never find out whether they are the reward here of such as are given up, or whether they are a support on the road to bring men to their native Country. Thus let man, once banished from the interior joys, view the doors of the secret place of the Spirit shut against him, and cast forth to himself without, let him groan in the flesh, and seeing the losses which his blindness entails upon him, exclaim, Lo, if He come to me, I see Him not; if He passeth on, I perceive Him not. As if he lamented openly, saying, 'Since I have once lost my eyes by my own act and deed, as I am bearing the darkness of a self-sought night, now I neither know the rising nor the setting of the sun.' Yet man, who is pressed down by the infliction of infirmity, and heavy laden with the darkness of his blind estate, is going forward to the Judgment of the Light above, that he may render an account of his actions. — Morals on the Book of Job, Book IX Augustine of Hippo: "If he passes before me, I will not see him. If he is higher than me and dizzies me by the speed of his race, I will not know him. He must therefore sympathize with my weakness and not abandon me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He question on a sudden, who will answer Him? God 'questions suddenly' when He calls us unexpectedly to the strict searching of His scrutiny. But man cannot answer to His questioning, for that, if he be then sifted, all pity laid aside, even the life of the righteous sinks under the scrutiny. Or, surely, He questions, when He deals us hard blows, that, when the mind entertains great thoughts of itself in peace and quiet, it may find itself out in trouble, what sort it really is of. And very commonly because it is smitten, it utters groans; but it is unable to make answer, because the very distastefulness of his stroke is displeasing to him, yet looking to himself man holds his peace, and dreads to scrutinize the Divine decrees, because he knows himself to be but dust. Hence it is said by Paul, Nay, but, O man, who art thou that repliest against God? He that is called by the name of 'man' is proved to be unable to 'reply against God.' For by this circumstance, that he was taken from the dust of the earth, he is not worthy to scrutinize the judgments of the Most High. Hence too it is fitly subjoined here, Or, who will say unto Him, What doest Thou? The acts of our Maker ought always to be reverenced without examining, for they can never be unjust. For to seek a reason for His secret counsel is nothing else than to erect one's self in pride against His counsel. So when the motive of His acts cannot be discovered, it remains that we be silent under those acts in humility, for the fleshly sense is not equal that it should penetrate the secrets of His Majesty. He then who sees no reason in the acts of God, on considering his own weakness does see reason wherefore he sees none. Hence also it is added by Paul afterwards, Shall the thing formed say to Him that formed it, Why hast Thou made me so? For in proportion as it sees itself to be 'a thing formed' by God's workmanship, it rebukes itself so as not to kick back against the hand of Him that wrought it; for He, Who in loving-kindness exalted what was not, never in injustice abandons that which is. So let the mind be brought to itself under the stroke, and what it cannot comprehend, let it cease to require, lest if the cause of God's wrath be searched out, It be called forth in larger measure for being searched out, and lest wrath, which humility might have pacified, pride kindle to an unextinguishable height. — Morals on the Book of Job, Book IX Augustine of Hippo: "If he delivers to death, who can edit it? He delivers to death, when he passes with disdain, or without being known; and that's death. - For the soul to not know God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God, Whose wrath none can resist, and under Whom they that bear the world are bowed down. It is very strange that it is declared that none can resist God's wrath, seeing that the divine Oracles witness that many have withstood the wrathfulness of the visitation of Heaven. Did not Moses resist God's wrath, when standing up for the fallen people, He restrained the very impulse of the stroke from above, by the oblation of his own death, saying, Yet now if Thou wilt forgive their sin: and if not, blot me, I pray Thee, out of the book, which Thou hast written? Did not Aaron resist God's wrath, when between the living and the dead he took a censer, and assuaged the fire of visitation with the fumes of incense? Did not Phinees resist God's wrath, when slaughtering them that went a whoring with strange women in the very act, he offered his zeal to the Divine wrath, and pacified fury with the sword? Did not David resist God's wrath, who by presenting himself to the Angel, as he dealt destruction, won the grace of propitiation, even before the appointed time? Did not Elijah resist God's wrath, who when the earth was now for long dried up, brought back by a word the showers withdrawn from the heavens? In what sense then was it said that none can resist the wrath of God, when it is proved by existing examples that numbers have resisted it? However, if we minutely consider both these words of blessed Job, and the deeds of those persons, we both find it to be true that there is no resisting the Divine Wrath, and also true that many have often resisted it. For all Saints that encounter the wrath of God, obtain it from Himself, that they should be thus set in the way to meet the force of His stroke; and so to say having Him with them, they lift up themselves against Him, and the Divine Power arms them in alliance with Itself against Itself. Since in that which they achieve against the wrath of Him dealing cruelly without, the grace of Him so angered encourages them within, and He bears up those serving Him inwardly, whom He submits to resisting Him outwardly. Thus He bears the supplicant's contradiction which He inspires, and that is forced upon Him as though He were unwilling, which is by Himself commanded to be done. For He saith to Moses, Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them, and I will make of thee a great nation. What is it to say to His servant, Let Me alone; but to give him boldness to supplicate? As if He said in plain words, 'Consider how thou prevailest with Me, and know that thou mayest obtain whatsoever thou beseechest for the People.' And that the thing is done with this mind, is witnessed by the pardon which is immediately subjoined. But when the Wrath above moveth Itself, so to say, from the heart's core, human opposition cannot stay It; and no man's entreaty presents itself to any purpose, when once God ordains any thing whilst angered from His inward Deep. For it is hence that Moses, who blotted out by his entreaties the guilt of the whole People in God's sight, and whilst he offered himself in the way, appeased the force of the Divine indignation, when he came to the rock Horeb, and for the bringing forth the water gave way to distrust, could never enter the Land of Promise from the Lord being wroth. And oftentimes he is distressed on this score, often he is troubled by his regret making itself felt, and yet he could never remove from himself the anger of an ordained retribution, who by God's good pleasure removed it even from the very people. Hence David, who afterwards by prayer held back the sword of the Angel from the fallen People, first fled from his son with bare feet howling and lamenting, and until he received to the full the cup of vengeance for the transgression he had done, he could never abate the wrath of the Lord for himself. Hence Elijah, that as a mortal man he might as it were feel some little of God's visitation, he, who opened the heavens with a word, fled in terror through the wilderness from a woman's indignation; and he proves weak for himself in his dismay, who appeases God's fury for others through his intercession. Thus there is both a possibility of resisting the wrath of God, when He, That is wroth Himself, vouchsafes aid; and there is no possibility at all of resisting it, when He both rouses Himself to deal vengeance, and doth not Himself inspire the prayer that is poured forth to Him. Hence it is said to Jeremiah, Therefore pray not thou for this people, neither take to thee praise and prayer for them; for I will not hear in the time of their crying to Me; and again, Though Moses and Samuel stood before Me, yet My mind could not be toward this people. LITERAL INTERPRETATION Wherein it may be usefully enquired wherefore, so many more ancient fathers being set aside, Moses and Samuel alone are preferably and preeminently singled out for the utterance of prayer? Which however we easily learn, if we weigh well the claims of that charity which is bidden to love even enemies. For that prayer comes with a special recommendation to the ears of our Creator, which exerts itself to make intercession for our enemies too; and hence 'Truth' saith by His own lips, Pray for them that despitifully use you and persecute you. And again, When ye stand praying, forgive, if ye have ought against any. Now when we revolve the deeds of the fathers of old time as Holy Writ describes them, we find that it was Moses and Samuel, who prayed for their adversaries. For one of them had to fly from the persecution of that infuriated People, and yet he interceded for the persecutor's life: the other being deposed from the rule of the People, saith to his own adversaries themselves, God forbid that I should sin against the Lord in ceasing to pray for you. Therefore in the difficult work of deprecating wrath, what is it to bring forward Moses and Samuel, but to shew the more plainly that not even they if they stood forward would stay His wrath, who might for this reason have interceded the sooner for their friends, that they were used to intercede with Him even for their enemies. Hence it is said to that same Judaea, I have wounded thee with the wound of an enemy, with the chastisement of a cruel one. And again, Why criest thou for thine affliction? Thy sorrow is incurable. Let the holy man then regard how the wrath of God is restrained by no man's intercession, when once it is inexorably called forth, and let him say, God, Whose wrath none can resist. And this we rightly reduce to a particular sense, if we reflect on the woes of that same Israelitish People, which the Saviour, Who was made manifest in the mystery of His economy; abandoned in their pride, and called the Gentiles to the grace of the knowledge of Him. And hence it is rightly subjoined directly, Under Whom they that bear the world are bowed down. For they do bear the world, who sustain the cares and concerns of the present world. Since every one is necessitated to bear the burthens of as great things as he is a leader of in this world; and hence a ruler of the earth is not unsuitably designated in the Greek tongue 'basileus.' For 'laus' means 'people.' Basileus therefore is the title 'basis laou' which in the Latin tongue is rendered 'basis populi,' or, 'the base of the people;' since it is he that bears up the people upon himself, in that be controls its motions, himself steadied by the weight of power. For in proportion as he bears the burthens of his subjects, like a base he supports a column raised upon it. Let blessed Job, then, full of the power of the prophetic Spirit, see how Judaea is forsaken, and the rulers of the Gentiles are bowed to the worship of the Divine Being, and let him say, God, Whose wrath none can resist, under Whom they that bear the world are bowed down. As though he plainly owned, saying, 'Both the People, that was once subject to Thee, Thou forsakest in Thy severity, and the powers of the Gentiles, that set up their heads, Thou bendest low in Thy mercy.' Though hereby, that it is said, Under Whom they that bear the world are bowed down; we may also understand the Angelical powers; for these bear the world, in that they execute the charges of the governing of the universe, as Paul bears witness, when he says, Are they not all ministering spirits, sent forth to minister for them that shall be heirs of salvation. Thus he says, God, Whose wrath none can resist, under Whom they that bear the world are bowed down. As if he beheld the humiliation of every created being, and said in fear and trembling, 'Which of frail mortals resists Thy nod, before Whose might the Angelic Powers themselves bow down themselves?' Or, surely, since, when we are bowed down, we see nothing of things above us, those subtlest spirits must needs have been erect, if they completely reached the power of His Majesty; but 'they that bear the world, are bowed down under God,' for though when they are lifted up they behold the loftiness of the Divine Nature, yet not even the Angelic Powers attain to comprehend It. Which Same the righteous man failing from infirmity to fathom, and yet in some degree estimating It from the ministrations of the most exalted spirits being subject to Him, falls back to the consideration of himself with heedful humility, and makes himself little in his own eyes compared with the omnipotence of the Supreme Majesty... — Morals on the Book of Job, Book IX Augustine of Hippo: "No one can avoid the blows of his anger. That of another can be avoided by a more powerful one. "He has subjugated everything under heaven. Heaven must be excepted, that is to say, the creature endowed with reason, because if it had submitted to itself all the others, it could never have been punished by beings. that, as it is God who has subordinated them to her, she finds in them her punishment, when she offends him who has subjected them to it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: How great am I that I should answer Him, and talk with Him in my words? As though he said in plain words, 'If that created being is unable to take thought of Him, which is not burthened by the flesh, in what spirit do I dispute about His judgments, who am straitened by the burthen of corruption?' But as God's words to us are oftentimes His judgments, declaring the sentence of our actions, so our words to God are the deeds which we set forth; but man 'cannot reason with God in his words,' in that, in the eye of His exact judgment, he maintains no assurance in his actions. — Morals on the Book of Job, Book IX Gregory the Dialogist: Who, though I possessed any thing righteous, yet would I not answer, but I would make supplication to my Judge. For, as we have often said, all human righteousness is proved unrighteousness, if it be judged by strict rules. And so there is need of prayer following after righteousness, that this, which if sifted to the bottom might be brought down, may be firmly established in the mere pitifulness of the Judge. And when this is possessed fully by the more perfect sort, it is said that they possess a something of it. In that the human mind both with difficulty puts in practice the truths apprehended by it, and the things which it apprehends are the merest outskirts. Therefore let him say, Who, though I possessed any thing righteous, yet would I not answer, but I would make supplication to my Judge. As if he owned in plainer words; 'And if I should grow to the practising of virtue, I am made vigorous to life, not by merit, but of pardoning grace.' Therefore we must be strenuous in prayer, when we do right, so that all the righteous ways we live in we may season by humility; but very often it happens that our very supplication is tost to and fro by such a multitude of temptations, that it seems almost cast off from the presence of the Judge. And often our pitiful Creator receives it, but because it cannot put forth itself undefiled, as it is minded, it dreads the sentence of condemnation upon its head. — Morals on the Book of Job, Book IX Augustine of Hippo: "Even so, I. be fair, he will not answer me; If, by praying to him; rely on my holiness. For if he compares my merits with the saints who are near him immortal and immutable, he will reject my prayer like that of a criminal. It is therefore true that his mercy is necessary to me. "I will implore his judgment," because I can not believe myself just myself, according to this saying: "I do not judge myself it is the Lord who is my judge (1). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And when I have called and He hath answered me, yet do I not believe that He hath hearkened unto my voice. For very often the mind is set on fire with the flame of Divine love, and is uplifted to behold heavenly things and secret mysteries. It is now transported on high, and pierced with full affection, is made strange to things below; but being struck with sudden temptation, the soul which with set purpose had been established erect in God, pierced with arising temptations is bowed low; so that it cannot discern itself, and being held fast between good and evil practices, cannot tell on which side it is strongest. For very often it is brought to this pass, to wonder how it so lays hold of the highest truths, when unlawful thoughts defile it; and again how it admits unlawful thoughts, when the fervour of the Holy Spirit with power transports it above itself. Which alternate motions of thought in the mind being viewed aright by the Psalmist, he exclaims, They mount up to the heaven, they go down again to the depths. For we mount up to the heaven, when we enter into the things above, but we go down to the depths, when we are suddenly cast down from the height of contemplation by grovelling temptations. Thus whilst the motions of the mind alternate between vows and vices, too truly they cloud for themselves the certainty of their being heard. Therefore it is rightly said, When I have called and He hath answered me, yet do I not believe that He hath hearkened unto my voice. In that the mind is rendered fearful from its mere changeableness, and by that which it is unwillingly subject to, imagines itself cast off and rejected. It is interesting to observe with what exactness the holy man passes judgment on himself, that the judgments of God may find nought in him to take hold of. For having an eye to his own frailty, he says, How much less shall I answer, and talk in my words with Him? Not relying upon the claims of his own righteousness, but betaking himself to the hope alone of entreating, he adds, Who, though I had any thing righteous, yet would I not answer, but I would make supplication to my Judge. But apprehensive for the very entreaty itself, he adds, And when I have called, and He hath answered me, yet do I not believe that He hath hearkened unto my voice. Why does he shrink with so great apprehension, why does he tremble with such sore misgiving? but that his eye is fixed on the dreadfulness of the Judge, in the last strict reckoning, and not supporting the power of His searching eye, all that he does seems little worth in his account? — Morals on the Book of Job, Book IX Augustine of Hippo: "If I call on him and he does not answer me, I will not believe that he heard my voice. When I ask for his judgment, if he does not hear me, I will not believe that he has ever heard me, but that he has listened to my words for secret motives and not because of the excellence of my prayer. Or, I do not think he does not give me a license now, since he has sometimes answered me. Here is another explanation: If he gives me what I ask, I will believe that he answered me, because if I do not believe it, although I have what I asked, I'm not answered point; so the faith of the one who prays would be the sign that he has been answered. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words mean two different things, either that Job had not sinned, even though he was, nevertheless, undergoing a punishment; or that Christ, as if he were guilty of sin, would have suffered resolutely the temptation of blameless passions. — COMMENTARY ON Job 9:17 Gregory the Dialogist: For He shall break me with a tempest. In every case that sinner is 'broken with a tempest,' who seemed to be stablished in tranquillity, in that the man whom the long-suffering Above bears with for long, the last strict Judgment destroys. And this is rightly called 'a tempest,' because it is manifested in a commotion of the elements, as the Psalmist witnesses, when he says, God shall come manifest, and He shall not keep silence; a fire shall devour before Him, and a mighty tempest round about Him. And hence another Prophet also says, The Lord, His way is in the whirlwind and in the storm. In which same whirlwind the righteous man is never broken, for this reason, because here he is ever in fear and anxiety, lest he should be broken. For whilst still set in the journey of the present life, he bethinks himself how severe towards the actions of men the Requirer of works will appear, Who then condemns even without works some that are only bound with the guilt of original sin. Whence the holy man rightly adds thereupon in the voice of mankind, And multiplieth my wounds even without cause. For there be some that are withdrawn from the present light, before they attain to shew forth the good or evil deserts of an active life. And whereas the Sacraments of salvation do not free them from the sin of their birth, at the same time that here they never did aright by their own act; There they are brought to torment. And these have one wound, viz. to be born in corruption, and another, to die in the flesh. But forasmuch as after death there also follows, death eternal, by a secret and righteous judgment 'wounds are multiplied to them without cause.' For they even receive everlasting torments, who never sinned by their own will. And hence it is written, Even the infant of a single day is not pure in His sight upon earth. Hence 'Truth' says by His own lips, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Hence Paul says, We were by nature the children of wrath even as others. He then that adding nothing of his own is mined by the guilt of birth alone, how stands it with such an one at the last account, as far as the calculation of human sense goes, but that he is 'wounded without cause?' And yet in the strict account of God it is but just that the stock of mortality, like an unfruitful tree, should preserve in the branches that bitterness which it drew from the root. Therefore he says, For He shall break me with a tempest, and multiply my wounds without cause. As if reviewing the woes of mankind he said in plain words; 'With what sort of visitation does the strict Judge mercilessly slay those, whom the guilt of their own deeds condemns, if He smites for all eternity even those, whom the guilt of deliberate choice does not impeach?' Now that these same sayings are not inconsistent with the case of blessed Job in a special sense, we shall acquaint ourselves, if we pursue the enquiry, how truly they were delivered. For considering himself with exactness, and judging himself in every action, he tells us with what great dread and apprehension he views the force of the severity of the Most High, adding, For He will break me with a tempest. As if it were in plain words, 'For this reason I ever fear Him even in time of quiet, because I cannot but know how He may come in the whirlwind, by His scourges:' which same scourges he both in fearing forecast, and in forecasting underwent. Whence he adds, And will multiply my wounds even without cause. For as we have often said already, blessed Job was never stricken that the stroke might blot out sin in him, but that it might add to his merit. Therefore in asserting himself wounded without cause, he declares that concerning himself openly, which 'Truth' witnesses of him in secret, saying, Although thou movedst Me against him, to destroy him without cause. The holy man then does not say from pride that which he says only in truth. Nor is he out of proportion with the rule of righteousness by those words, by which he is not at variance with the Judge. Who goes on to set forth the continuance of those wounds, when he adds, He will not suffer me to take my breath, but filleth me with bitterness. It is often an exercise of virtue to the just, to be subject to ills from without by themselves; but that the conflict of a complete trial may discipline their powers, sometimes at one and the same time they are rent with torments without, and chastened with temptations within. Hence the holy man declares himself to be full of bitterness, in that whilst he is bearing scourges outwardly, there is a heavier weight, which from the adversary's tempting he carries in his interior; but withal the force of his sorrow is abated by considering the equity and the power of the Smiter. — Morals on the Book of Job, Book IX Augustine of Hippo: "Lest I be broken in the storm," so I asked for his judgment lest he break me in the storm. "He multiplied on me the tribulations, without motive; I could not know the motive. This is the language of a man who admits that the chastisements of God have not changed him, and that he may be swallowed up by the storm, that is to say, struck with even more punishment. rigorous. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: "He will not let me catch my breath." That is, I am filled with a multitude of afflictions. "He has filled me with bitterness, for indeed he is superior in power. Who, then, shall resist his judgment?" Job does not want to say simply that God is superior to him in power but also that God is able to do whatever he wants. — COMMENTARY ON Job 9:18-19 Augustine of Hippo: "He lets me barely breathe; So great is the number of my afflictions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I speak of strength, lo, He is strong; if of equity in judgment, none dareth bear witness for me. For He tries the counts of our lives, Who does not make them out by the testimony of another; in that He, Who is one day revealed as a strict inflicter of punishment, Himself was for long the silent witness of the sin. For it is on this account that the Prophet says, I am judge and witness. Hence he saith again, I have long time holden My peace; I have been still, and refrained Myself; now will I cry like a travailing woman. For a woman in travail casts forth with pain, what she has long borne in her womb with burthensomeness. And so after a long silence, like a travailing woman, the Lord utters His voice, in that what He now bears silently in Himself, He one day as it were reveals with pain in the avenging of the Judgment. But it deserves our enquiry; this righteous man, if any had ventured to give testimony in his behalf, would he have cleared him of guilt? And if no other gave testimony to him, then, at least, is he himself at all events of strength to offer testimony in his own behalf? — Morals on the Book of Job, Book IX Augustine of Hippo: "Because He is the Almighty, He prevails. He conquered me, so that I might do his will and not the Arienne. "Even if I am just, impiety would still be on my lips:" if I thought myself right. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I desire to justify myself; mine own, mouth shall condemn me; if I say I am perfect, it shall also prove me perverse. As if it were in plain words; 'Why should I speak about others, when I cannot bear testimony concerning myself?' But whereas thou art not competent to witness to thine own innocency, dost thou know the fact that thou art innocent? — Morals on the Book of Job, Book IX Hesychius of Jerusalem: "If I think I have attained purity in my actions, I will be proved perverse in my words. If I am found blameless in my words, I will be reproached for my actions." In the same manner, if one is righteous in his actions and proclaims that loudly with ostentatious words, his mouth commits impiety, because he has fallen into pride, a pride appropriate to the betrayer, the real impious one. If one is blameless but ignores the source of his purity, and as a consequence places his trust in himself and becomes proud and arrogant, he will become perverse. Evidently, the hand of God has abandoned him. — HOMILIES ON Job 12.9.20 Gregory the Dialogist: Though I were perfect, even this my soul shall not know. Most commonly if we know the good things that we do, we are led to entertain pride; if we are ignorant of them, we cannot keep them. For who would not, in however slight degree, be rendered proud by the consciousness of his virtue? or who, again, would keep safe within him that good, which he does not know of? what then remains as a provision against either of these evils, saving that all the good things that we do, in knowing we should not know; so that we both look upon them as right things, and as a mere nothing, that thus the knowledge of their rightness may quicken the soul to a good guard, and the estimation of their littleness may never exalt it in pride? But there are some things which are not easy to be ascertained by us, even when they are doing. For often we are inflamed with a right earnestness against the sins of transgressors, and when we are transported by passion beyond the bounds of justice, we account this the warmth of just severity. We often take upon ourselves the office of preaching, that we may in this way minister to the service of our brethren; but unless we be acceptable to the person, whom we address, nothing that we preach is received with welcome; and while the mind aims to please on useful grounds, it lets itself out after the love of its own praise in a shameful way, and the soul which was busied in rescuing others from captivity to bad habits, being itself made captive, begins to drudge to its own popularity. For the appetite for the applause of our fellow-creatures is like a kind of footpad, who as people are going along the straight road joins them from the side, that the wayfarer's life may be barbarously taken by the dagger drawn out of sight. And when the intention of purposed usefulness is drawn off to our own interests, in a way to make one shudder, sin accomplishes that identical work, which goodness began. Oftentimes even from the very beginning the thought of the heart seeks one thing, the deed exhibits another. Often not even the thought itself proves faithful to itself, in that it sets one object before the mind's eye, and is hurrying far from it after another in real purpose. For very often we find persons who covet earthly rewards, and stand up in defence of justice, and these account themselves innocent, and exult in being the vindicators of right; who if the prospect of money be withdrawn, instantly cease from their defence of justice; and yet they look upon themselves as defenders of justice, and maintain themselves right to themselves, who the while aim not at rightness but money. In opposition to whom it is well said by Moses, That which is just, thou shalt follow justly. For he followeth unjustly that which is just, who is moved to the defence of just dealing not by his feeling for virtue, but by his love of temporal rewards. He 'followeth unjustly that which is just,' who is not afraid to drive a trade with that justice, which he makes his plea. And so 'justly to follow what is just' is in the vindication of justness to make that same justness our end and aim. We often do right things, and are far from looking for rewards, far from seeking applause from our fellowcreatures, yet the mind being set up in self-confidence, scorns to please those from whom it seeks nothing, sets at nought their opinions, and drives itself miserably free along the precipices of pride, and is the worse overwhelmed beneath sin from the same source, whence it boasts, its sins as if subdued, that it is subject to no covetous desires. Often while we sift ourselves more than is meet, by our very aim at discernment we are the more undiscerningly led wrong, and the eye of our mind is dimmed, in proportion as it strives to perceive more; for he too, who determinately looks at the sun's rays, turns darksighted, and is necessitated to see nothing from the very thing in which he strives to see too much. Therefore whereas, if we are backward in our examination, we know nothing at all of ourselves, or, if we search ourselves with an exact scrutiny, we are very often dimsighted to distinguish between virtue and vice, it is rightly said here; Though I were perfect, my soul shall not know it. As if it were expressed plainly, 'With what foolhardiness do I find fault with God's judgments upon me, who do not know mine own self by reason of the darkness of my weak condition?' Whence it is well said by the Prophet, The deep uttered his voice from the height of his imagining. For the deep sustains a height of imagining, when the human mind, dim with the immensity of thought, even in its very searching does not penetrate itself, but to 'utter his voice from the height' is that whilst it is unable to fathom itself, it is constrained to rise up in admiration, so that it never should venture to dive into that which is above it, in proportion as, in taking thought itself of its own incomprehensible being, it cannot make out what it is. But the hearts of the righteous, because they cannot examine themselves to perfection, with difficulty bear this exile of dimsightedness; and hence it is added, and I shall be weary of my life. The righteous man is weary to live, in that both by doing works he does not cease to seek after life, and yet cannot discover the merits of that same life; since he draws the balances of trial out from the bosom of interior Justice, and in himself is disabled for the effecting of discovery from the very cause that, being transported above himself, he is enlarged in the power of inquiring. But the alleviation of our darkness lies in the just and incomprehensible power of the Creator being recalled to mind, which both never leaves the wicked without taking vengeance, and surpasses the righteousness of the just by the boundlessness of its incomprehensibility; — Morals on the Book of Job, Book IX Augustine of Hippo: "Nevertheless life will be taken away from me. Even if I do not know if I have acted with impiety, they will take away my life; I will be condemned to suffer what I fear, and not to do what I desire. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: This is one thing, that I have spoken, He destroyeth both the perfect and the wicked. The 'perfect man is destroyed' by the Creator, in that whatever his pureness may have been, it is swallowed up by the pureness of the divine immensity. For though we take heed to preserve pureness, yet by consideration of the interior Perfection it is shewn, that this which we practise is not purity; 'the wicked' likewise is 'destroyed' by the Creator, in that whilst God ordereth all things marvellously, his wickedness is caught in the noose of his own artifices. For he is even unwittingly involving himself in punishment on the same grounds whereon he wittingly exults in doing any thing. Whereas therefore Almighty God at once surpasses the perfection of the righteous by pureness, and penetrating the craft of the wicked condemns it, it is rightly said, This is one thing, therefore I said it; He destroyeth the perfect and the wicked. As if it were expressed in plain words; 'I have spoken this word of reflection to myself, that neither being perfect, shall I appear perfect, if I be strictly examined; nor being wicked, if I would lie hid in myself, am I withdrawn from the piercings of heavenly probing, in that the strict Judge in comprehending all things, penetrates the subterfuges of wickedness in a marvellous way; and in ordering for the best, condemns the same by its 'own devices.' Or, indeed, He is Himself said to destroy both the perfect and the wicked, in that though they be separated in the life of the soul, yet in due of the first sin, they are alike dragged to the death of the flesh. And hence it is said by Solomon; The learned dieth equally as the unlearned. And again, All things are subject to vanity, and all go to one place; all are of the dust, and all turn to dust again. — Morals on the Book of Job, Book IX Augustine of Hippo: "I only said one thing: anger breaks the strong and the powerful. That is to say, if men are afflicted, it is so that none of them can rely on their own forests, to believe themselves powerful and formidable. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He scourge, let Him slay once for all, and not laugh at the trial of the innocent. MYSTICAL INTERPRETATION Who would not suppose that this was uttered in pride, unless he heard the sentence of the Judge, Who pronounces, For ye have not spoken of Me the thing that is right, as My servant Job hath. Therefore it follows, that no one dare to find fault with the author's words, which it appears the Judge commends. But they must be sifted in their inner sense with the greater wariness and nicety, in proportion as they sound the harder on the outside. Thus the holy man surveying the woes of mankind, and considering whence they came, how that man, in consequence of the promise of his enemy, desiring to obtain the knowledge of good and evil, lost his very self too, so that he may say with truth, Though I were perfect, yet my soul shall not know it; how that after the punishment of exile he is further subject to the scourges of corruption, and even after being tormented is still tending to the death of the body, or indeed to the death of the soul, so that he may well say, He destroyeth the perfect and the wicked; in opposition to this he begs the grace of the Mediator, saying, If he scourge, let him slay once for all. For in that we have both in spirit departed from God; and that in flesh we return to dust, we are obnoxious to the punishment of a double death. But there came unto us One, Who in our stead should die the death of the flesh only, and join His single Death to our twofold death, and set us free from either kind. Concerning which it is said by Paul, For in that He died, He died unto sin once. Thus let the holy man survey the ills of our state of corruption, and let him seek the one Death of the Mediator, which should cancel our two deaths, and in longing for this, let him say, If He scourge, let Him slay once for all. But mark how that seems as though it were at war with humility, which is immediately introduced, And not laugh at the trial of the innocent. And yet we shall easily perceive this to be a very great piece of humility, if we consider it in a humble spirit. For it is plain to all persons that desire, when deferred, is in every case a pain; as Solomon bears witness, who says, Hope deferred maketh the heart sick. Now for God to 'laugh,' is His refusing to take pity upon the suffering of man. Hence the Lord saith again, by Solomon, to the children of perdition continuing in sin, I also will laugh at your calamity; i.e. 'I will not compassionate you in your distress with any pity.' Thus before the coming or our Redeemer, the Elect had all of them their pain, in that with ardent longing, they desired to behold the mystery of His Incarnation, as He Himself bears record, when He says, For I tell you that many Prophets and Kings have desired to see these things which ye see, and have not seen them; and so the 'pains of the innocent' are the desires of the righteous. For so long then as the Lord, taking no pity, deferred the wishes of His Elect, what did He else, but 'laugh at the pains of the innocent?' Therefore let the holy man, considering the gifts of the Redeemer that should come, and enduring with pain the delay of his wishes, express himself in the words, If He scourge, let Him slay once for all, and not laugh at the pains of the innocent. As if he besought in plain words, saying, 'Whereas our life is every day bruised with the scourge of vengeance on account of sin, let Him now appear, Who for our sake may undergo death once for all, without sin, that God may no more 'laugh at the pains of the innocent,' if He Himself come subject to suffering in the flesh, in desire of Whom our soul chastens itself.' Or indeed if He uses the expression of God's 'laughing' for His joy, the Lord is said 'to laugh at the pains of the innocent,' in that the more ardently He is sought of us, the more graciously He rejoices over us. For we as it were cause a kind of joy to Him by our pain, when by holy desires, we chasten ourselves for the love of Him. Hence the Psalmist saith, Appoint a solemn day in frequency, even unto the horns of the altar. For he 'appointeth a solemn day to the Lord in frequency,' whosoever is continually chastening himself in the desire of Him; and it is enjoined that this same day of solemnity be carried even to the horns of the altar, in that it is necessary that every man chasten himself for so long time, until he attains to the height of the heavenly sacrifice, i.e. unto eternal bliss. Thus the holy man, for that he longs to have his desire fulfilled and no longer deferred, says with humility, Nor laugh at the pains of the innocent. As if he said, 'Let Him, gladly welcoming our petitions, no longer defer, but by manifesting bring to light Him, who chastens us in the expecting of Himself.' Now that blessed Job prayed that He in particular might be slain once for all, Who at 'the end' of the world underwent for our sake the death of the flesh alone... — Morals on the Book of Job, Book IX Augustine of Hippo: "Because a long death. is the sharing of the wicked; And not a short death, like that of the just, when he is in pain and derided by the impious. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The earth is given into the hand of the wicked. He covereth the faces of the judges thereof. For what is denoted by the designation of 'the earth,' saving the flesh? who by the title of 'the wicked,' save the devil? The 'hands' of this wicked one were they, who were the aggressors in the death of our Redeemer. Thus 'the earth is given into the hands of the wicked,' in that our Redeemer's Soul our old enemy could never corrupt, by himself tempting Him. But His Flesh he being permitted did by means of his ministers deprive of life for three days; and unknown to himself, by that very permission, he ministered to the dispensation of God's pitifulness. For assailing our Redeemer with three temptations, he had no power to defile the heart of God. But when he set on the mind of Judas to bring about the death of His fleshly part, and when he gave him a band of soldiers and officers from the Chief Priests and Pharisees, then that wicked one stretched forth his hands upon 'the earth.' The judges of this earth were the Priests and Rulers, Pilate and the scoffing soldiers; and so this wicked one 'covered the faces of the judges thereof,' in that he veiled the mind of the persecutors, that they should not know their Maker, with a cloud of wickedness. Whence it is said by Paul, But even unto this day, when Moses is read, the vail is upon their heart; and he says again, For had they known it, they would not have crucified the Lord of glory. And so the face of the judges proved to be covered, in that the mind of the persecutors not even by His miracles ever knew Him to be God, Whom it had power to hold fast in the flesh. But forasmuch as our old enemy is one person with all the wicked, Holy Scripture very often so speaks of the head of the wicked, i.e. the devil, that it suddenly goes off to his body, i.e. to his followers. Therefore it may be that by the name of 'the wicked one,' the faithless and persecuting People is denoted, with which this also which is added accords; If it is not he, who then is it? Who then shall any where be accounted wicked, if that People, which persecuted Pity Itself, be not wicked? But the holy man, after regarding the faithlessness of the Jewish People, calls back the eye of his mind to himself, grieves that he cannot behold Him Whom he loves, is sad and sorrowful that he is withdrawn from the present world, before the Saving Health of the world is manifested; — Morals on the Book of Job, Book IX Julian of Eclanum: "The earth is given into the hand of the wicked." With regard to the context of the passage, Job seems to state that his earthly part, that is, his body, is given to torments and vexations. The permission to afflict it is granted to the impious. Therefore, it certainly happens that those who see cannot express a fair judgment on the merits of the one who is afflicted. Passing to the prophetic aspect, that which vindicates the merits of the person, Job appears to wander from the context of the debate and to speak of future mysteries. The passion of the Lord is predicted. Job's friends could not recognize this because the earthly vileness of Job's external appearance is his internal dignity. — EXPOSITION ON THE BOOK OF Job 9:24 Augustine of Hippo: "The earth has been delivered to the hands of the ungodly. The saints in their bodies and not in their souls are delivered to him, when he persecutes them, or when he can impose their will on them. One can still see here the sinner falling into the hands of the demon in his mortal nature. "He pronounces his judgment and does not make him known. The judgment of the just as that of the ungodly is not known in this life. Or, he gives him his judgment, he punishes him by holding for him the decrees of his. Providence, according to this saying: "In the excess of his anger, he will abandon it." Or again: He avenges the righteous by hiding from his persecutor the decrees of his righteousness, that is, those of his Providence, so that impunity may lead him further into the snares of his sin. "And if it is not him, what other is it? All this can be understood as our Lord, who was mocked, and whose earth, that is, the body, was delivered into the hands of the Jews. and it was when his judgment was rendered that his majesty remained unknown. "And if it's not him, what else then," would it show more power? Or again Site is not God who judges the just and the impious, what else could do it? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: The swift runner does not appear to touch the ground; he appears as though he has wings. [Job says], " 'My life is swifter than a runner.' I look at what is above. 'I do not run aimlessly.' I do not touch the ground." Because they want to reach the finish line, the righteous keep on running, even when they run into obstacles. For example, when they encounter a distressful situation they continue to run. Even David ran, for he said, "I have run without unrighteousness, always running straight ahead." And, "I ran the way of your commandments, for you enlarge my understanding." Job also hints at this twofold interpretation: First, "judges," whose faces are completely covered, is a reference to the people's leaders who run away in fear of the righteous because they saw no successful outcome of the [righteous person's] race. [Their faces are covered] because they are unworthy [to be judges or leaders.] Secondly, however, consider whether Job may not also be speaking about the righteous as well. They fled from the [corrupt] judges according to the passage "but run away, do not stay in one place." And they [the judges] did not perceive the poignancy of virtue [anymore]. And so they stopped running. Maybe it is also appropriate to compare this with the passage, "I have not known an evil person, seeing that he turns away from me." — COMMENTARY ON Job 9:25-26 Gregory the Dialogist: Now my days are swifter than a post: they are fled away, they have seen no good. For the business of a post is to tell what is coming after; and so all of the Elect that were born before the coming of the Redeemer, in that either by mode of life only, or by word of mouth likewise, they bore tidings of Him, were like a kind of post in the world. But whereas they foresee themselves withdrawn before the wished for season of Redemption, they mourn that they pass away 'swifter than a post,' and they lament that their days are short, because they are never extended so far as to see the light of the Redeemer; whence it is justly said, They flee away, they see no good. All things that have been created are good, as Moses bears record, who says, And God saw every thing that He had made, and, behold, it was very good. But that good alone is primarily good, whereby all those are good, which are not primarily good, and of this good, 'Truth' saith in the Gospel, None is good save one, that is, God. Therefore because the days of the former fathers were ended before ever God was manifested to the world in the flesh, it is rightly said of those days, that they fled away, and saw no good. As if it were in plain words, 'They have passed away before the looked-for season, because they might not attain to the present appearing of the Redeemer.' MORAL INTERPRETATION For as we have already said, the first man was so created that by the accessions of time his life could only be extended, but not spun to an end; but because by his own act and deed he fell into sin, in that he touched that which was forbidden, he was made subject to a transitory career, which man now, oppressed by fondness for the present life, both undergoes and longs for without ceasing. For, that he may not come to an end, he longs to live on, yet by the accessions to life, he is daily advancing to his end, nor does he well discover the added portions of time, what nothings they are, when those things are done and over in a moment which seemed to be long in coming. Let the holy man then view the grounds of his position, and in the voice of mankind bewail the woes of a transitory career, saying, Now my days have been swifter than a post; they are fled away, they have seen no good. As if it were in plain words, 'Man was created for this end, that he might see good,' which is God; but because he would not stand in the light, in flying therefrom he lost his eyes; for in the same degree that by sin he began to let himself run out to things below, he subjected himself to blindness, that he should not see the interior light.' And of those days it is further added with fitness, They are passed away as the ships carrying fruits. For ships, when they 'carry fruits,' convey the produce of the land through the waves. Now the land of man was Paradise, which might have kept him unshaken, if by force of innocency he could have stood fast, but, because by sin he fell into the waves of a changeful state, after the land he came into the seas of the present life. Furthermore the fruits of the land were the word of commandment, the power of good works vouchsafed him, the perception of his Creator implanted in his nature. But these fruits, which we refused to eat on the land, we carry through the seas, in that we would not keep unmoved in Paradise the blessings of so many benefits vouchsafed to us, and now we endeavour to preserve them in the midst of temptations. Hasting to our bourn, we are driven forward by the breath of the present life, we are worn out with the tossing of our mutable condition. But whereas by the mystery of the Cross we are made fast to the good gifts implanted in our nature, it is as if we carried fruits by means of wood. And yet this may also be understood in another sense. For ships that carry fruits have sweetness of smell, but have no gravity of weight; and man, when he became an outcast from the joys of Paradise, lost the power of contemplation, and parted with the vigour of his native strength; and when he lifts up himself to seek anew the things above, he is sweetened indeed by the perfume of the memory, but yields no weight of life in meet proportion. Thus he is filled with the odours of fruits, and yet the vessel of our soul is lightly driven hither and thither without steadiness, in that we both call to mind the high state of Paradise with a remembrance of a sweet smell, and are subject to the troublesome waves of temptation arising from the flesh. — Morals on the Book of Job, Book IX John Chrysostom: He means, "My memories themselves are dead, and I don't even know what I am talking about, as my pain is so great! In the moment itself, in which I speak, I forget, as the storm around me is so strong!" — COMMENTARY ON Job 9:25-27 Augustine of Hippo: "My life is faster than a messenger. He looks like fugitives, those who move away from holiness, like the prodigal young man who left for a distant country. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They are passed away as the ships carrying fruits. They that traverse seas transporting fruits, do themselves indeed enjoy the smell of the same, but the food thereof they convey to others. What else then did the ancient Fathers shew themselves, saving ships carrying fruits? They indeed in foretelling the mystery of God's Incarnation, themselves enjoyed the sweet odour of hope, but to ourselves they brought down the fruit by the completion of that hope. For what they but smelled at in expecting, we are replenished with in seeing and receiving. And hence That Same Redeemer saith to His disciples, Other men laboured, and ye are entered into their labours. And their days are likened to ships, because they pass by on their way, and very properly to those bearing fruits, for all the Elect severally, whom they carried before the Redeemer's coming, through the Spirit of prophecy, they were enabled to refresh with the expectation, but not to feed with the manifest appearing. Or, surely, whereas when ships carry fruits, they mix chaff with them, in order that they may transport them to land without injury, the days of the Fathers of yore are rightly described as like to ships bearing fruits, for in that the sayings of the Ancients tell of the mysteries of the spiritual life, they preserve these by means of the intermingled chaff of the history, and they bring down to us the fruit of the Spirit under a covering, when they speak to us carnal things. For often whilst they relate circumstances proper to themselves, they are exalted to the secrets of the Divine Nature. And often while they gaze at the loftiness of the Divine Nature, 'they are suddenly plunged into the mystery of the Incarnation. Hence it is still further added with fitness, As the eagle that hasteth to the prey. For it is of the habits of the eagle to gaze at the sun's rays with unrecoiling eye; but when it is pressed by need of sustenance, it turns the same pupil of the eye, which it had fixed on the rays of the sun, to the ken of the carcase, and though it flies high in air, it seeks the earth for the purpose of getting flesh. Thus, surely, thus was it with the old fathers, who as far as the frailty of human nature permitted it, contemplated the sight of the Creator with uplifted soul, but foreseeing Him destined to become incarnate at the end of the world, they as it were turned away their eyes to the ground from gazing at the rays of the sun; and they as it were descend from highest to lowest, whilst they see Him to be God above all things, and Man among all things; and whilst they behold Him, Who was to suffer and to die for mankind, by which same Death they know that they are themselves restored and fashioned anew to life, as it were like the eagle, after gazing at the rays of the sun, they seek their food upon the dead Body. It is good to view the Eagle gazing at the rays of the Sun, which saith, The mighty God, The Everlasting Father, the Prince of Peace. But let him come down from the high flight of his lofty range to earth, and seek below the food of the carcase. For he adds a little while after, saying, The chastisement of our peace was upon Him, and with His stripes we are healed. And again, And He is man, and who shall know Him? Thus the mind of the righteous man being lifted up to the Divine Nature, when it sees the grace of the Economy in His Flesh, as it were 'hasteth' suddenly from on high like an 'eagle to the prey.' 'But mark; that Israelitish People, which was for long watered with the Spirit of prophecy above measure, lost those same gifts of prophecy, and never continued in that faith, which in foreseeing it had proclaimed, and, by disowning, put away from itself that Presence of the Redeemer, which, by foretelling, it clearly delivered to all its followers. Hence, immediately, his speech is suitably made to turn, in sympathy, to their obduracy, and it is shewn how the Spirit of prophecy is taken away from them. Hence it is fitly subjoined, As the eagle that hasteth to the prey. Thus, thus the race of man in our first parent fell from on high deep down below, whereas the dignity of its state by creation had hung it aloft in the high region of reason as in the freedom of the skies: but because, contrary to the commandment, he touched the forbidden fruit, he descended to the earth, through the lust of the belly; and it is as if he fed upon flesh after flying, for that he lost those free inhalings of contemplation, and now solaces himself with corporeal delights below. Thus 'as the eagle that hasteth to the prey,' our days pass swiftly by; for in proportion as we seek things below, we are hindered from maintaining ourselves in life. — Morals on the Book of Job, Book IX Augustine of Hippo: "Or the eagle lowering its flight and seeking its prey. From this high rank, where creatures endowed with reason taste the happiness merited by their acts of virtue, they have lowered themselves to carnal voluptuousness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I say, I will never speak thus; I change my countenance, and am tormented with grief. For the Jewish People would not speak as before, in that it denied Him, Whom it had foretold; but with changed countenance it is tormented with grief, in that while it defiled with the foulness of unbelief the aspect of its inward man, by which it might have been known by the Creator, setting out with present evils, it brought itself under the sentence of everlasting vengeance. For its face being as it were changed, it is not known by the Creator, in that upon faith in a good conscience being gone, it is condemned. But doubtless it remains for her, that the pain of punishment torment her, whom her Creator knowing not disowns. Seeing, then, that we have gone through these points under the signification of our Redeemer, now let us go over them again, to make them out in a moral sense. But when we revolve such things in our mind by continual reflection, we are silently pressed with the hard questions, why did Almighty God create one, who He foresaw would perish? Why was He, Who is chief in power and chief in goodness, not so minded as to make man such that he could not perish? But when the mind silently asks these questions, it fears lest, by its very audacity in questioning thus, it should break out into pride, and holds itself in with humility, and restrains the thoughts of the heart. But it is the more distressed, that amid the ills that it suffers it is over and above tormented concerning the secret meaning of its condition. Hence here too it is fitly added; If I shall say, I will never speak thus; I change my countenance, and am tormented with grief. For we say, that 'we never ought to speak thus,' when transgressing the limit of our frail nature in pushing our enquiries, we reproach ourselves in dread, and are withheld by bethinking ourselves of heavenly awe, in which same withholding, the face of our mind is altered, in that the mind, which in the first instance, failing to comprehend them, boldly investigated things above, afterwards, finding out its own infirmity, begins to entertain awe for what it is ignorant of. But in this very change there is pain, for the mind is very greatly afflicted that, in recompense of the first sin, she is blinded to the understanding of things touching her own self. All that she undergoes she sees to be just. She dreads lest in her pain she be guilty of excess from liberty of speech, she imposes silence on the lips, but the awakened grief is increased by the very act by which it is restrained. Let him say then; If I shall say, I will never speak thus; I change my countenance, and am tormented with grief. For we are then for the most part most grievously afflicted, when, as it were by a studied endeavour after consolation, we try to lighten to ourselves the ills of our afflicted condition; but whoever once considers with minute attention the ills of man propagated by the condemnation of our first parent, it follows that he must be afraid to add his own deeds thereto. — Morals on the Book of Job, Book IX Augustine of Hippo: "If I want to raise my voice, I forget as I speak. Just as the word is addressed only to external objects, so the soul occurring outside, and seduced by the bait of the creature, forgets its Creator within itself. "I lower my head, and only have to moan. These falls indeed her followed by pains. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I was afraid of all my works, knowing that Thou wouldest not spare me, when guilty of transgression. What were the works that blessed Job practised, the text of this sacred history makes plain. For he studied to propitiate his Maker by numberless burnt offerings; in that according to the number of his sons, as it is written, rising up early in the morning, he offered burnt offerings for each, and purified them not only from impure actions, but likewise from bad thoughts. Of whom it is recorded, by the witness of Scripture, For Job said, It may be that my sons have sinned, and cursed God in their hearts. He exercised the feeling of sympathy, in that he declares of himself, when he was importuned by the interrogations of his friends, Did not I weep for him that was in trouble? He discharged the office of pity, as he says, I was an eye to the blind, and a foot was I to the lame. He kept pureness of chastity in heart, in that he discovers himself openly with adjuration, saying, If mine heart have been deceived by a woman. He held the very topmost point of humility, from the grounds of his heart, who saith, If I did despise to be judged with my manservant or my maidservant, when they contended with me. He bestowed the bounties of liberality, who saith, Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof? And again; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep. He displayed the kindness of hospitality, who says, The stranger did not lodge in the street; but I opened my doors to the traveller. And in the midst of these things, for the consummation of his virtues, by that more excellent way of charity, he even loved his very enemies, in that he says, If I rejoiced at the destruction of him that hated me. And again, Neither have I suffered my mouth to sin, by wishing a curse to his soul. Why then was the holy man 'afraid for his works,' in that he ever practised these, by which God is wont to be softened towards transgressions? How then is it, that while doing works to be admired, he even fears for these same, being in alarm, when he says, I was afraid of all my works, save that we gather from the deeds and the words of the holy man, that if we really desire to please God, after we overcome our bad habits, we must fear the very things themselves that are done well in us? For there are two particulars which must of necessity be seriously apprehended in our good works, viz. sloth and deceit. And hence it is said by the Prophet, as the old translation has it, Cursed be he that doeth the work of the Lord deceitfully and negligently. Now it is to be carefully noted, that sloth comes of insensibility, deceit of self-love, for over little love of God gives magnitude to the first, while self-love, miserably possessing the mind, engenders the other. For he is guilty of deceit in the work of God, whosoever loving himself to excess, by that which he may have done well, is only making the best of his way to transitory good things in compensation. We must bear in mind too that there are three ways in which deceit itself is practised, in that, surely, the object aimed at in it is either the secret interest of our fellow creatures' feelings, or the breath of applause, or some outward advantage; contrary to which it is rightly said of the righteous man by the prophet, Blessed is he that shaketh his hands clear of every favour. For as deceit does not consist only in the receiving of money; so, no doubt, a favour is not confined to one thing, but there are three ways of receiving favours after which deceit goeth in haste. For a favour from the heart, is interest solicited in the opinion, a favour from the mouth is glory from applause, a favour from the head a reward by gift. Now every righteous man 'shaketh his hands clear of every favour,' in that in whatever he does aright, he neither aims to win vainglory from the affections of his fellow creatures, nor applause from their lips, nor a gift from their hands. And so he alone is not guilty of deceit in doing God's work, who while he is energetic in studying right conduct, neither pants after the rewards of earthly substance, nor after words of applause, nor after favour in man's judgment. Therefore because our very good actions themselves cannot escape the sword of ambushed sin, unless they be guarded every day by anxious fear, it is rightly said in this place by the holy man, I was afraid of all my works. As if he said with humble confession, 'What I have done publicly, I know, but what I may have been secretly subject to therein, I cannot tell.' For often our good points are spoilt by deceit robbing us, in that earthly desires unite themselves to our right actions; oftentimes they come to nought from sloth intervening, in that, love waxing cold, they are starved of the fervour in which they began. And so because the stealth of sin is scarcely got the better of even in the very act of virtue, what safeguard remains for our security, but that even in our virtue, we ever tread with fear and caution? But what he adds after this presents itself as a very great difficulty to the mind; I know that Thou wouldest not spare one that offendeth. For if there be no 'sparing of one that offendeth,' who can be rescued from death eternal, seeing that there is no one to be found clear of sin? Or does He spare a penitent, but not one that offendeth, in that whilst we bewail our offences we are no longer offending? Yet how is it that Peter is looked at, while he is denying, and that by the look of his denied Redeemer he is brought to tears? How is it that Paul, when he was bent to do out the name of our Redeemer upon earth, was vouchsafed to hear His words from heaven? Yet was sin punished both in the one and in the other. In that of Peter on the one hand it is written, as the Gospel is witness, And Peter remembered the word of Jesus, and went out, and wept bitterly. And of Paul, that very same 'Truth' Which called him, saith, For I will shew him how great things he must suffer for My Name's sake. Therefore God never doth 'spare him that offendeth,' in that He never leaves his sin without taking vengeance on it. For either man himself in doing penance punishes it in himself, or God in dealing with man in vengeance for it, visits it with His rod, and thus there is never any sparing of sin, in that it is never loosed without vengeance. Thus David after his confession obtained to hear, The Lord also hath put away thy sin. And yet being afterwards scourged 'with numberless afflictions, and a fugitive, he discharged the obligation of the sin which he had been guilty of. So we by the water of salvation are absolved from the sin of our first parent; and yet in clearing off the obligations of that same sin, although absolved, we still undergo the death of the flesh. Therefore it is well said, I know that thou wouldest not spare one that offendeth. In that either by ourselves or by His own self He cuts off even when He lets off our sins. For from His Elect He is studious to wipe off by temporal affliction those spots of wickedness, which He would not behold in them for ever. But it oftentimes happens that when the mind is fearful more than behoves, when it is shaken with alarm, when it is pressed with ill-omened misgivings, it feels weary that it should live, in that it questions the attaining to life even through pains and labour. — Morals on the Book of Job, Book IX Augustine of Hippo: "All my members shudder. It is fear that prepares conversion. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But if even so I be wicked, why, then, have I laboured in vain? For if we be examined pity set aside, our work which we look to have recompensed with a reward is deserving of punishment. 'Therefore the holy man shrinking under secret judgment, says, But if even so I be wicked, why, then, have I laboured in vain? Not that he repents of having laboured, but that it grieves him even amidst labours to be in uncertainty about the reward. But we must bear in mind that the Saints so doubt that they trust, and so trust that notwithstanding they do not slumber in security. Therefore because it is very often the case that the mind, even when bent upon right courses, is full of fears, it follows that after the good deed is done, deprecating tears be had recourse to, in order that the humility of entreaty may bear up the deserts of right practice to eternal rewards. But yet we must bear in mind that neither our life nor our tears have power to make us perfectly clean, so long as the mortal condition of our state of corruption holds us fast bound. — Morals on the Book of Job, Book IX John Chrysostom: "If I am ungodly, why have I not died?" You see how he does not deny being a sinner. "Why have I not died?" he says. This is not the expression of a man who accuses but who searches. — COMMENTARY ON Job 9:29-31 Augustine of Hippo: "If I am an ungodly, why am I not dead, rather than suffer? I know it, you hear it, yourself. He means, perhaps, that he is suffering, because he is not dead to impiety. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I wash myself with snow water, and if my hands shine as if never so clean; yet shalt Thou stain me with filthiness, and mine own clothes shall abhor me. For 'snow water' is the weeping of humility; which same, in that it excels all other virtues in the eyes of the strict Judge, is as it were white by the colour of preeminent merit. For there are some to whom there is lamenting but not humility, in that when they are afflicted they weep, yet in those very tears, they either set themselves in disdain against the life of their neighbours, or they are lifted up against the dispensation of their Maker. Such have water, but not 'snow water,' and they can never be clean, because they are not washed in the tears of humility. But he had washed himself clean from sin with snow water, who said with confidence, A broken and a humbled heart, O God, Thou shalt not despise. For they that afflict themselves with tears but turn rebels by murmuring, 'break' their heart indeed, but disdain to be 'humbled.' Though 'snow water' may also be understood in another sense. For water of the spring and stream issues out of the earth, but snow water is let fall from the sky. And there are very many, who torment themselves in the wailings of supplication, yet with all their pains in bewailing they spend themselves upon earthly objects of desire alone. They are pierced with anguish in their prayers, but it is the joys of transitory happiness that they are in search of. And so these are not washed with 'snow water,' because their tears come from below. For it is as if they were bathed in water of earth, who are pierced with grief in their prayers, on account of earthly good things. But they who lament for this reason, because they long for the rewards on high, are washed clean in snow water, in that heavenly compunction overflows them. For when they seek after the everlasting land by tears, and inflamed with longing for it lament, they receive from on high that whereby they may be made clean. Now by 'the hands' what else is denoted saving 'works?' Whence it is said to certain persons by the Prophet; Your hands are full of blood, i.e. 'your works are full of cruelty.' But it is to be observed, that the holy man does not say, And make my hands shine ever so clean, but as if never so clean. For so long as we are tied and bound by the penalty of a corrupt state, we never by whatsoever right works appropriate real cleanness to ourselves, but only imitate it, And hence it is fitly added, Yet Thou shalt stain me with filth. For God 'to stain us with filth' means His shewing us to be stained with filth; in that in proportion as we more truly rise up to Him by good works, the more exactly we are made to know the filthiness of our life, by which we are rendered at variance with His pureness. Thus he saith, If I wash myself with snow water, and make my hands shine as if never so clean; yet shalt Thou stain me with filthinesses. As if it were expressed in plain words, 'Though I be steeped in tears of heavenly compunction, though I be exercised in the courses of good works, yet in Thy pureness I perceive that I am not pure.' For the flesh itself, which is still subject to corruption, beats off the spirit when it is intent on God, and stains the beauty of the love of Him by foul and unhallowed movements of thought. Hence too it is added, And mine own clothes shall abhor me. For what is denoted by the name of 'clothes' saving this earthly body, with which the soul is endued and covered, that it may not be seen naked in the subtleness of its substance? For hence Solomon saith, Let thy garments be always white, i.e. the members of the body clean from filthy acts. Hence Isaiah saith, A garment mixed in blood shall be for burning. For to 'mix garments in blood' is to defile the body with fleshly desires; which same the Psalmist dreaded to be defiled with, when he said, Deliver me from bloodguiltiness, O God, Thou That art the God of my health. Hence it is delivered to John by the voice of the Angel, Thou hast a few names in Sardis, which have not defiled their garments. But according to the way of Holy Writ, our clothes are said 'to abhor us,' in that they make us to be abhorred; in like manner as it is also said of Judas by Peter, Now this man purchased a field with the reward of iniquity. For Judas never could have purchased the potter's field, which was bought with the price of blood, in that restoring the thirty pieces of silver, he straightway punished the guilt of the betrayal by a death with greater guilt inflicted on himself, but 'he purchased' is rendered, he 'was the cause of purchasing.' So in this place, Mine own garments shall abhor me, means, 'shall make me to be abhorred.' For whilst the members set themselves up against the spirit, whilst they break in upon the engagements of holy desire, 'by the tumult of temptations that are caused by them, the soul being set in its own conflict learns how meanly it is still regarded by the Divine Being, in that while it fully desires to go through with the chastising of self and is not able, it is defiled by the dust of filthy thoughts. He felt this 'abhorrence of the clothes,' who said, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. These very garments, in which he could not be entirely pleasing, he anxiously desired to lay aside, one day to be resumed much better, saying, O wretched man that I am, who shall deliver me from the body of this death? Therefore let the righteous man say, If I wash myself as with snow water, and make my hands shine as if never so clean, yet shalt Thou still stain me with filthiness, and mine own clothes shall abhor me. In that howsoever he might have been transported on high in the compunctious visitings of contemplation, however he might have braced himself in practice by the exercise of pains, yet he is still sensible of somewhat unmeet derived from a body of death, and sees himself to be abominable in many things, which he bears about him from his load of corruption. And this too becomes a worse affliction to him, that he often cannot make out by what means he is an offender. He undergoes scourges, but knows nothing what in him is greater, or what less, that displeases the severe Judge. — Morals on the Book of Job, Book IX John Chrysostom: I do not know at all, he says, God's plans. "For if I should wash myself with snow and purge myself with pure hands [that would be useless]. You have thoroughly plunged me in filth, and my garment has abhorred me." He means, before everybody's eyes I am an example of impiety. It would be necessary that the wicked disappeared, so that I might not play the role of master for the others anymore. If I become purer than the sun, I still retain filthiness, and not an ordinary filthiness. "My garment has abhorred me." What can I say about people, if even my garment despises me? This is what he more or less means. Even my closest relations have begun to hate me. They have turned away from me not because I am condemned but because they think I am cursed and impure. — COMMENTARY ON Job 9:29-31 Augustine of Hippo: "And I will be cleansed by pure hands. By those of God or his, that is, by good works after his return to grace. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "You have covered me with defilement; Thrown in the midst of this mortal life. "And my garment has cursed me:" that of immortality, of which we want to be clothed (2). But because we can not in this life of sin, he adds, "And my garment cursed me. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For He is not a man, such as I am, that I should answer Him, or that He can be heard with me in Judgment on an equal footing. When we 'contend with another in judgment on an equal footing,' we both learn what is urged against us, and in all we allege we are heard, and in proportion as we apprehend the points openly objected, we reply with boldness to the points propounded. In this way forasmuch as the invisible Judge sees all that we do, it is as if He hears things that we say. But because we never know fully the thing that displeases Him, it is as if what He Himself says, we know not. Thus the holy man, considering the 'abhorrence of his own clothes,' is the more filled with fears, that he cannot 'be heard with Him in judgment on an equal footing.' In that so long as he is burthened with the load of his corruption, he meets with this worst evil in his punishment, that he does not even know the view that his Reprover takes. As though he said in plain words; 'Herein I am not heard on an equal footing, in that while all that I do is open to view, yet I myself cannot tell under what liabilities I am arrested.' — Morals on the Book of Job, Book IX John Chrysostom: This is what he means, if he who punishes were a man, his punishment would not have entirely condemned the one in affliction. I could have been judged before him and proved that he too is unjust. But since you are God, that is impossible. It is sufficient to be punished and to suffer the greatest condemnation. — COMMENTARY ON Job 9:32A Augustine of Hippo: "You are not a man like me, whom I can contradict. Before a man I could proclaim my justice, but in your court, I am only a sinner. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Neither is there any that is able to convict both of us, and to lay his hand upon us both. It sounds hard that any should be sought who might convict God, but it will not be hard, if we recall to mind what He Himself says by another Prophet; for He charges us by Isaiah, Cease to do evil, learn to do well. Seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come, and convict Me, saith the Lord. For one whom we convict, we encounter with the authority of reason. And what is this, that when the Lord bids us do holy actions, He adds, Come, and convict Me, but that He plainly intimates the great assurance He vouchsafes to good works? As if it were said in plain words, 'Do right, and then no longer meet the motions of My displeasure by the groan of entreaty, but by the confident voice of authority.' For it is hence that John saith, If our heart condemn us not, then have we confidence toward God. It is hence that Moses, in that he is acceptable in rendering service, is heard while keeping silence, where it is said to him when he was silent, Wherefore criest thou unto Me? It is hence that he withholds Him waxing wrath, when he hears the words, Now therefore let Me alone, that My wrath may wax hot against this people. It is hence that the Lord complains that He had no one to convict Him, where it is said by the Prophet, And I sought for a man among them that should make up the hedge, and stand in the way against Me for the land, that I should not destroy it, but I found none. It is hence that Isaiah laments bitterly, saying, And we all do fade as a leaf; and our iniquities like the wind have taken us away. And there is none that calleth upon Thy Name, that stirreth up himself to take hold of Thee. Now any of the righteous may sometimes be able to resist the visitations of a present judgment, by the merits of a derived innocency, but they have no power by their own goodness to rid mankind of the woes of the death to come. Therefore let the holy man bethink himself whereunto the human race has run out, let him cast his eye on the woes of eternal death, which it is plain that human righteousness can never withstand, let him see how frowardly man has offended, let him see how severely the wrath of the Creator is directed against man, and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of us, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite; He gave examples of innocency that He took upon Him the punishment due to wickedness. Thus by suffering He convinced both the One and the other, in that He both rebuked the sin of man by infusing righteousness, and moderated the wrath of the Judge by undergoing death; and He 'laid His hand upon both,' in that He at once gave examples to men which they might imitate, and exhibited in Himself those works to God, by which He might be reconciled to men. For before Him there never was forthcoming One, Who interceded for the guiltinesses of others in such wise, as not to have any of His own. Therefore none could encounter eternal death in the case of others, in the degree that he was bound by the guilt of his own. Therefore there came to men a new Man, as to sin a rebuker, as to punishment a befriender. He manifested miracles, He underwent cruel treatment. Thus He laid His hand upon both, for by the same steps by which He taught the guilty good things, He appeased the indignant Judge. And He did this too the more marvellously by His very miracles themselves, in that He reformed the hearts of offenders by mildness rather than by terror. — Morals on the Book of Job, Book IX Augustine of Hippo: "May another judge be judge between you and me! It would be a blasphemy, if one did not know that he calls here the Mediator of God and men (3), to present his prayers. Placed between the one and the other, this mediator listens to the man to take it back, for the Son has received from the Father the power to judge everything (1). "Let him accuse me and pronounce between us! " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let Him take away His rod from Me, and let not His fear terrify me. MYSTICAL INTERPRETATION For in the Law God held the rod, in that He said, 'If any man do this or that, let him die the death.' But in His Incarnation He removed the rod, in that He shewed the paths of life by mild means. Whence it is said to Him by the Psalmist, Set forward, go forth prosperously and rejoice, because of truth, and meekness, and righteousness. For He had no mind to be feared as God, but put it into our hearts that as a Father He should be loved; as Paul clearly delivers; For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption of sons, whereby we cry, Abba, Father. — Morals on the Book of Job, Book IX Augustine of Hippo: "Let him turn his rod away from me," that the fear of the Law may disappear, and that I may be united to him by the freedom of adoption and love. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then would I speak, and not fear Him. For the holy man, because he beholds the Redeemer of the world coming in meekness, does not assume fear towards a Master, but affection towards a Father. And he looks down on fear, in that through the grace of adoption he rises up to love. Hence John says; There is no fear in love, but perfect love casteth out fear. Hence Zachariah says, That we being delivered out of the hand of our enemies might serve Him without fear. Therefore fear had no power to raise us from the death of sin, but the infused grace of meekness erected us to the seat of life. Which is well denoted by Elisha when he raised the child of the Shunamite. He, when he sent his servant with a staff, never a whit restored life to the dead child; but upon coming in his own person, and spreading himself upon the dead body, and contracting himself to its limbs, and walking to and fro, and breathing several times into the mouth of the dead body, he forthwith quickened it to the light of new life through the ministering of compassion. For God, the Creator of mankind, as it were grieved for His dead son, when He beheld us with compassion killed by the sting of iniquity. And whereas He put forth the terror of the Law by Moses, He as it were sent the rod by the servant. But the servant could not raise the dead body with the staff; because, as Paul bears witness, The Law made nothing perfect. But when He came in His own Person, and spread Himself in humility upon the dead body, He contracted Himself to match the limbs of the dead body to Himself. Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and found in fashion as a man. He 'walks to and fro' also, in that He calls Judaea nigh at hand, and the Gentiles afar off. He breathes upon the dead body several times, in that by the publishing of the Divine gift, He bestows the Spirit of sevenfold grace upon those that lie prostrate in the death of sin. And afterwards it is raised up alive, in that the child, whom the rod of terror could not raise up, has been brought back to life by the Spirit of love. Therefore let him say in himself, and in the voice of mankind, Let Him take His rod away from me, and let not His fear terrify me. Then would I speak, and not fear Him. Where it is fitly added, For I cannot respond whilst I fear. LITERAL INTERPRETATION We are said to respond to any one, when we pay back deeds worthy of his doings. Therefore to 'respond' to God, is to render back our services in return for His previous gifts. And hence it is that certain of the Psalms, in which holy practice is set forth for imitation are prenoted as written 'to respond.' Thus God created man upright, and bore with him in long-suffering, when he let himself out to do froward deeds. Every day He beholds sin, and yet does not quickly cut off the periods of life. He lavishes His gifts in loving-kindness, and exercises patience towards evildoers. Man ought to respond to so many benefits, yet 'he is not able to respond whilst he fears,' in that everyone that continues to dread with a slavish fear the Creator of mankind, assuredly does not love Him. For we then only render real services to God, when we have no fear of Him through the confidence of our love, when affection, not fear, directs us to good works, when sin is now no longer pleasing to our mind, even if it were allowed us. For everyone that is restrained by fear alone from the practice of evil, would gladly do evil things if liberty were given him. He then is in no whit really righteous, who is still not free from the hankering after evil; and so it is well said, For I cannot respond while I fear. In that we do not render real service to God, so long as we obey His commandments from fear, and not much rather from love. But when the love of His sweetness is kindled in our mind, all desire of the present life goes for little, fondness is turned into weariness, and the mind endures with sorrow this same, which she formerly served, under the dominion of an accursed love. — Morals on the Book of Job, Book IX Augustine of Hippo: "For thus am I not master of my thoughts; Because I am attached to external objects. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My soul is weary of my life. Now whensoever the present life has once begun to grow tasteless, and the love of the Creator to become sweet, the soul inflames itself against self, that it may accuse self for the sins, wherein it formerly vindicated itself, being ignorant of the things above. Whence he yet further adds with propriety, I will let my speech go against myself. He as it were employs his speech in behalf of himself, who tries to defend by excuses the evil things he has done. But he 'lets his speech go against himself,' who begins to accuse himself of that which he has done amiss. Now very frequently even when we commit sin, we go on to try the things we have done. The mind of itself brings what it does to trial; but forasmuch as it does not at all forsake this in the desire, it is ashamed to acknowledge what it has done; but when it now comes down upon the indulgence of the flesh with the whole weight of its judgment, it lifts itself with a bold voice in the acknowledgment of that self-accusing. Whence it is rightly said here, I will let my speech go against myself; in that the resolute mind begins to let loose against itself words of abhorrence, which aforetime from a feeling of shame it kept to itself through weakness. But there be some that confess their sins in explicit words, but yet know nothing how to bewail in confessing them. And they utter things with pleasure, that they ought to bewail. Hence it is further added with propriety; I will speak in the bitterness of my soul. He that tells his sins abhorring them, must needs likewise 'speak of them in the bitterness of his soul,' that that very bitterness may punish whatsoever the tongue accuses of in the warrant of conscience. But we must bear in mind, that from the pains of penitence, which the mind inflicts upon itself, it derives a certain degree of security; and rises with the greater confidence to meet the inquest of the heavenly Judge, that it may make itself out more thoroughly, and ascertain how each particular is appointed towards, it. — Morals on the Book of Job, Book IX John Chrysostom: But he also said above, "God would not hearken to him, so that he should answer to one of his charges or of a thousand." How can Job speak so here? "In the bitterness of my soul," he says. Therefore it is not him who speaks but his bitterness, insofar as the reflections of Job allow us to express what he means. "Would that one were present who should hear the cause between both" not in order to examine his life in detail and to show that he is unjustly suffering. He does not say that actually, as in the previous passages. He has often said that it is "because of his iniquity." He wants to demonstrate that the persisting oppression overwhelms him. And this is what Isaiah says, "You became angry, and we, we are distraught," and in another passage, "Why did you lead us astray from your path?" "I fear, [Job] says, lest I fall or capsize; I am afraid to be forced, one day, to blaspheme or to commit suicide." — COMMENTARY ON Job 9:32B-10:1 Gregory the Dialogist: I will say unto God, Do not condemn me; shew me wherefore Thou so judgest me. Whereas he declares himself a sinner 'in the bitterness of his soul,' what else does he say to God, but that he may not be condemned, in that the bitterness of his present penance does away with the pains of ensuing wrath? Now God judgeth man in this life in two ways, seeing that either by present ills He is already beginning to bring upon him the torments to come, or else by present scourges He does away with the torments to come. For except there were some whom the just Judge, as the due of their sins, did both now and hereafter visit, Jude would never have said, The Lord afterwards destroyed them that believed not. And the Psalmist would not say of the wicked, Let them cover themselves with their own confusion as with a lined cloak. For we mean by 'a lined cloak' a double garment. And so they are 'clothed with confusion as with a double garment,' who according to the due reward of their sin are at once visited with both a temporal and an everlasting judgment. For chastisement delivers those alone from woe, whom it alters. For those whom present evils do not amend, they conduct to those which are to ensue. But if there were not some whom present punishment preserves from eternal woe, Paul would never have said, But when we are Judged we are chastened of the Lord, that we should not be condemned with the world. Hence it is spoken to John by the voice of the Angel, As many as I love I rebuke and chasten. Hence also it is written, For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. HISTORICAL INTERPRETATION Therefore it often happens that the mind of the righteous man, in order to be made more secure, is the more penetrated with fear, and when he is beset with scourges, he is troubled with misgivings about the Judgment of the Most High. He fears lest all that he suffers should be the forerunner of the doom to ensue, and in his heart he questions the Judge, in that under His visitation he is full of doubts about the merit of his life. But when the goodness of his life is brought before the eyes of the mind, it is as if comfort were given in answer by the Judge, in that He never strikes to destroy him, whom by so striking He keeps in innocency of life and conduct. Therefore it is justly said here, Shew me wherefore Thou so judgest me. As if it were expressed in plain words, 'Whereas Thou exercisest judgment upon me by scourging me, shew me that by these scourges Thou art making me secure against the Judgment.' Which same however may also be understood in another sense. For very often the righteous man receives scourges for trial, and examining his life with the keenest eye of enquiry, though he both feel and own himself to be a sinner, yet for what particular sin he is smitten he cannot at all make out, and he trembles the more under the rod, in proportion as he knows nothing the reasons of his being smitten. He prays that the Judge would shew him to himself, that what He in striking aims at, he may himself also chastise in himself by weeping. For he is well assured that That most just Avenger never afflicts anyone of us unjustly, and he is moved with excessive alarm, in that he is both put to pain under the lash, and cannot entirely discover in himself what there is for him to lament. — Morals on the Book of Job, Book IX Augustine of Hippo: "And I will say to the Lord, Do not teach me to become ungodly. Do not test me beyond my strength, and let me come to what would bring me to impiety. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Is it good unto Thee that Thou shouldest calumniate and oppress the poor, and the work of Thine hands, and help the counsel of the wicked? This same is so said by way of interrogation, that it is denied. As though it were in plain terms; 'Thou That art supremely good, I know dost not hold it good to oppress the poor man by calumny. And therefore I know that that is not unjust that I am suffering, and I am the more grieved, that cannot tell the causes of its justness.' But observe that he does not say, That Thou shouldest oppress the innocent, but, the poor man. For he who doth not represent his innocency, but his poorness to the severity of the Judge, does not now put on a bold front on the ground of his own life, but shews of how little strength he sees himself to be. Where also he fitly subjoins, The work of Thine hands. As if he said plainly, 'Thou canst not ever unfeelingly oppress him, whom Thou rememberest Thyself to have made of Thy mere grace.' Now the words are excellently put in, And help the counsel of the wicked. For whom does he here call wicked, save the malignant spirits, who as they cannot themselves return back to life, mercilessly look out for fellows in destruction. Whose counsel it was that God's stroke should visit blessed Job, that he who shewed himself righteous while at peace, might at all events commit sin under the scourge. Now the Lord did not 'help the counsel of the wicked,' in that whilst He gave up the flesh of the righteous man to their arts of temptation, He withheld his soul. It is this counsel that the evil spirits incessantly persevere in against the good, that those, whom they see serving God in innocency while at rest, on being stricken by misfortune may go headlong into a whirlpool of sin. But the sharpness of their counsel is brought to nought, in that our pitiful Creator qualifies the strokes in accordance with our powers, that the infliction may not exceed our virtue, and by the craftiness of the strong ones man's weakness be thrown out of course. Hence it is well said by Paul, But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. For except the merciful God tempered His trials to correspond with our powers, there is surely no man who could sustain the cunning plots of evil spirits without being brought to the ground, in that excepting the Judge assign a measure to our temptations, by this alone He at once throws down one standing, in that He puts upon him a burthen too much for his strength. Now blessed Job, in the way of denying, so put in a question the things which he uttered, even as in asking he denies the things which he thereupon subjoins... — Morals on the Book of Job, Book IX Augustine of Hippo: "Do you think it is good that I have committed iniquity? You certainly do not agree that I did it; you have not been unjust, thus disposing of me. "Since you despise the work of your hands; If, nevertheless, you despise after the work of your hands. "Do you consider the designs of the ungodly? There is no question of the impiety which is shown to men. These words: "Do you consider the designs of the ungodly? Do not mean that God likes to see them commit iniquity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hast Thou eyes of flesh? or shalt Thou see as man seeth? Are Thy days as the days of man? Are Thy years as the time of man, that Thou inquirest after mine iniquity, and searchest after my sin? To know that I have done nothing ungodly. Eyes of flesh see not the deeds of the periods of time, save in time, in that both they themselves came out with time to see, and are closed with time, and man's sight follows any deed and does not prevent it, seeing that it but just glimpses at things existing, and sees nothing at all of things to come. Moreover the days and years of men differ from the days and years of Eternity, in that our life, which is begun in time and ended in time, Eternity, whilst it frames it within the boundlessness of its bosom, doth swallow up. And whereas the immensity of the same extends beyond us on this side and on that side, His 'to be eternally' spreads without beginning and without end: whereunto neither things gone by are past, nor things still to come, as though they did not appear, are absent; in that He, Who hath it always to be, seeth all things present to His eyes, and whereas He doth not stretch Himself by looking behind and before, He changes with no varieties of sight. And so let him say; Hast thou eyes of flesh? or shalt Thou see as man seeth? Are Thy days as the days of man? Are Thy days as the days of man, that Thou inquirest after mine iniquity, and searchest after my sin? To know that I have done nothing ungodly. As if, humbly inquiring, he said, 'Wherefore dost Thou search me by scourges in time, when even before time was Thou didst know me perfectly in Thine own self? Wherefore dost Thou make inquest concerning my sins by smiting, whom by the mightiness of Thine eternity Thou didst never but know before Thou fashionedst me?' The weight of Whose power he immediately goes on to describe, where he adds; And there is none that can deliver out of Thine hand. As if he expressed it in plain words; 'What is left to Thee, saving to spare, Whose power no man can resist? For in proportion as there is none who might stay Thy visitation by the merits of his own excellence, let Thy pitifulness the more easily obtain from Thee to spare.' But because being conceived in sin, and born in wickedness, we either do evil things of malice, or even in doing good things go wrong out of heedlessness, we have not wherewith the strict Judge may be rendered propitious towards us; but while we are unable to present our work as worthy of His regard, it remains that for the propitiation of His favour we offer to Him His own work. — Morals on the Book of Job, Book IX Olympiodorus of Alexandria: "Do you judge things according to human views? May anything hide from your careful examination, as it is hidden from human beings? Are your years few, and do you ignore what was previous to your age? Do you need to make an enquiry and an investigation about what happened to me, in order to understand that I am not impious?" He says these words by bringing forward God as the witness of his righteousness and by demanding the benefit of his infinite benevolence. People, in fact, ask for similar things, and God, in his benevolence, reveals few of them to the many. "But if I have not committed iniquity," he says, "I know, in my heart, that it is not possible to escape from your will; and if I did not know this by myself, your will which knows human things better than us, would have mastered me." The blessed Job pronounces all these words by teaching us that in temptation we can only take refuge in God and supplicate that his mercy may spare his creature. — COMMENTARY ON Job 10:4-7 Augustine of Hippo: "Do you look like the man is watching? Evidently you do not see as man. This is why you have considered the projects of the ungodly; I want to speak of the impiety known only to you, and which men can not see. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Or is your life the life of man? "That is to say, of little duration, so as not to be able to judge of what is eternal. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "You have probed my iniquities. Because we can not hide what we hide from men. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "You know that I am not an impious one." Never before men have I acted with impiety. "But who can escape from your hands? When you judge, because you judge in God, you see impieties which man can not discover. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thine hands have made me and fashioned me, altogether round about: and dost Thou thus suddenly cast me down? As if He said to Him in humility; 'Whereas that which I have done being submitted to a just examination is not meet for the propitiating of Thee, consider in Thy mercy lest that should perish which is Thy doing.' By which same words too the wicked doctrine of Manichaeus is destroyed, who feigning that there are two Principles, strives to maintain that the spirit was made by God, but the flesh by Satan. For the holy man, being full of the grace of the prophetic Spirit, views events to come long afterwards, and foreseeing the shoots of divers errors, treads them underfoot, saying, Thine hands have made me and fashioned me altogether round about. For he, who declares himself both 'made and fashioned altogether round about' by God, leaves to the race of darkness no part either in his spirit or in his flesh. For he described himself as 'moulded' in virtue of the interior image, but he spoke of being 'fashioned together round about' in so far as he consists of a covering of flesh. But it is to be observed, that herein that he declares himself made by the hands of God, he is setting before the Divine Mercy the dignity of his creation; for though all things were created by the Word, Which is coeternal with the Father, yet in the very account of the Creation, it is shewn how greatly man is preferred above all animals, how much even above things celestial, yet without sense. For, He commanded, and they all were created. But when He determines to make Man, this which is to be thought of with awe is premised; Let Us make man in Our Image, after Our Likeness. Nor yet is it written concerning him as it is of the rest of things created; Let there be, and it was so. Nor as the waters the fowl, so did the earth produce Man; but before he was made it was said, Let Us make; that whereas it was a creature endowed with reason that was being made, it might seem as if it were made with counsel. As if by design he is formed out of earth, and by the inspiration of his Creator set erect in the power of a vital spirit in this way, that he who was made after the image of his Creator, might have his being not by word of command, but by the greater eminence of action. That, then, which Man in the work of his creating received preeminently upon earth above all other creatures, this, being laid under the scourge, he represents to the pitifulness of his Artificer, saying, Thine hands have made me and fashioned me altogether round about: and dost Thou thus suddenly cast me down? As if it were in plain words; 'Why dost Thou despise me with such light esteem, when Thou createdst me with such circumstances of dignity? and him whom by reason Thou settest above all other things, why dost Thou by sorrow set below them?' Yet this preeminence, that we possess, shines bright by reason of the 'Likeness,' but is very far removed from the perfection of blessedness by reason of the flesh, in that whilst the spirit mixes with dust, it is in a certain measure united with weakness. Which weakness blessed Job presents to the pitifulness of the Judge... — Morals on the Book of Job, Book IX Augustine of Hippo: "But then changing your plans, you hit me. It is he and not God who has changed: but man, by perverting himself, believes that God changes in his turn, like the eyes long accustomed to darkness and for whom the sun seems to be changed afterwards. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Remember, I pray Thee, that Thou hast made me as the clay. The spirits of the Angels did for this reason sin without forgiveness, because they might have stood the stronger in proportion as no mixture with flesh held them in bonds. But man for this reason obtained pardon after sin, that in a body of flesh he got that wherein he should be beneath himself. And hence in the eye of the Judge this frailty of the flesh alone is a ground for shewing pity; as where it is said by the Psalmist, But He is full of compassion, and will forgive their iniquity, and not destroy them; yea, many a time turned He His anger away from them, and did not stir up all His wrath, and remembered that they were but flesh. And so man was 'made as the clay' in that he was taken out of clay, for the making of him. For clay is made, when water is sprinkled in with earth. Therefore man is made as clay, in that it is as if water moistened dust, while the soul waters the flesh. Which name the holy man excellently represents to the pitifulness of the Judge, when he beseeches saying, Remember, I pray Thee, that Thou hast made me as the clay. As if he said in plain words; 'Consider the frailty of the flesh, and remit the guilt of my sin.' Where moreover the death of that flesh is openly added, in that the words are immediately brought in; And wilt Thou bring me unto dust again? As if he begged openly, saving, 'Remember, I pray Thee, that by the flesh I came from earth, and by the death thereof, I tend to earth, Thus regard the substance of my origin, and the penalty of my end, and be the readier to spare the sin of a transient being;' but as he has given out the sort and kind of man as created, he now subjoins the order of man as propagated, saying, MORAL INTERPRETATION For our interior man proves like clay, in that the grace of the Holy Spirit is, infused into the earthly mind, that it may be lifted up to the understanding of its Creator. For the thinking faculty in man, which is dried up by the barrenness of its sin, through the power of the Holy Spirit grows green, like land when it is watered. Now it very often happens that whilst we use without let or hindrance the endowments of virtue by gift from above, by being used to such uninterrupted prosperity we are lifted up to self-confidence. Whence it very often happens that the same Holy Spirit, Which had exalted us, leaves us for a time, in order to shew mere man to himself. And this is what the holy man immediately sets forth, when he adds, And wilt Thou, bring me into dust again? For as by the withdrawal of the Spirit the soul is left for a space under temptation, it is as if the ground were dried of its former moisture; that by being so forsaken it may be made sensible of its weakness, and learn how man was dried up without the infusion of heavenly grace. And he is fitly described as being 'brought into dust again,' in that when he is left to himself he is caught up by the breath of every temptation. — Morals on the Book of Job, Book IX Augustine of Hippo: "Remember, then, that you have kneaded me with clay. So I need your mercy. "And you will make me return to the earth," by death, which is the punishment of sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: The seed from which life emerges he calls "milked milk," for as milk curdles and becomes cheese, so the seed becomes "nature" when it curdles. This is a condition before the embryo. For the seed that sinks into the channels of the vagina becomes "nature" when it curdles like cheese. This formation is further developed or, as Scripture says, "formed out of an image" and takes on shapes … when the limbs are formed and every part emerges and finally moves. Just as the hand or foot of a living being, the delivery of the embryo brings the creature to the light of day. It is clear that "skin and flesh" here signify the body, for he adds in what follows with what holds it together and says, "knit me together with bones and sinews." The whole procedure and the harmony of the formation of the body he proclaims in the previous [section] and in what is quoted here. It is remarkable that these seem to be words from his soul; for it is [the soul] that is "clothed with skin and flesh" and "knit together with bones and sinews." That makes it clear that [the soul] is before the clothing and dressing, for it is clothed (already) as that which is the basis. Since skin and flesh, bones and sinews do not live by themselves but move due to the presence of the soul—if it leaves, they do not have life anymore—he says, "You have not only formed me, made flesh, skin, bones and sinews for me and clothed me with them, but you have also given me life and love." — COMMENTARY ON Job 10:10-12 Gregory the Dialogist: Hast Thou not poured me out like milk, and curdled me like cheese? Thou hast clothed me with skin, and flesh, and hast fenced me with bones and sinews. For man when fashioned was moulded like clay, but being propagated he is 'poured out like milk' in the seed, and is 'curdled like cheese' in the flesh, and he is 'clothed with skin and flesh,' and is rendered firm by bones and sinews. Therefore by clay we have set forth to us the character of the first creating, but by milk the order of the subsequent conception, in that by the stages of curdling, it goes on little by little to be wrought strong into bones. But the account of the body as it was created is but slender praise of God, unless at the same time there be afterwards set forth the marvellous inspiration of its quickening. Hence it is added, Thou hast granted me life and mercy. But the Creator vouchsafes to us blessings in vain, except He Himself keep safe all whatsoever He giveth. It follows, And Thy visitation hath preserved my spirit. Now all this that we have spoken of the exterior man, in what sense it may accord with the interior man, it is well to unfold and exhibit in few words, Remember, I beseech Thee, that Thou hast made me as the clay. But whereas on being left we are exposed to shocks, those gifts which we knew when we were inspired, we now think of more nicely. Whence he adds, Hast Thou not poured me out like milk, and curdled me like cheese? For when by the grace of the Holy Spirit our mind is withdrawn from the way of its former conversation, it is as if 'milk poured out,' in that it is formed in the sort of tenderness and delicacy of a new beginning. And it is 'curdled like cheese,' in that it is bound up in the consistency of consolidating thought, never from henceforth to let itself go loose in desires, but concentrating itself in a single affection, to rise up into a substantial remoulding. But it very often happens that the flesh, from old habit, murmurs against this spiritual embryo, and the soul meets with war from the man which it bears about without it. And hence he adds, Thou hast clothed me with skin and flesh. For the interior man is 'clothed with skin and flesh,' since wherein it is raised up to things above, it is straitly blockaded with the besieging of fleshly motions. Now one that is going on to righteousness our Creator never forsakes under temptation, Who by the inspiration of His Grace preventeth even him that is sinning; but the soul that is lifted up He both lets loose to wars without, and endues with strength within. And hence it is yet further fitly subjoined, And hast fenced me with bones and sinews. With 'flesh and skin we are clothed,' but we are 'fenced with bones and sinews,' in that though we receive a shock by temptation assaulting us from without, yet the hand of the Creator strengthens us within, that we should not be shattered. And so by the promptings of the flesh, He abases us in respect of His gifts, but by the bones of virtue He strengthens us against temptations. Therefore he says, Thou, hast clothed me with skin and flesh, and hast fenced me with bones and sinews. As if it were in plain words, 'Without Thou dost abandon me to undergo trial, yet within, that I may not perish, Thou keepest me by bracing me with virtue.' And for this reason He gives us righteousness to live as we ought, because in His loving-kindness He spares the past misdeeds whereby we have done amiss. And hence it is further added with propriety, Thou hast granted me life and mercy. For 'life' is granted, when goodness is inspired into evil minds, but 'life' cannot be had without 'mercy,' in that the Lord does not aid us to obtain the endowments of righteousness, unless He first in mercy remit our past iniquities. Or surely, He 'grants us life and mercy,' in that by the same mercy, with which He prevents us that we may lead a good life, continuing on afterwards He keep us safe. For except He add mercy, the life which He vouchsafes cannot be preserved; since we are daily growing old by the mere customariness of our human life, and by the impulse of the outward man we are carried out of interior life by loose thought; so that unless heavenly visiting either by piercing our hearts quicken us in love, or by scourging us renew us in fear, the soul is wholly and entirely ruined by a sudden downfall, when it seemed to be made new by a long course of devotion to virtue. Hence he subjoins, And Thy visitation hath preserved my spirit. For the visitation of the Most High preserves man's spirit, when, it being richly endowed with graces, He does not cease either to scourge it with the rod, or to pierce it with love. For if He bestows gifts, but does not raise it up by continually restoring it, the blessing is speedily lost, which is not preserved by the Giver. But mark how the holy man, whilst he views himself in a humble light, discovers the secrets of Divine mercy destined to be universally bestowed, and whilst he truly confesses his own weakness, he is suddenly transported on high to learn the calling of the Gentiles. — Morals on the Book of Job, Book IX Augustine of Hippo: "Have you not thickened my substance like milk? It is because God testifies his mercy to mortals from the very moment when He forms them with the shapeless substance of their parents. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Here [Job] foreshadows the incarnation of the divine Word through the assumption of human nature. These words, in fact, appear to be addressed to the Father, as if they were said by the person [the Son] of the Lord. — COMMENTARY ON Job 10:11-12 Gregory the Dialogist: Thou hast granted me life and mercy. But the Creator vouchsafes to us blessings in vain, except He Himself keep safe all whatsoever He giveth. It follows, And Thy visitation hath preserved my spirit. Now all this that we have spoken of the exterior man, in what sense it may accord with the interior man, it is well to unfold and exhibit in few words. For 'life' is granted, when goodness is inspired into evil minds, but 'life' cannot be had without 'mercy,' in that the Lord does not aid us to obtain the endowments of righteousness, unless He first in mercy remit our past iniquities. Or surely, He 'grants us life and mercy,' in that by the same mercy, with which He prevents us that we may lead a good life, continuing on afterwards He keep us safe. For except He add mercy, the life which He vouchsafes cannot be preserved; since we are daily growing old by the mere customariness of our human life, and by the impulse of the outward man we are carried out of interior life by loose thought; so that unless heavenly visiting either by piercing our hearts quicken us in love, or by scourging us renew us in fear, the soul is wholly and entirely ruined by a sudden downfall, when it seemed to be made new by a long course of devotion to virtue. Hence he subjoins, And Thy visitation hath preserved my spirit. For the visitation of the Most High preserves man's spirit, when, it being richly endowed with graces, He does not cease either to scourge it with the rod, or to pierce it with love. For if He bestows gifts, but does not raise it up by continually restoring it, the blessing is speedily lost, which is not preserved by the Giver. — Morals on the Book of Job, Book IX Gregory the Dialogist: Though Thou hide these things in Thine heart; yet I know that Thou rememberest all. HISTORICAL INTERPRETATION As if it were in plain words; 'Why do I tremble for myself, who know that Thou dost gather in one even all nations? Which nevertheless Thou 'hidest in Thine heart,' in that Thou dost not yet make it known by open revelation, but Thou That 'rememberest all,' givest me, doubtless, assurance of pardon.' But it is to be borne in mind, that in certain deeds we are both made certain of pardon, and after the commission of the sins are strengthened to have confidence of our absolution by subsequent chastisement and penance, yet we are still touched with the remembrance of the wickedness we have committed, and, unwilling and abhorring it, are preyed upon by unlawful thoughts. — Morals on the Book of Job, Book IX John Chrysostom: Do you see that "the possibility to know God is manifest in creatures," that our creation was already sufficient to show me the nature of God and his power, without any help from heaven? Indeed the fact that we are so created from a germ, are supported, are not left in perils, is sufficient to show the strength of God and his power, as well as the fact that a sinner is preserved and not punished, whereas a righteous person is punished and chastised. — COMMENTARY ON Job 10:13 Augustine of Hippo: "You contain all these treasures in yourself, and you can do anything. Such is their goodness, that they produce the living principles of the flesh. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I have sinned, and Thou sparedst me at the hour, wherefore dost Thou not let me be clean from mine iniquity? The Lord 'spareth sin at the hour,' when the moment that we yield tears, He does away with the guilt of sin. But He doth not 'let us be clean from our iniquity,' in that of free will indeed we committed the sin, but sometimes against our will we undergo the remembrance of it with a sense of pleasure; for often that, which has been put away from the sight of the just Judge by tears intervening, recurs to mind, and the conquered habit strives to insinuate itself again for the entertaining of delight, and is renewed again in the former contest with revived assault, that what it once did in the body, it may afterwards go through in the mind by intruding thought; which same that spiritual wrestler knew how to regard with heedful eye, who said, My scars stink, and are corrupt through my foolishness. For what are 'scars' but the healings of wounds? And so he who lamented his scars, beheld his pardoned wickednesses return to his remembrance for the entertaining of delight. Since for scars to grow corrupt is for wounds of sins, already healed, again to insinuate themselves in the tempting of us, and at their suggestions, after the skin of penitence has grown over; to be sensible of the stench and pain of sin again. Wherein there is at once both nothing done outwardly in deed, and sin is committed within in the thought alone, and the soul is laid under a close bond of guilt except it do away with it by heedful lamentation. MORAL INTERPRETATION Whence it is well said by Moses, If there be among you any man that is not clean by reason of a dream that chanceth him by night, then shall he go abroad without the camp, he shall not come within the camp: but it shall be when evening cometh on he shall wash himself with water: and when the sun is down he shall come into the camp again. For 'the dream that chanceth by night' is the secret tempting, whereby there is something foul conceived in the heart in dark thought, which nevertheless is not fulfilled in the deed of the body. Now, if there be any that is 'not clean by reason of a dream that chanceth him by night,' he is bidden to go abroad without the camp, in that it is meet that he that is defiled with impure thought, should look upon himself as unworthy the society of the faithful, that he should set before his eyes the deserts of his sin, and look down upon himself in the scale of good men. And so for 'one unclean to go abroad out of the camp' is for one hard bestead by the assaults of impurity, to look down upon himself by comparison with men of continency. And 'when evening cometh on he washes himself with water,' in that seeing his offence he has recourse to tears of penitence, that by weeping he may wash out every thing that hidden defilement brings home to the soul's charge. 'And when the sun is down he shall come into the camp again,' in that when the heat of temptation has subsided, it follows that he should again take confidence to join the company of the good. For after washing with water, when the sun is set, he returns to the camp, who after tears of penance, when the flame of unlawful thought is quenched, is restored to assume the claims of the faithful, that he should not any longer account himself far removed from others, who rejoices that he is clean by the departure of the inward burning. But herein be it known that it is for this reason that we are sometimes driven to straits by the impulse of unlawful thought, because we are ready to employ ourselves in certain courses of earthly conduct, though not unlawful. And when even in the very least things we come in contact with earthly conduct in desire, the might of our old enemy gaining strength against us, our mind is defiled by no little urgency of temptation. And hence the Priest of the Law is enjoined to consume with fire the limbs of the victim cut into pieces, the head, and the parts about the liver; but the inwards and the legs he is to wash with water first. For we offer our own selves a sacrifice to God, when we dedicate our lives to the service of God, and we set the members of the sacrifice cut into pieces upon the fire, when we offer up the deeds of our lives dividing them in the virtues. The head and the parts contained about the liver we burn, when in our faculty of sense, whereby all the body is governed, and in our hidden desire we are kindled with the flame of divine love. And yet it is bidden, that the feet and the inwards of the victim be washed with water. For with the feet the earth is touched, and in the inwards dung is carried, in that it very often happens that already in the desire of our hearts we burn for eternity, already with an entire feeling of devotion we pant in longing desire for the mortification of ourselves; but whereas by reason of our frailty there is still a mixture of earth in what we do, even some of the things forbidden which we have already subdued, we are subject to in thought, and while unclean temptation defiles our thoughts, what else is this than that 'the inwards' of the victim carry dung? But that they may be fit to be burnt, let them be washed, in that it is necessary that tears of fear wash out the impure thoughts of the heart, for love from on high to consume them in acceptance of the sacrifice, and whatever the mind is subject to, proceeding either from untried conflict, or from the remembrance of former practice, let it be washed, that it may burn with so much the sweeter odour in the sight of its Beholder, in proportion as when it begins to draw near to Him, it sets upon the altar of its prayer along with itself nought earthly, nought impure. Therefore let the holy man regard the wretchedness of the human mind, how often it defiles itself with unhallowed thoughts, and after the Judge's remission of the guilt of our doings, even whilst he bewails his own case, let him shew to us ours, for ourselves to bewail, saying, If I have sinned, and thou sparedst me at the hour, wherefore dost thou not let me be clean from mine iniquity? As if he said in plain words; 'If Thy forgiveness has taken away my sin, why does it not sweep it from my memory also?' Oftentimes the mind is so shaken from its centre at the recollection of sin, that it is prompted to the commission thereof far worse than it had been before subjected to it, and when entangled it is filled with fears, and being driven with different impulses, throws itself into disorder. It dreads lest it should be overcome by temptations, and in resisting, it shudders at this very fact, that it is harassed with the long toils of conflict. — Morals on the Book of Job, Book IX Augustine of Hippo: "If I commit sin, you protect me still," so as not to lose me, or to let me ignore my sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head: I am full of affliction and misery. Yea, the wicked man has 'woe,' and the righteous man 'affliction,' in that both everlasting damnation follows the lost sinner, and each one of the Elect is purified by the pains of temporary affliction. The wicked man lifts up his head, yet when so lifted up he cannot escape the woe that pursues him. The righteous man, faring ill with the toils of his conflict, is not suffered to lift up his head, but while hard pressed, he is freed from everlasting affliction. The one sets himself up in pleasure, but is plunging himself into the punishment that succeeds. The others sinks himself to the earth in sorrow, yet hides himself from the weight of eternal visitation. Thus let the holy man consider how man either in striving against evil, is afflicted with present trouble, or giving up the contest, he is delivered over to eternal anguish, and let him say, If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head: I am full of affliction and misery; as if he lamented openly, saying, 'Either bowed down under the desires of the flesh, I am exposed to eternal punishment, or if I fight against unlawful impulses, I am tormented with present woe, seeing that I am not quit of the toils of the fight.' But the Providence of the Most High does for this reason suffer us who serve Him with all the bent of the mind, to be buffeted by the assaults of our flesh, lest our mind, by presuming on its own security, dare to lift itself up in pride, that whereas, when a shock comes it is filled with fears, it may set the foot of hope the stronger, in the aid of its Maker alone. — Morals on the Book of Job, Book IX Augustine of Hippo: "And if I am just, hardly daring to breathe," in the presence of other men, for you discover sins that they can not know. "I am covered with confusion," in your present. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And by reason of pride, Thou wilt take me like a lioness. When a lioness hunts for food for her whelps, she rushes with ravening jaws into the pitfall. For as the account goes from certain countries, they make a pit in her path, and deposit a sheep in it, that the lioness in her ravening appetite may be provoked to precipitate herself into it, and they make it both narrow and deep at the same time, that she may have room to tumble into it in circling round it, but never get out by taking a leap. There is another pit too dug, which is to be close to the former, but which is joined to the one in which the sheep is, by the opening of the part at the bottom. And in this is put a cage, that the lioness tumbling in, forasmuch as she is pressed by terrors from above, when she goes about as it were to hide herself in the more secret part of the pit, may of her own will go into the cage; her savage temper being now no longer an object of fear, seeing that she is lifted up enclosed in the cage. For the beast that threw itself of its own accord into the pit is brought back to the regions above hedged round with bars. Thus, thus is it that the mind of man is taken, which being created in the liberty of free will, whilst it craved to feed the desires of the flesh, was like a lioness seeking food for her cubs, and fell into the pit of self-deception, in that at the suggestion of the enemy it stretched forth the hand to take the forbidden food, but it quickly found a cage in the pit, in that coming by its own act to death, it exposed itself at once to the prison house of its own corruption, and is brought back to the free air by grace intervening. But whereas it tries to do many things, and has no power, it is bound by the hindrances of that same corruption, as though by the bars of a cage. It is now free of that pit of damnation into which it had fallen, in that receiving help from the hand of Redemption, in being brought back to pardon, it has got above the punishment of the death to follow. But yet, being shut in close, it feels the cage, in that it is encircled by the bands of heavenly discipline, that it may not roam through the desires of the flesh. And she that of her own will went down into the pit; returns to the free air in confinement, in that she both fell into sin by the liberty of the will, and yet the grace of the Creator holds her in by constraint, and against her will, from following her own motions. And so after the pit she has the cage to bear, in that being rescued from eternal punishment, she is withheld from the motions of a froward liberty, under the controlling hand of the heavenly Artificer. Therefore he says aright, And by reason of pride, Thou wilt take me like a lioness; in that both when free, man brought death upon himself through food, and on being brought back to pardon, he lives shut up under discipline for his greater good. Therefore like a lioness he was taken by reason of pride, in that the discipline, that belongs to his corrupt condition, now keeps him down from the very same cause, that not fearing the transgression of the commandment he boldly leapt into the pit. But if for a short space we turn aside the eye of our mind from the sin of our first parent, we find that we ourselves are every day taken like the lioness, by the evil habit of pride. For it often happens that by the virtues that have been vouchsafed him, man is lifted up into the boldness of self-presumption, but by a wonderful ordering of Providence, some object is set before his eyes for him to fall therein. And whilst he seeks something in sin, what else is this but that he longs for the prey in the pit? With open mouth he falls by his own act, but has no power to rise by his own strength. And whereas he sees that of himself he is nothing, assuredly he learns Whose aid he must seek. Yet the heavenly Compassion draws him, thus taken out of the pit, as it were, in that as soon as his weakness is known, It restores him to pardon. And so like a lioness, by reason of pride that man hastes back to the upper regions within the cage, who when he is lifted up in the score of virtuous attainments, after he has fallen into evil desires, is bound fast in humility. For whereas he had in the first case brought himself to destruction by his presuming on self, it is brought to pass by wonderful pitifulness, that he now lives walled in by the knowledge of his own weakness. And because the holy man sees that this often happens to his fellow creatures, he adopts in his own person the cry of peril that belongs to us, that when we read of his lamentations, we may be instructed what the things are in ourselves that we ought to lament. Now when pride uplifts the mind, the piercing sense of love for the Highest departs from us, but when grace from above descends upon us, immediately it prompts us to longings for itself in tears. And hence it is fitly subjoined, And returning, Thou dost torture me marvellously. When we are forsaken by our Creator, we do not at all feel even the very ills of our abandonment. For in proportion as our Creator goes far off from us, our mind becomes more hardened in insensibility, loves nothing that is of God, entertains no longing for things above, and because it has no warmth of interior love, it lies frozen towards the earth, and in a pitiable way it becomes every day the more self-secure, in proportion as it becomes worse; and whereas it no longer remembers whence it has fallen, and no longer dreads the punishments to come, it knows nothing how deeply it is to be bewailed. But if it be touched by the inspiration of the Holy Spirit, at once it wakes up to the thought of its ruin, rouses itself in the pursuit after heavenly things, glows with the hot emotions of love towards the Highest, takes thought of the ills which every way beset it round about, and she weeps while making progress, who before was going to ruin in high glee. Therefore it is well said to the Creator, And returning Thou dost torture me marvelously. For by the same act whereby Almighty God in visiting our soul lifts it to the love of Himself, He makes it the more to sorrow in tears. As if it were in plain words, 'In going from me Thou dost not influence me, because Thou renderest me insensible, but when Thou returnest, Thou dost torture me, because whilst Thou dost cause Thyself to enter into me, Thou shewest to me mine own self, and how deeply I am to be pitied.' And hence he never says that he is tortured judicially, but 'marvellously,' since while the mind is transported on high in weeping, with a feeling of joy it marvels at the pains of its piercing sorrow, and it is its joy to be so touched, because it sees that by its anguish it is lifted up on high. But often when heavenly Pity sees us slacken in the exercising ourselves in holy desires, It presents to our view the example of those that cleave to Itself, that the mind which is unbraced by indolence, in proportion as it observes in the case of others the advancement of minds well awake, may take shame for the dulness of sloth in itself. — Morals on the Book of Job, Book IX Hesychius of Jerusalem: A human being is called "lion" with good reason, because he is a royal animal, and even more so the righteous, because, by preserving the honor of God's form, he is dreadful to his enemies. That is why he has been properly called so in Proverbs, "the righteous is as bold as a lion." Yet if he stoops down to the lustful temptations presented by his enemies, he is "caught in the hunt like a lion for slaughter" and becomes an object of mockery for his hunters, like a lion, who, after being deluded by them, "has been caught in the hunt." — HOMILIES ON Job 13.10.16-17A Augustine of Hippo: "I am taken like the lion that is led to death. It is the sin of pride that men do not see, and which can slip into actions worthy of praise. "And you changed again to torment me cruelly. After the pain of sin which has subjected man to death. He speaks here of the evils which men suffer here below: most of them come suddenly to us, and disturb the repose which the present life gives to the health and peaceful possession of temporal goods, which are received from divine goodness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou renewest Thy witnesses against me, and multipliest Thy wrath: and pains war in me. HISTORICAL INTERPRETATION For 'God's witnesses' are they, who bear witness by the practice of holy works, what are the rewards of Truth that shall overtake the Elect. Hence too those, whom we see to have suffered for the sake of the Truth, we style in the Greek tongue, 'Martyrs,' i.e. witnesses. And the Lord says by John in the Angel's voice, Even in those days, wherein Antipas was my faithful witness, who was slain among you. Now the Lord 'renews His witnesses against us' when He multiplies the lives of the Elect to confront our wickedness, for the purpose of convicting and of instructing us. And so His 'witnesses are renewed against us,' in that all things that they do are opposed to the ends and aims of our wickedness. Hence too the word of Truth is called 'an adversary,' where it is said by the voice of the Mediator in the Gospel, Agree with thine adversary quickly, whiles thou art in the way with him. And the sons of perdition in their persecutions say concerning that same Redeemer, And He is clean contrary to our doings; and soon afterwards, For His life is not like other men's. Thus the Lord 'renews His witnesses against us,' in that the good things which we neglect to do ourselves, He shews us to be done by others to our upbraiding, that we who are not inflamed by precepts, may at least be stirred up by examples, and that in longing after righteousness, our mind may account nothing to be difficult to itself, that it sees to be done perfectly by others; and it is very commonly brought to pass, that while we behold the good actions of another man's life, we are more anxiously afraid of the deficiencies of our own, and it is made appear the plainer by what a weight of judgment we are afterwards assailed, in proportion as we are now widely at variance with the ways of the good. Hence after the renewal of the witnesses has been mentioned it is thereupon fitly added, And multipliest Thy wrath upon me. God's wrath is said to be 'multiplied upon us,' in proportion as it is shewn to be manifold, since by the very lives and labours of the good we are instructed, if, whilst we have time, we will not amend our ways now, what a terrible visitation shall be dealt us hereafter. For we see the Elect of God at one and the same time leading godly lives and undergoing numberless sore hardships. And therefore we collect from hence with what rigour the strict Judge will There smite those whom He condemns, if he so torments here below those whom He loves; as Peter witnesses, who says, For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the Gospel of God? Therefore Almighty God, when He 'renews His witnesses' against us, 'multiplies His wrath,' in that in proportion as He sets before our eyes the life of the good, He shews with what severity He will smite obduracy in the commission of sin at the Judgment. Now whereas He multiplies His gifts to those alone that follow Him, He shews that He has already forsaken those that go on in sloth. Thus when we see good things in others, it is very necessary to mix exultation with the dread that we feel, and dread with our exultation, that both charity may rejoice for the proficiencies of other men, and conscience tremble for its own frailties. But when we are gladdened with the proficiency of a brother, when we calculate the severity of the interior Judge against us for our mere slothfulness by itself, what is there left but that the mind turn back to search into itself, and that whatever it meets with in itself, that is blameworthy, whatever that is bad, it should chastise? Hence it is fitly subjoined, Pains fight in me. For upon considering the witnesses of God, 'pains fight in us,' in that whilst we behold their deeds, that command our admiration, our own life, which by comparison with theirs is displeasing in our eyes, we visit with serious self-chastening, that whatever pollution our deeds may have caused in us, our tears may wash clean, and if the guilt of taking pleasure therein still somewhat defiles us, the chastening of a sorrowful heart may cleanse away the stain. Therefore because blessed Job has his eye fixed on the life of the fathers of old time, he ascertains more exactly what he ought to bewail in himself. And by the preceptorship of extraordinary sorrow, whilst he bewails his own case, he instructs us to lamentation, that in proportion as we perceive excellencies in other men, we may anxiously fear for our own offences in the sight of the strict Judge. — Morals on the Book of Job, Book IX Augustine of Hippo: "Reviving against me my torment. For it is already a pain to be subject to death, and this punishment produces other tribulations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Someone could think that Job's statement comes from desperation, but that is proven wrong by what God has said: "Do you believe I treated you like this for any other reason than to reveal your righteousness?" Job, who previously had said, "If I am wicked, woe to me," does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, "If for this life only we have hoped in Christ, we are of all people most to be pitied." Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite, he also experienced the reverse of his previous life and acknowledged in real life the vanity of these things. This is why Job teaches us not to long for them by saying, "Why did you bring me forth from the womb? Would that I had died before any eye had seen me, and were as though I had not been."Job expresses this in the form of a prayer, for his burdens were not light and he endured the pains not without feeling them. For it would not have been manful had he not felt his sufferings. But he teaches that he endured the pain with the help of God's power, by praying in gratefulness. Paul also expresses this: "It was not I, but the grace of God that is with me." — COMMENTARY ON Job 10:18-22 Augustine of Hippo: "Why did you shoot me from my mother's womb? From an obscure condition to an illustrious rank; this rank alone is the source of a greater misery, when. we are precipitated. He has already recalled this birth above. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore then hast Thou brought me forth out of the womb. Oh that I had been consumed, and no eye had seen me. Which same sentiment he had already uttered in his first speech, saying, Why died I not from the womb? and whilst he subjoins that which he adds here, I should have been as though I had not been, I should have been carried from the womb to the grave; he adds in other words, but no other sense, saying, Or as a hidden untimely birth I had not been, as infants which never saw light. But forasmuch as we have made out these particulars very much at length above, to avoid wearying the reader we forbear to unfold points already explained. — Morals on the Book of Job, Book IX Augustine of Hippo: "I would have been like not being," completely ignored. Hence this word: "He calls what is not, as is (1)," from the point of view of reputation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Job wants to find relief before he has to go from where he cannot return. Therefore, he does not pray for himself, but to teach the friends who think that those who suffer hardship are evil but those who are free from hardship are righteous. He desired that they should gain certainty regarding the divine resolutions about him. One should not assume that Job denies the resurrection of the dead. Rather, Job says, "From where I will not return to lead a mortal life." Job knows that he will rise as immortal. — COMMENTARY ON Job 10:18-22 Gregory the Dialogist: Will not the small number of my days be finished in a short time? He shews himself to live with good heed and circumspection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But if a man live many years and rejoice in them all, yet let him remember the time of darkness, and the days that shall be many; and when they come, the past shall be convinced of vanity. Hence again it is written, Whatsoever thou takest in hand, remember thine end, and thou shalt never do amiss. Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end. But often the eye of our contemplation is bewildered, while our pain is heightened by thickening scourges. It is good to bewail the exile of the present life, yet for mere anguish alone the mind cannot take account of the ills of its blind state. Hence he directly adds, And let me go, that I may bewail my sorrow a little. For as moderate distress gives vent to tears, so excessive sorrow checks them, since that grief itself is as it were made void of grief, which by swallowing up the mind of the person afflicted, takes away the sense of grief. Therefore the holy man shrinks from being stricken more than he is equal to bear, saying, And let me go, that I may bewail my sorrow a little. As if it were in plain words, 'Qualify the strokes of Thy scourging, that, my pains being made moderate, in weeping I may have power to estimate the miseries I endure.' Which same nevertheless may likewise be understood in another sense. For oftentimes the sinner is so bound by the chains of his wickedness, that he bears indeed the burthen of his sins, and knows not that he is bearing it. Often if he does know with what an amount of guilt he is burthened, he strives to break loose and cannot, so as to hunt it down in himself with free spirit and full conversion. Thus he is unable to 'bewail his sorrow,' for at once he sees the guilt of his sinful state, and by reason of the weight of earthly business, is not at liberty to bewail it. He is unable to 'bewail his sorrow,' who strives indeed to resist evil habits, yet is weighed down by the still increasing desires of the flesh. The presence of this sorrow had inflicted anguish upon the spirit of the Prophet, when he said, My sorrow is continually before me; for I will declare my iniquity, I will be sorry for my sin; but the bands of his sin being loosed, he knew that he was 'let go,' who gave vent to his exultation, saying, Thou hast loosed my bonds, I will offer to Thee the sacrifice of thanksgiving. Therefore God then 'lets us go' to bewail our sorrow, when He both shews us the evil things that we have done, and helps us to bewail the same, when we know them; He sets our transgressions before our eyes, and with the pitying hand of grace unlooses the bands of the heart, that our soul may lift itself up to liberty for the work of repentance, and loosed from the fetters of the flesh, may with free spirit stretch out towards its Maker the footsteps of love. For it very commonly happens that we the same persons blame our course of life, and yet readily do the very thing that we justly condemn in ourselves. The spirit lifts us up to righteousness, the flesh holds us back to habit; the soul struggles against self-love, but quickly overcome with delight is made captive. Thus it is well said, Let me go that I may bewail my sorrow a little. For except we be 'let go' in mercy from the guilt of sin, with which we are tied and bound, we cannot lament that which we grieve for in ourselves being set against ourselves. But the woe of our guiltiness is then really bewailed, when that dark retribution of the place below is fore-reckoned with lively apprehension. — Morals on the Book of Job, Book IX Augustine of Hippo: "Is not my life short? If I am not dead, it is not that my life is long, because it is assuredly little. "Let me rest for a few moments; After the kindness you showed me by forming clay, condemning me to die when I corrupted myself, consoling myself after that very condemnation, and then feeling myself by afflictions. Suffer that I rest in you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Before I go whence I shall not return, even to a land of darkness, and covered with the shadow of death. For what is denoted by 'the land of darkness' saving the dreary caverns of Tartarus, which are covered by the shadow of eternal death, in that it keeps all the damned for evermore severed from the light of life. Neither is the place below improperly called a land. For all they that have been made captive by it, are held fast and firm. As it is written; One generation passeth away, and another generation cometh, but the earth abideth for ever. Thus the dungeons of hell are rightly designated 'a land of darkness,' for all, whom they receive doomed to punishment, they torment with no transient infliction or phantasm of the imagination, but keep in the substantial vengeance of everlasting damnation. Yet they are sometimes denoted by the title of 'a lake,' as the Prophet bears witness, when he says, They have borne their shame with them that go down into the lake. Thus hell is both called 'a land,' because it holds stedfastly all that it takes in, and 'a lake,' because it swallows up those whom it has once received, ever tossing and quaking in weltering floods of torment; but the holy man, whether in his own voice or in the voice of mankind, beseeches that he may be 'let go' before he departs, not because he that bewails his sin is to 'go to the land of darkness,' but because everyone that neglects to bewail it doth assuredly go thither, according as the creditor says to his debtor, 'Pay thy debt, before thou art put in bonds for the debt;' whereas he is not put in bonds, if he delays not to pay all that he owes. In which place too it is rightly added, Whence I shall not return, in that His pity in sparing never any more sets them free, whom His justice in judging once assigns their doom in the places of punishment, which same places are yet more minutely described... — Morals on the Book of Job, Book IX Hesychius of Jerusalem: In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals. That is why [Job] said, "Before I go, never to return," evidently, to his human life, as if to say "In fact, if I return down here and receive here the reward of my toils, I will not be worn out and will not renounce the fight to the death in my ordeals. Those who are here, knowing my justice, will see that I receive my reward by coming back here. But if they see me die now in my ordeals, they will either think that Job is wicked or will believe that nothing useful comes from justice." — HOMILIES ON Job 13.10.20B-22 Augustine of Hippo: "Before going to those places of torment from which one can not return. One can escape these. other penalties that have been discussed, if we come back to God. He therefore wants to rest before enduring the eternal tortures, that is to say, not to endure them. As if someone were to be corrected before being punished, obviously, if he corrects himself, he will not be punished. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Although the brave one was in pain, he talked about the coming age. So he says—not to deny the resurrection—"Before I go from where I will not return." Job calls the land "a land of gloom and deep darkness, where light is like darkness," since the holy one ascribes only little to himself. For it would not have been suitable to say, "Before I am in the kingdom of the heavens and in the land of our promises, my God." Job wants his listener to be instructed about the divine judgment. There has not yet been restitution for deeds done. — COMMENTARY ON Job 10:18-22 Gregory the Dialogist: A land of misery and darkness. 'Misery' has relation to pain, 'darkness' relates to blindness. That land then which holds all those that are banished the presence of the strict Judge, is entitled 'a land of misery and darkness,' for pain without torments those, whom blindness darkens within, severed from the true Light. Not but that 'the land of misery and darkness' may be understood in another sense also. For this land too, in which we are born, is indeed 'a land of misery,' but not 'of darkness,' in that we here suffer the many ills of our corrupt condition, yet whilst we are in it, we are still brought back to the light through the grace of conversion; as Truth counsels us, Who saith, Walk while ye have the light, lest darkness come upon you. But that land is 'a land of misery and darkness' together, for everyone, that has gone down to suffer the woes thereof, never any further returns to the light; for the describing of which same it is further added, Where is the shadow of death, without any order. As external death divides the flesh from the soul, so internal death severs the soul from God. Thus the 'shadow of death' is the darkness of separation, in that every one of the damned, whilst he is consumed with everlasting fire, is in darkness to the internal light. Now it is the nature of fire to give out both light and a property of consuming from itself, but the fire that is the avenger of past sins has a consuming property but no light. It is hence that 'Truth' saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. And representing in one individual the whole body of them all, He saith, Bind him hand and foot, and take him away, and cast him into outer darkness. Accordingly, if the fire that torments the lost could have had light, he that is cast off would never be said to 'be cast into darkness.' Hence too the Psalmist hath it; Fire hath fallen upon them, and they have not seen the sun. For 'fire falls' upon the ungodly, but 'the sun is not seen' on the fire falling; for as the flame of hell devours them, it blinds them to the vision of the true Light, that at the same time both the pain of consuming fire should torment them without, and the infliction of blindness darken them within, so that they, who have done wrong against their Maker both in body and in heart, may at one and the same time be punished in body and in heart, and that they may be made to feel pangs in both ways, who, whilst they lived here, ministered to their depraved gratifications in both. Whence it is well said by the Prophet, Which are gone down to hell with their weapons of war. For the arms of sinners are the members of the body, by means of which they execute the wrong desires they conceive. Hence it is said rightly by Paul, Neither yield ye your members as instruments if unrighteousness unto sin. And so to 'go down into hell with the weapons of war' is together with those same members, with which they fulfilled the gratifications of self-indulgence, to undergo the torrents of eternal condemnation, that at that time woe may every way swallow them up, who being now subjected to their gratifications, every way fight against His justice, Who judgeth justly. But that is very wonderful that is said, without order, since Almighty God, Who punishes evil things well, never permits even the torments to be 'without order;' because the very punishments that proceed from the scales of justice, cannot in any way be inflicted 'without order.' For how is it that there is no order in His punishment, since according to the measure of his guilt is likewise the recompense of vengeance which pursues everyone of the damned. For hence it is written, But mighty men, shall be mightily tormented, and stronger torment shall come upon the stronger ones. Hence it is uttered in the sentence of Babylon, How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. If then the infliction is marked out according to the measure of the sin, it is undeniably true that there is order preserved in the punishments, and except the acts of desert did distribute His aggregate of torment, the Judge that shall come would never declare that He will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them. For if there were no order observed in dealing punishment, why are the tares that are to be burnt bound in bundles? But doubtless to bind up the bundles for the burning, is to unite like to like of those that are destined to be given over to everlasting fire, that all whom a like sin pollutes, an equal punishment may bind in one, and that they who were defiled by iniquity in no degree dissimilar, may suffer by torments not dissimilar either, that condemnation may dash to the earth together those whom pride uplifted together, and that all, whom ambition made to swell in no unlike proportion, no unlike proportion of suffering may wring hard, and a like flame of punishment torment those whom a like flame of sin kindled in the fire of lust. For as in the house of our Father there are 'many mansions' according to the diversities in virtue, so a difference in guilt subjects the damned to a difference of punishment in the fires of hell, which hell, though it be one and the same for all, by no means burns all men in one and the same sort. For as we are all reached by one sun, yet we do not all glow beneath it in one class; for it is according to the kind of the body that the burthen of the heat too is felt, in the same way there is to the damned, but one hell that torments all, yet not one that consumes all men in one kind of manner, for what on the one side an unequal degree of healthiness in bodies occasions, that same on the other an unequal case of merit produces. How then is it said that there is 'no order' in the punishments, wherein without doubt every man is tormented after the measure of his sin? But after the holy man brought in the shadow of death he adds what great disorder there is in the souls of the damned, since the very punishments, which come well ordered by justice, are doubtless far from well ordered in the heart of those undergoing death. For as we have said above, whilst every one of the damned is consumed with flames without, he is devoured by the fire of blindness within, and being in the midst of woe, he is confounded both within and without; so that he is worse tormented by his own confusion. Thus to rejected souls there will be 'no order' in their punishment, because their very confusion of mind torments most cruelly in their death; which same His equity in judging appoints by His wonderful power, that a punishment as it were 'without order' may confound the soul. Or, verily, order is said to be wanting to His punishments, in that when things arise for their punishment, their proper character is not preserved to them. Whence the words are forthwith introduced; And everlasting horror dwells. In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has already begun to suffer what it feared. But hell both 'the shadow of death' darkens and 'everlasting horror inhabits;' in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread What they are suffering. For it is written concerning them, For their worm shall not die, neither their fire be quenched. Here the flame that burns gives light; There, as we have shewn by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afraid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments doth torture those that are plunged therein beyond their powers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end. Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the present life, the punishments are without order, in that they do not retain their own character through all particulars. Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a purpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation. Which doubtless we gather from the testimony of the Gospel, wherein, as 'Truth' declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time. Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might, be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we shew it from the reverse. For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chaldaea, were cast into it with hands and feet tied. Yet when that king commiserating them sought them in the fire of the furnace, he saw them walking about with untouched garments. Where it is plain to infer, that by the wonderful dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may shew how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast off are brought to torments along with their leader. MORAL INTERPRETATION And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is there and all his company: his graves are about him. For who is set forth by the title of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now 'graves' are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life? And when human hearts admit him in this state of death, assuredly they become his graves. Now 'his graves are about him,' in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within themselves by committing unlawful deeds, then the graves will burn together with the dead. See how we are informed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, how great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness. But what does it advantage us to foreknow these things, if it is not our lot to escape them? Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Hence Isaiah saith, Seek ye the Lord while He may be found, call ye upon Him while He is near. Hence Paul says, Behold now is the accepted time; behold now is the day of salvation. Hence he says again, Whilst we have opportunity, let us do good unto all men. But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above. When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn 'Truth' uproots with the hand of holy exhortation by Himself, saying, Take therefore no thought for the morrow. And in opposition to this, it is said by Paul, Make not provision for the flesh to fulfil the lusts thereof. But in, these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein. For whilst we still live in mortal flesh, concern for the flesh is not wholly cut away from us; but it is regulated so that it should serve the mind as discretion dictates. For whereas 'Truth' forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most certainly he does permit it to be made in things of necessity. Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off at a beck of the heart; that it may scarcely shew itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham is related to have met the three Angels. For he met them by himself, as they were coming, without the door of the tent, but Sarah stood behind the door; for the Man and the master as it were of the spiritual house, i.e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below; but let care of the flesh, as a woman, not shew herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the Spirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty. But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fruitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived in a withered womb; in that when care of the flesh has ceased to entertain confidence in self, by promise from God it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i.e. 'laughing,' in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be 'the useful' that we owe to life. And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrand of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God with temporal heed, we may escape the woes of 'everlasting horror.' — Morals on the Book of Job, Book IX Augustine of Hippo: "Earth without light, where we can not see the life of man. This life of man is there only where is the true light which enlightens all men (1). Here, then, is the land of the living, and here the land of the dying. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Since Zophar does not recognize Job's virtue and the goal of his consistent remarks, he says to Job, "Do not talk much." The word of holy Scripture teaches us to control our words. It says, "When words are many, transgression is not lacking." Here Scripture calls the utterance of inappropriate things "many words." But it is not the number of uttered words that make a babbler. The apostle shows this when he "continued speaking until midnight." One can, however, be astonished about Zophar's audacity toward Job. Although he answered Job, Zophar claimed that there was no one to answer him. Thereby Zophar shows one should not speak too audaciously, yet he does so himself in maintaining that Job is suffering due to his personal wickedness. — COMMENTARY ON Job 11:3 Julian of Eclanum: Do you think that by speaking many words you will improve your position and reduce us to silence and amazement with a long speech? Since the holy Job was not only proven innocent of any crime by using just arguments but also called God to his trial as a witness of his upright life, Zophar tries to accuse him first of verbosity and then of unrighteousness. By demonstrating Job's biased opinion about God's power and wisdom, Zophar tries to show what had inconsiderately erupted in the freedom of Job's words. It would have been fitting [for Job] to remember the weakness of his nature. — EXPOSITION ON THE BOOK OF Job 11:1-2 Gregory the Dialogist: Should not he that talketh much hear in his turn? and should a man full of words be justified? As often as a mighty wrestler is gone down into the arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fresh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and Angels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says, Should not he that talketh much hear in his turn? and should a man full of words be justified? It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are 'much,' in that as they cut their evil habits to the quick, they fall heavy upon the hearing, whence that is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For froward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, 'that a man full of words could never be justified,' in that so long as anyone lets himself out in words, the gravity of silence being gone, he parts with the safe keeping of the soul. For hence it is written, And the work of righteousness, silence. Hence Solomon saith, He that hath no rule over his own spirit in talking, is like a city that is broken down, and without walls. Hence he says again, In the multitude of words there wanteth not sin. Hence the Psalmist bears witness, saying, Let not a man full of words be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. Thus it is a certain truth, that 'a man full of words cannot be justified,' but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us. — Morals on the Book of Job, Book X Augustine of Hippo: "Is it enough to speak well, to appear right? Sophar believes that Job is richer in words than in works. "Blessed man born for few days. He repeats what the other has just said, to show him that it is only a vain and insane maxim. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Should men hold their peace at thee only? and when thou mockest at others, shall no man confute thee? The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is touched with consciousness within, it is stirred up to eagerness in gainsaying without; it cannot bear the voice, in that, being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity so the froward reckon it to be the insult of mockery. The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence 'Truth' says by Solomon in commendation of the righteous man, Give instruction to a wise man, and he will hasten to receive it; hence he makes nothing of the obstinacy of the wicked, saying, He that reproveth a scorner getteth to himself wrong. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. — Morals on the Book of Job, Book X John Chrysostom: Zophar means, "Is there none to answer you?" meaning other than we ourselves. Or it could mean: "There is nobody who knows your misfortunes, apart from God, and if he had wanted to disgrace you, then you would have been already dead." Notice that, since Job does not say anywhere that he is unjustly suffering and that he has no faults, this is exactly what they resentfully bring up to him. — COMMENTARY ON Job 11:3B Augustine of Hippo: "Since nobody contradicts you. When he spoke, no one actually contradicted him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For Thou hast said, My speech is pure, and I am clean in Thine eyes. Whoso remembers the words of blessed Job, knows how falsely this charge is fastened upon his voice. For how could he call himself pure, who says, If I justify myself, mine own mouth shall condemn me; but there is this in the wickedness of the unrighteous, that, while it refuses to bewail real evil things in itself it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection. — Morals on the Book of Job, Book X Hesychius of Jerusalem: Previously Job had already said, "If I am ungodly, why have I not died?" Did he not define himself as "blameless"? These words do not belong to Job but to God. It is God, in fact, who designated Job as blameless in his actions and as a man "who turns away from evil." Therefore you (i.e., Zophar) refuse the testimony of God himself. — HOMILIES ON Job 14.11.4-6 Gregory the Dialogist: But oh that God would speak with thee, and open His lips unto thee! For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Divine Being from the sense of carnal wisdom; when the flesh puts forth a sense, and inviting the mind as it were to the understanding of it, sends it forth abroad. And hence 'Truth' saith to Peter, who was still full of earthly notions, For thou savourest not the things that be of God, but the things that be of men. Yet, when he made a good confession, the words are spoken, Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. Now what do we understand by 'the lips' of God saving His judgments? For when the lips are closed the voice is kept in, and the meaning of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the person speaking is found out. So 'God opens His lips' when He, manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbear to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing. Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and shew what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he does not know to be so, saying, But oh that God would speak with thee, and open His lips with thee. As if he were to say in plain words, 'I feel for thy uninstructedness more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.' And because when Almighty God raises us to take a view of His judgments, He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shews by adding in the words. — Morals on the Book of Job, Book X Augustine of Hippo: "And how could God himself speak to you? Say rather what can draw on you his mercy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And that He would shew thee the secrets of wisdom, and that her law is manifold. The public works of Supreme Wisdom are when Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty, He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us, He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed, He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature. Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be bidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible nature, in that though we fail in the actual investigation of His secret counsels, yet by that very failure we more thoroughly learn Whom we should fear. Paul had strained to reach these secrets of that wisdom, when he said, O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His Judgments, and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor? He, in a part above, turning faint even with the mere search, and yet through faintness advancing to the knowledge of his own weakness, saith beforehand the words, Nay but O man, who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? He, then, that being unable to attain to the secrets of God, returned back to the recognition of his own weakness, and by thus falling short, recalled himself to the instructing of himself, in not finding out the secrets of wisdom, so to say, he did find them out. For when his strength failed him for the investigation of the counsels of the most High, he learned how to entertain fear with greater humility, and the man whom his own weakness kept back from the interior knowledge, humility did more thoroughly unite thereto. Thus Zophar, who is both instructed by the pursuit of knowledge, and uninstructed by the effrontery of highswoln speech, because he has no weight himself, wishes for a better man that thing which he has, saying, But oh that God would speak with thee, and open His lips unto thee; that He might shew thee the secrets of wisdom. And by wishing he also shews off that wisdom wherewith he reckons himself to be equipped above his friend, when he thereupon adds, And that her law is manifold. What should the 'law' of God be here taken to mean, saving charity, whereby we ever read in the inward parts after what manner the precepts of life should be maintained in outward action? For concerning this Law it is delivered by the voice of 'Truth,' This is My commandment, that ye love one another. Concerning it Paul says, Love is the fulfilling of the law. Concerning it he saith again, Bear ye one another's burthens, and so fulfill the law of Christ. For what can the Law of Christ be more fitly understood to mean than charity, which we then truly fulfil when we bear the burthens of our brethren from the principle of love? But this same Law is called 'manifold;' in that charity, full of eager solicitude, dilates into all deeds of virtue. It sets out indeed with but two precepts, but it reaches out into a countless number. For the beginning of this Law is, the love of God, and the love of our neighbour. But the love of God is distinguished by a triple division. For we are bidden to love our Maker 'with all our heart' and 'with all our soul' and 'with all our might.' Wherein we are to take note that when the Sacred Word lays down the precept that God should be loved, it not only tells us with what, but also instructs us with how much, in that it subjoins, 'with all;' so that indeed he that desires to please God perfectly, must leave to himself nothing of himself. And the love of our neighbour is carried down into two precepts, since on the one hand it is said by a certain righteous man, Do that to no man which thou hatest. And on the other 'Truth' saith by Himself, Therefore all things whatsoever ye would that men should do to you, do ye even so to them. By which two precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, and again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbour in kindness of heart. Therefore the Law of God is rightly called manifold, in this respect, that whereas it is one and the same principle of charity, if it has taken full possession of the mind, it kindles her in manifold ways to innumerable works. The diverseness whereof we shall set forth in brief if we go through and enumerate her excellencies in each of the Saints severally. Thus she in Abel both presented chosen gifts to God, and without resistance submitted to the brother's sword; Enoch she both taught to live in a spiritual way among men, and even in the body carried him away from men to a life above. Noah she exhibited the only one pleasing to God when all were disregarded, and she exercised him on the building of the ark with application to a long labour, and she preserved him the survivor of the world by the practice of religious works. In Shem and Japhet she humbly felt shame at the father's nakedness, and with a cloak thrown over their shoulders hid that which she looked not on. She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after. She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the extent of slaying the people; so that he should both offer himself to die in behalf of the perishing multitude, and in the stead of the Lord in His indignation straightway let loose his rage against them when they sinned. She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and afterwards asserted it with his sword against foreign enemies. She both rendered Samuel lowly in authority, and kept him unimpaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down. David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy she both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly prostrated him in making request. She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. She, for that she taught Elijah to live spiritually with the earnestness of a fervent soul, carried him off even in the body also to enter into life. She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions. She, in the Three Children, for that she quenched the flames of evil inclinations in them whilst in a condition of peace, in the season of affliction abated the very flames in the furnace. She in Peter both stoutly withstood the threats of frowning rulers, and in the setting aside of the rite of circumcision, she heard the words of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circumcision boldly rebuked the notion of one by great inequality his superior. 'Manifold' then is this Law of God, which undergoing no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions. The multiplicity of which same law, Paul rightly counts up, in the words, Charity suffereth long, and is kind, envieth not, vaunteth not itself; is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth. For charity 'suffereth long,' in that she bears with composure the ills that are brought upon her. She 'is kind,' in that she renders good for evil with a bounteous hand, She 'envieth not,' in that from her coveting nought in the present life, she thinketh not to envy earthly successes. She 'is not puffed up,' in that whereas she eagerly desires the recompense of the interior reward, she does not lift herself up on the score of exterior good things. She 'doth not behave herself unseemly,' in that in proportion as she spreads herself out in the love of God and our neighbour alone, whatever is at variance with the rule of right is unknown to her. She is not covetous, in that as she is warmly busied within with her own concerns, she never at all covets what belongs to others, 'She seeketh not her own,' in that all that she holds here by a transitory tenure, she disregards as though it were another's, in that she knows well that nothing is her own but what shall stay with her. She 'is not easily provoked,' in that even when prompted by wrongs she never stimulates herself to any motions of self avenging, whilst for her great labours she looks hereafter for greater rewards. She 'thinketh no evil,' in that basing the soul in the love of purity, while she plucks up all hatred by the roots, she cannot harbour in the mind aught that pollutes. She 'rejoiceth not in iniquity,' in that as she yearns towards all men with love alone, she does not triumph even in the ruin of those that are against her, but she 'rejoiceth in the truth,' in that loving others as herself, by that which she beholds right in others she is filled with joy as if for the growth of her own proficiency. 'Manifold,' then, is this 'Law of God,' which by the defence of its instructiveness is proof against the dart of every sin which assaults the soul for its destruction, so that whereas our old enemy besets us with manifold encompassing, she may in many ways rid us of him. Which Law if we consider with heedful attention, we are made to know how greatly we sin each day against our Maker. And if we thoroughly consider our sins, then assuredly we bear afflictions with composure, nor is anyone precipitated into impatience by pain, when conscience gives itself up by its own sentence. Hence Zophar, knowing what it was that he said, but not knowing to whom he said it, after he had premised the words, That He would shew thee the secrets of wisdom, and that her Law is manifold, forthwith adds, And that thou mightest know that God exacteth of thee less than thine iniquity deserveth. For, as we have said, the pain of the stroke is mitigated, when the sin is acknowledged; for everyone too bears the knife of the leach the more patiently, in proportion as he sees what he cuts to be gangrened. He therefore that comprehends the manifold character of the Law, reflects how much too little all is that he is suffering; for from this, that the weight of the sin is acknowledged, the pain of the affliction is made less. But herein we must know that it was not without great iniquity that Zophar reproached the righteous man even to the charging him with iniquity. And thus Truth with justice reproves their boldness, but mercifully restores them to favour; for with the merciful Judge a fault never goes without pardon, when it is done through the heat of zealous feeling in the love of Him. — Morals on the Book of Job, Book X Augustine of Hippo: "He will make himself felt doubly:" by his chastisements, by his consolations. "And you will see, the Lord has only fallen on you the just punishment of your sin. After his punishment, you will receive his lights. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words mean, "Do you know what the Almighty will do at the end of his works?" I certainly grant that we have experience of things that are otherwise evident and manifest, but they only disclose to us the loftiness of heaven and all divine things. — COMMENTARY ON Job 11:7 Gregory the Dialogist: Canst thou find out the footsteps of God? Canst thou find out the Almighty unto perfection? What does he call 'the footsteps of God,' saving the lovingkindness of His visitation? by which same we are stimulated to advance forward to things above, when we are influenced by the inspiration of His Spirit, and being carried without the narrow compass of the flesh, by love we see and own the likeness of our Maker presented to our contemplation that we may follow it. For when the love of the spiritual Land kindles the heart, He as it were gives knowledge of a way to persons that follow it, and a sort of footstep of God as He goes is imprinted upon the heart laid under it, that the way of life may be kept by the same in right goings of the thoughts. For Him, Whom we do not as yet see, it only remains for us to trace out by the footsteps of His love, that at length the mind may find Him, to the reaching the likeness contemplation gives of Him, Whom now as it were, following Him in the rear, it searches out by holy desires. The Psalmist was well skilled to follow these footsteps of our Creator, when he said, My soul followeth hard after Thee. Whom too he busied himself that he might find even to attaining the vision of His loftiness, when he said, My soul thirsteth for God, for the living God: when shall I come and appear before the face of God? For then Almighty God is found out by clear conception, when the corruption of our mortality being once for all trodden under our feet, He is seen by us that are taken up into heaven in the brightness of His Divine Nature. But at this present time, the grace of the Spirit which is poured into our hearts lifts the soul from carnal aims, and elevates it into a contempt for transitory things, and the mind looks down upon all that it coveted below, and is kindled to objects of desire above, and by the force of her contemplation she is carried out of the flesh, while by the weight of her corruption she is still held fast in the flesh; she strives to obtain sight of the splendour of uncircumscribed Light, and has not power; for the soul, being burthened with infirmity, both never wins admittance, and yet loves when repelled. For our Creator already exhibits concerning Himself something whereby love may be excited, but He withdraws the appearance of His vision from those so loving. Therefore we all go on seeing only His footsteps, in that only in the tokens of His gifts we follow Him, Whom as yet we see not. Which same 'footsteps' cannot be comprehended, in that it is all unknown, when, where, and by what ways the gifts of His Spirit come, as 'Truth' bears record, saying, The wind bloweth where it listeth, and ye cannot tell whence it cometh, and whither it goeth. Now in the height of the rewarding the Almighty may be found out in the appearance afforded to contemplation, yet He can never be found out to perfection. For though sooner or later we see Him in His brightness, yet we do not perfectly behold His Essence. For the mind whether of Angels or men, whilst it gazes toward the uncircumscribed Light shrinks into little by this alone, viz. that it is a created being; and by its advancement indeed it is made to stretch above its own reach, yet not even when spread wide can it compass the splendours of Him, Who at once in transcending, in supporting, and in filling, encloses all things. — Morals on the Book of Job, Book X Augustine of Hippo: "Have you entered the sanctuary of divinity? To dare to condemn her. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He is higher than heaven, what canst thou do? Deeper than hell, what canst thou know? His measure is longer than the earth, and broader than the sea. In that God is set forth as 'higher than heaven,' 'deeper than hell,' 'longer than the earth,' and 'broader than the sea,' this must be understood in a spiritual sense, inasmuch as it is impious to conceive any thing concerning Him after the proportions of body. Now He is 'higher than heaven,' in that He transcends all things by the Incomprehensibility of His spiritual Nature. He is 'deeper than hell,' in that in transcending He sustains beneath. He is 'longer than the earth,' in that He exceeds the measure of created being by the everlasting continuance of His Eternity. He is 'broader than the sea,' in that He so possesses the waves of temporal things in ruling them, that in confining He encompasses them beneath the every way prevailing presence of His Power. Though it is possible that by the designation of 'Heaven' the Angels may be denoted, and by the term 'hell,' the demons, while by the 'earth' the righteous, and by the 'sea' sinners are understood. Thus He is 'higher than the heaven,' in that the very Elect Spirits themselves do not perfectly penetrate the vision of His infinite loftiness. He is 'deeper than hell,' in that He judges and condemns the craft of evil spirits with far more searching exactness than they had ever thought. He is 'longer than the earth,' in that He surpasses our long-suffering by the patience of Divine long-suffering, which both bears with us in our sins, and welcomes us when we are turned from them to the rewards of His recompensing. He is 'wider than the sea,' in that he every where enters into the doings of sinners by the presence of His retributive power, so that even when He is not seen present by His appearance, He is felt present by His judgment. Yet all the particulars may be referred to man alone, so that he is Himself 'heaven,' when now in desire he is attached to things above; himself 'hell,' when he lies grovelling in things below, confounded by the mists of his temptations; himself 'earth,' in that he is made to abound in good works through the fertility of a stedfast hope; himself 'the sea,' for that on some occasions he is shaken with alarm, and agitated by the breath of his feebleness. But God is 'higher than heaven,' in that we are subdued by the mightiness of His power, even when we are lifted above our own selves. He is 'deeper than hell,' in that He goes deeper in judging than the very human mind looks into its own self in the midst of temptations. He is 'longer than the earth,' in that those fruits of our life which He gives at the end, our very hope at the present time comprehends not at all. He is 'wider than the sea,' in that the human mind being tossed to and fro throws out many fancies concerning the things that are coming, but when it now begins to see the things that it had made estimate of, it owns itself to have been too stinted in its reckoning. Therefore He is made 'higher than heaven,' since our contemplation itself fails toward Him. Hence the Psalmist too had set his heart on high, yet he felt that he had not yet reached unto Him, saying, Thy knowledge is too wonderful for me, it is mighty, I cannot attain unto it. He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching judgment, said, For I know nothing by myself, yet am I not hereby justified: but He that judgeth me is the Lord. He saw One 'longer than the earth,' when he was brought to reflect that the wishes of man's heart were too little for him, saying, Now unto Him that is able to do exceeding abundantly above all that we ask or think. He had beheld One 'broader than the sea,' who considered whilst he feared that the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying, Who knoweth the power of Thine anger, and for fear can tell Thy wrath? Whose Power the inimitable teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. For God has 'breadth,' in that He extends His love even to gathering in the very persecutors. He has 'length,' in that He leads us onwards by bearing with us in long-suffering to the country of life. He has 'loftiness,' in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has 'depth,' in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving, He manifests His 'breadth;' by suffering, His 'length;' by surpassing not only our understanding, but even our very wishes, His 'height;' and His 'depth,' by judging with strictness the hidden and unlawful motions of the thoughts. Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation. — Morals on the Book of Job, Book X John Chrysostom: He means either, "Can you do anything similar?" or "You are a humble creature in the universe, and consequently you can do nothing; and you are as far from God as 'heaven is removed from earth.' " — COMMENTARY ON Job 11:8A Augustine of Hippo: "The sky is lost in the heights; what can you do? To discover the secrets. You must not condemn Him whose works you can not understand. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He overturn all things, or shut them up together, then who shall gainsay Him? Or who can say to Him, Why doest Thou so? The Lord 'overturns heaven,' when by His terrible and secret ordering He pulls down the height of man's contemptations. He 'subverts hell,' when He allows the soul of any affrighted under its temptations to fall even into worse extremes. He 'overturns the earth,' when He cuts off the fruitfulness of good works by adversities pouring in. He 'overturns the sea,' when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are overturned, now the somewhat more difficult task awaits us, to shew how these may be 'shut up together.' For it very often happens that the spirit already lifts the mind on high, yet that the flesh assails it with pressing temptations; and when the soul is led forward to the contemplation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the flesh, he groaned, saying, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. How then was it with the heart of this illustrious Preacher, saving that God had 'shut up together' heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh? Above himself he had seen what to seek after with joy, in himself he perceived what to bewail with fear. The light of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation. And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured, it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its very own self. Therefore the 'earth and sea are shut up together,' when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that 'earth and sea were shut up together' in his breast, who both hoping through faith and wavering through faithlessness, cried, Lord, I believe, help Thou mine unbelief? How is it then that at the same time he declares that he believes, and begs to have the unbelief in him helped, saving that he had found out that earth and sea were shut up together in his thoughts, who both being assured had already begun to implore through faith, and being unassured still endured the waves of faithlessness from unbelief. And this is allowed by secret providence to be brought about, that when the soul has now begun to arise to uprightness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here, If He overturn all things, or shut them up together, who shalt gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose any thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is established strongly in virtue by instances of joyful success, but when our Creator beholds the motions of presumption lurking in the heart, He forsakes man for the shewing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. — Morals on the Book of Job, Book X Augustine of Hippo: "Who can say to him, What have you done? In truth, all is well, if it is God who did it he can do only that which is good. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For He knoweth the vanity of men; when He seeth wickedness also, doth He not consider it? As if he were subjoining in explaining the things premised, saying, 'Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.' Now the right order is observed in the account, in that vanity is first described to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the beholder. Hence the Psalmist saith, Every man living is altogether vanity. For herein, that by living he is only tending to destruction, he is rightly called 'vanity' indeed; but by no means lightly called 'iniquity' too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence too the words are spoken by Solomon, All is vanity. But 'iniquity' is fitly brought in immediately after 'vanity.' For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up. It is possible too that 'vanity' may be taken for sin, and that by the title of 'iniquity' weightier guilt may be designated; for if vanity were not sometimes sin, the Psalmist would not have said, Though man walketh in the image of God, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. For though we preserve the image of the Trinity in our natural constitution, yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misdemeanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israelitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying, Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. For eating and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that despiseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face; and it is to be observed, that it is not said that iniquity is 'seen,' but that it is 'considered.' For we look more earnestly at those things which we consider. Thus God 'knoweth the vanity of men, and considereth their iniquity,' in that He leaves not even their minor offences unpunished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. — Morals on the Book of Job, Book X Augustine of Hippo: "He knows the works of the wicked:" without doing anything wicked. He wants to make it clear how much Job, that he believes bad, has been foolish to accuse God: that is how he interprets his words. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For the vain man is exalted in pride, and thinketh himself free born like a wild ass's colt. For it is the end of vanity, whereas it mangles the heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness, the soul which feels no sorrow to have lost its innocency, blinded by a righteous retribution, should at the same time part with humility also; and it very often happens, that, enslaving itself to unlawful desires, it rids itself of the yoke of the fear of the Lord; and as if henceforth at liberty for the commission of wickedness, it strives to put in execution all that self-indulgence prompts. Hence when the vain man is said to be exalted in pride, therefore it is brought in, And thinketh himself free born like a wild ass's colt. For by 'a wild ass's colt' is set forth every kind of wild animals, which being left free to the motions of nature, are not held by the reins of persons ruling them. For the fields leave animals in a state of liberty both to roam where they list, and to rest when they are wearied; and though man is immeasurably superior to insensate beasts, yet that is very often not allowed to man, which is granted to brute creatures. For those animals, which are never kept for any other end, assuredly never have their movements held in under the bands of discipline; but man, who is being brought to a life hereafter, must of necessity be held in all his movements under the controlling hand of discipline, and like a tame animal render service, bound with reins, and live restricted by eternal appointments. He then that seeks to put in practice in unrestrained liberty all the things that he has a desire for, what else is this but that he longs to be like the wild ass's colt, that the reins of discipline may not hold him in, but that he may boldly run at large through the forest of desires? But oftentimes Divine mercy breaks by the encounter of sudden adversity those, whom it sees going into the unruliness of lawless freedom, that being crushed they may learn with what damnable exaltation they had been swoln, that being now tamed by the experience of the scourge, they may like tame animals yield the mind's neck to the reins of the commandments, and go along the ways of the present life at the ruler's beck. With these reins he knew well that he was bound, who said, I am as a beast before Thee, and I am continually with Thee. Whence too that raging persecutor, when he was brought away from the field of unbelieving self-indulgence to the house of faith, being pricked by the spurs of his ruler, heard the words, It is hard for thee to kick against the pricks. It remains then, if we would not henceforth be like the wild ass's colt, that in all that we desire we first look out for the token of the interior appointment, so that our mind in all that it strives at may be held in by the bridle of the Supreme control, and may fulfil its wishes the more effectually to the obtaining of life, by the very same act, whereby even against its will it treads under foot the aims and objects of its own life. — Morals on the Book of Job, Book X John Chrysostom: Zophar is right in saying, "Like an ass of the desert." The ass does not stop braying. There is no difference, he says, between our words and those incomprehensible sounds that an ass produces at random and foolishly. We criticize everything, with regard to everything, and we put the blame on everything. Again they exhort Job to take care of his life. But that is useless. That is why Job had said, "If I am righteous, I cannot lift up my head." What is the use of that? Job says, I am righteous, but in his judgment, I am impure. — COMMENTARY ON Job 11:8B-12 Augustine of Hippo: "Man, on the contrary, always hesitates in his speeches:" One by one he loves God and condemns him, although God does not change. "The man, born of woman, is like the wild onager in the desert:" eager for liberty, not wishing to be neither dominated nor tamed. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Zophar introduces himself as teacher and exhorts Job with the words, "Even if you are very clean, so clean that you stretch your hands continuously in prayer and ask for God's gifts, be still prepared to reject the evil that remains within you. Iniquity shall not reside in you." That means, "Even if you somehow start to do unrighteousness, iniquity shall not stay to nest in your life." Here Zophar means the following: Moral virtue must correspond to the purity of soul [and reason]. Similar to this is, "Lifting up holy hands without anger or argument." But Zophar is wrong if he deems it possible to have a pure heart and unjust deeds [at the same time]. The opposite, one could say, would be possible, namely, to have righteous deeds and an impure heart. One would thereby indicate that if someone acts mercifully with an impure heart only to be seen by the people, the deed looks the same. — COMMENTARY ON Job 11:13-14 Gregory the Dialogist: Thou hast set firm thine heart, and stretched out thine hands towards Him. The heart is not here said to be 'set firm' by virtue but by insensibility, for every soul that submits itself to the consideration of the interior severity, is directly softened by the fear thereof; and the shaft of divine dread enters into him, in that he carries weak bowels through humility. But he that is hardened by obstinacy in insensibility, as it were sets his heart firm, that the darts of heavenly fear may not pierce it. Whence the Lord says mercifully to some by the Prophet, And I will take away the stony heart out of you, and I will give you a heart of flesh. For He 'takes away the stony heart,' when He removes from us the hardness of pride. And He 'gives us a heart of flesh,' when He thereupon changes that same hardness into sensibility. Now by 'hands' as we have often taught are denoted works. To stretch out the hands to God, then, with sin, is to pride ourselves upon the excellency of our works to the prejudice of the grace of the Giver. For he that, speaking in the presence of the Eternal Judge, ascribes to himself the good that he does, stretches out his hands to God in a spirit of pride. It is in this way truly that the lost ever let themselves loose against the Elect, and so heretics against Catholics; that when they are unable to abuse their doings, they set themselves to blame the good for pride in those doings, that those, whom they cannot upbraid for weak points in practice, they may charge with the guilt of high-mindedness. And hence the good things which are done outwardly, they now no longer reckon to be good, in that they are set forth as it were in the prosecution of swelling conceit. And these oftentimes with swelling thoughts rebuke lowly deeds, and know not that they are dealing blows against themselves by their words. — Morals on the Book of Job, Book X Olympiodorus of Alexandria: Here times are changed, and the meaning is, "If you want to obey me, open your arms in prayer to God with a pure heart, and you will never commit iniquity or transgression, and those things which Zophar mentions later will happen to you." And here it seems that Zophar is giving advice to Job, save that he himself strikes him by saying that Job is punished for his sins. — COMMENTARY ON Job 11:13-14 Augustine of Hippo: "You lift up supplicating hands to him," that he may accept your works. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If the iniquity which is in thine hand thou put far from thee, and wickedness dwell not in thy tabernacle, then shalt thou lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear. Every sin is either committed in thought alone, or it is done in thought and deed together. Therefore 'iniquity in the hand' is offence in deed; but 'wickedness in the tabernacle,' is iniquity in the heart; for our heart is not unfitly called a tabernacle, wherein we are buried within ourselves, when we do not shew ourselves outwardly in act. Zophar therefore, in that he was the friend of a righteous person, knows what he should say, but in that he reproached a righteous person, bearing the likeness of heretics, he does not know how rightly to deliver even the things which he knows. But let us, treading under our feet all that is delivered by him in pride of spirit, reflect how true his words are, if they had but been spoken in a right manner. For first he bids that 'iniquity' be removed from the 'hand,' and afterwards that 'wickedness' be cut off from the 'tabernacle;' for whosoever has already cut away from himself all wicked deeds without, must of necessity in returning to himself probe himself discreetly in the purpose of his heart, lest sin, which he no longer has in act, still hold out in thought. Hence too it is well said by Solomon, Prepare thy work without, and diligently work thy field, that afterwards thou mayest build thine house. For what is it when the 'work is prepared,' to 'till the field diligently without,' saving when the briars of iniquity have been plucked up, to train our practice to bearing fruits of recompense? And after the tilling of the field, what else is it to return to the building of our house, than that we very often learn from good deeds the perfect purity of life which we should build up in our thoughts. For almost all good deeds come from the thoughts, but there be some fine points of thought which have their birth in action; for as the deed is derived from the mind, so on the other hand the mind is instructed by the deed; for the soul taking the first beginnings of divine love dictates the good things which should be done, but after the deeds so dictated have begun to be fulfilled, being practised by its own actions, it learns how little it saw when it began to dictate good deeds. Thus the 'field is tilled without, that the house may afterwards be built;' for very often we gain from outward practice what an extreme nicety of righteousness we should keep in our hearts; and Zophar was well minded to observe this order, in that he spake first of 'iniquity being put away from the hands,' and afterwards 'wickedness from the tabernacle;' for the mind can never be completely set upright in thought when it still goes astray in deed. Now if we thoroughly wipe away these two, we then directly 'lift our face without spot' to God. For the soul is the inner face of man, by which same we are known, that we may be regarded with love by our Maker. Now it is to lift up this same face, to raise the soul in God by appliance to the exercises of prayer. But there is a spot that pollutes the uplifted face, when consciousness of its own guilt accuses the mind intent; for it is forthwith dashed from all confidence of hope, if when busied in prayer it be stung with recollection of sin not yet subdued. For it distrusts its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard from God. Hence it is said by John, Beloved, if our heart condemn us not, then have we confidence toward God; and whatsoever we ask we shall receive of Him. Hence Solomon saith, He that turneth away his ear from hearing the law, even his prayer shall be abomination. For our heart blames us in offering up our prayers, when it calls to mind that it is set in opposition to the precepts of Him, whom it implores, and the prayer becomes abomination, when there is a 'turning away' from the control of the law; in that verily it is meet that a man should be a stranger to the favours of Him, to Whose bidding he will not be subject. Wherein there is this salutary remedy, if when the soul reproaches itself upon the remembrance of sin, it first bewail that in prayer, wherein it has gone wrong, that whereas the stain of offences is washed away by tears, in offering up our prayers the face of the heart may be viewed unspotted by our Maker. But we must be over and above on our guard, that the soul do not again fall away headlong to that, which it is overjoyed that it was washed away by tears; but whilst the sin that is deplored is again committed, those very lamentings be made light of in the eyes of the righteous Judge. For we should call to mind what is said, Do not repeat a word of thy prayer; by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to repeat our sins. As if it were expressed in plain words; 'When thou hast bewailed thy misdoings, never again do any thing for thee to bewail again in prayer.' Therefore that 'the face may be lifted up in prayer without spot,' it behoves that before the seasons of prayer every thing that can possibly be reproved in the act of prayer be heedfully looked into, and that the mind when it stays from prayer as well should hasten to shew itself such, as it desires to appear to the Judge in the very season itself of prayer. For we often harbour some impure or forbidden thoughts in the mind, when we are disengaged from our prayers. And when the mind has lifted itself up to the exercises of prayer, being made to recoil, it is subject to images of the things whereby before it was burthened of free will whilst unemployed. And the soul is now as it were without ability to lift up the face to God, in that the mind being blotted within, it blushes at the stains of polluted thought. Oftentimes we are ready to busy ourselves with the concerns of the world, and when after such things we apply ourselves to the business of prayer, the mind cannot lift itself to heavenly things, in that the load of earthly solicitude has sunk it down below, and the face is not shewn pure in prayer, in that it is stained by the mire of grovelling imagination. However, sometimes we rid the heart of every encumbrance, and set ourselves against the forbidden motions thereof, even at such time as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we are the more backward in letting go the offences of others, and in proportion as our mind the more anxiously dreads to sin, the more unsparingly it abhors the injuries done to itself by another; whence it is brought to pass that a man is found slow to grant pardon, in the same degree that by going on advancing, he has become heedful against the commission of sin. And as he fears himself to transgress against another, he claims to punish the more severely the transgression that is done against himself. But what can be discovered worse than this spot of bitterness, which in the sight of the Judge does not stain charity, but kills it outright? For every sin stains the life of the soul, but bitterness maintained against our neighbour slays it; for it is fixed in the soul like a sword, and the very hidden parts of the bowels are gored by the point thereof; and if it be not first drawn out of the pierced heart, no whit of divine aid is won in prayer. For the medicines of health cannot be applied to the wounded limbs, unless the iron be first withdrawn from the wound. Hence it is that 'Truth' saith by Itself, If ye forgive not men their trespasses, neither will your Father Which is in Heaven forgive you your trespasses. Hence He enjoins, saying, And when ye stand praying, forgive, if ye have ought against any. Hence He saith again, Give, and it shall be given unto you; forgive, and ye shall be forgiven. Hence to the form of petition, He affixed the condition of pity; saying, Forgive us our trespasses, as we forgive them that trespass against us: that truly the good which we beg from God being pierced with compunction, we first do with our neighbour, being altered by conversion. Therefore we then truly 'lift our face without spot,' when we neither commit forbidden misdeeds, nor retain those which have been committed against ourselves from jealous regard for self; for in the hour of prayer our soul is overwhelmed with sore dismay, if either its practice still continue to pollute it, or bitterness kept for the injuring of another lay charge against it; which two when anyone has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shalt be stedfast, and shalt not fear, in that doubtless he fears the Judge the less, the more stedfast he stands in good deeds. For he gets the mastery of fears, who retains possession of stedfastness, in that whilst he anxiously busies himself to do what our Creator tenderly enjoins, he bethinks himself in security of that which He threatens with terribleness. Moreover it should be known, that there are some good deeds wherein we persevere unwearied, and again, there are some from which we are continually giving over and falling away, and we are restored to these, not without great endeavours at intervals of time; for in the active life the mind is stablished without failing, but from the contemplative, being overcome by the load of its infirmity, it faints away. For the first endures the more stedfastly in proportion as it opens itself to things about it for our neighbour's weal; the latter falls away the more swiftly, in proportion as passing beyond the barriers of the flesh, it endeavours to soar up above itself. The first directs its way through level places, and therefore plants the foot of practice more strongly; but the other, as it aims at heights above itself, the sooner descends wearied to itself. Which is well and briefly conveyed by Ezekiel, when he relates the motions of the living creatures which he had seen, saying, They turned not when they went; and soon after he subjoins in addition, And the living creatures went and returned. For sometimes the holy 'living creatures go and return not,' and sometimes they 'go and return forthwith;' for when the minds of the Elect, through the grace of an active life being vouchsafed them, abandon the paths of error, they never return to the evil courses of the world which they have forsaken; but when through the gaze of contemplation they are led to stay themselves from this same active life, they 'go and return,' in that hereby, that they are never able to continue for long in contemplation, they again let themselves out in action, that by busying themselves in such things as are immediately near them, they may recruit their strength, and may be enabled by contemplation again to soar above themselves. But while this practice of contemplation is in due method resumed at intervals of time, we hold on assuredly without failing all its entireness; for though the mind being overcome by the weight of its infirmity fall short, yet being restored again by continual efforts it lays hold thereof. Nor should it be said to have lost its firmness in that, which, though it be ever failing in, it is ever pursuing, even when it has lost the same. — Morals on the Book of Job, Book X Augustine of Hippo: "If in your hands there is some defilement. He uses the same two ideas, but in a different order. "That iniquity does not dwell in your house. He means in his heart. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: For Job said, in fact, that a change was impossible: "If I wash myself with snow [that will be of no use], you have deeply plunged me into the mire." That is why Zophar says, "Your face will shine again like pure water." The whole of Zophar's reflections is certainly excellent. The fact, however, that he incessantly repeats that Job's faults have caused his misfortunes is undoubtedly wrong. It is as though Zophar wanted to exhort Job to be converted to virtue, while he was not in sin at all. To say such things demonstrates Zophar's ignorance and the fact that he understood nothing. — COMMENTARY ON Job 11:15-16 Augustine of Hippo: "Then your face will shine like limpid water. His conscience will be pure. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou shalt also forget thy misery, and no more remember it, as waters that pass away. The mind feels the ills of the present life the more severely, in proportion as it neglects to take account of the good that comes after; and as it will not consider the rewards that are in store, it reckons all to be grievous that it undergoes; and hence the blinded imagination murmurs against the stroke of the scourge, and that is taken for an immeasurable woe, which by the days flowing on in their course is daily being brought to an end. But if a man once raise himself to things eternal, and fix the eye of the soul upon those objects which remain without undergoing change, he sees that here below all whatsoever runs to an end is almost nothing at all. He is subject to the adversities of the present life, but he bethinks himself that all that passes away is as nought. For the more vigorously he makes his way into the interior joys, he is the less sensible of pains without. Whence Zophar, not being afraid with boldfaced hardihood to instruct one better than himself, exhorts to righteousness, and shews how little chastening appears in the eyes of the righteous man. As if it were in plain words; 'If thou hast a taste of the joy which remains within, all that gives pain without forthwith becomes light.' Now he does well in likening the miseries of the present life to 'waters that pass away,' for passing calamity never overwhelms the mind of the Elect with the force of a shock, yet it does tinge it with the touch of sorrow. For it drops indeed with the bleeding of the wound, though it is not dashed from the certainty of its salvation. But it often happens that not only stripes inflict bruises, but that in the mind of each one of the righteous the temptings of evil spirits come in force, so that he is grieved by the stroke without, and is in some sort chilled within by temptation. Yet grace never forsakes him, which same the more severely it smites us in the dealings of Providence, so much the more does it watch over us in pity; for when it has begun to grow dark through temptation, the inward light kindles itself again. — Morals on the Book of Job, Book X Ishodad of Merv: The words "You will be led like passing waters" mean that your tribulations will leave you at once, like the waters of rain which, when it stops raining, disappear as well. — COMMENTARY ON Job 11:16 Augustine of Hippo: "Like the stream that stops, and you will not be afraid anymore; Unless God strikes all the living. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And the noonday splendour shall rise to thee at eventide. For 'the noonday splendour at eventide' is the renewing of virtue in the season of temptation, that the soul should be reinvigorated by the sudden heat of charity, which but now was full of fear, that the light of grace had sunk to it. — Morals on the Book of Job, Book X Augustine of Hippo: "And your prayer will be bright as Lucifer. She will walk before the great light. It seems as if all the above has been revealed or inspired to him like the other friends of Job, in a prophetic sense, relative to the holy city or the people of God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And when thou thinkest thyself consumed, thou shalt arise like the morning star. And thou shalt have confidence, because hope is set before thee. For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation. Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come. Therefore when the righteous man 'thinks himself consumed, he arises like the morning star,' in that so soon as he has begun to be benighted with the blackness of temptations, he is restored anew to the light of grace, and he in himself manifests the day of righteousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the 'morning star.' For the morning star, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the 'morning star' arises bright to us heralding the sun. But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noonday splendour shall arise to thee at eventide. For the sinner's light in the daytime is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamity at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso feareth the Lord, it shall go well with him at the last. Hence it is declared by the Psalmist; When He giveth His beloved sleep, this is the heritage of the Lord. He, while he is still set in the strife of this present life as well, 'when he thinketh himself consumed, ariseth like the morning star;' because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the light of his virtues within, as Paul testifies, who saith, Though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. And it ought to be observed, that he never says, 'when thou art consumed,' but, 'when thou thinkest thyself consumed,' in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone bright like the morning star, saying, As dying, and, behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich. And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity. For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorrowing. Hence the Psalmist saith, They went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves with them. Hence Paul saith, If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. Hence he warns his disciples, saying, And that we must through much tribulation enter into the kingdom of God. Hence the Angel, shewing the glory of the Saints to John, saith, These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added, Yea, being dug to the bottom, thou shalt rest secure. For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his 'to rest secure after he had been dug to the bottom,' who said, For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course: I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys. Not but that the expression, 'been dug to the bottom,' may be understood in another sense also: for oftentimes being busied with transitory matters, we neglect to consider in what great things we go wrong; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight within is disclosed to view; whence holy men never cease to explore the secret hiding places of their souls; minutely searching themselves, they throw off the cares of earthly things, and their thoughts being thoroughly dug up from the bottom, when they find that they are not cankered in any wise by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart from the courses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore 'having been dug to the bottom they rest secure,' in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose. — Morals on the Book of Job, Book X Gregory the Dialogist: Also thou shalt lie down, and there shall be none to make thee afraid. Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. Hence he says again, The righteous as a bold lion shall be without alarm. Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. — Morals on the Book of Job, Book X Augustine of Hippo: "And many will come to implore you. All this relates to the Church. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But the eyes of the wicked shall fail and refuge shall perish from them, and their hope shall be the abomination of the soul. That by the designation of 'eyes' the energy of the intention is set forth to us, 'Truth' testifies in the Gospel, saying, If thine eye shall be single, thy whole body shall be full of light. Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure. Therefore the 'eyes' of the wicked are the intentions of carnal desires in them, and these fail for this reason, that they are careless of their eternal interests, and are ever looking for transitory advantages alone. For they aim to get themselves an earthly name, they wish above all things to grow and increase in temporal goods, they are daily advancing with the tide of transient things to the goal of death; but they think not to take account of the things of mortality upon the principles of their mortal nature. The life of the flesh is failing minute by minute, and yet the desire of the flesh is growing; property gotten is snatched off by an instant end, yet the eagerness in getting is not ended the more; but when death withdraws the wicked, then indeed their desires are ended with their life. And the eyes of these fail them through the Avenging of the Most High, for that they would not fail here by their own determination to earthly gratification. These same eyes of such persons the Psalmist had seen closed to their former enjoyment, when he said, In that day all their thoughts perish. For they meet at once with eternal woes they had never thought on, and on a sudden lose the temporal goods, they had long while held and dealt with. And for these 'all refuge shall perish,' in that their iniquity finds not where to hide itself from the visitation of the searching Judge. For now, when the wicked undergo some slight mishaps or evil chances, they find a hiding-place for refuge, in that they forthwith have recourse to the enjoyment of earthly objects of desire. For that poverty torment them not, they beguile the spirit with riches. Or lest the contempt of their neighbours sink them, they exalt themselves with titles. If the body is cloyed with satiety, it is pampered with the variety of viands set before it. If the mind is weighed down by any impulse to sadness, it is immediately relieved by the beguilements of sportiveness being introduced. Here therefore they have as many places of refuge as they make for themselves entertainments of delight; but one time 'refuge shall perish from them,' in that their soul, when all these are gone, sees only itself and the Judge. Then the pleasure is withdrawn, but the guilt of pleasure is preserved; and ere long the miserable wretches learn by their perishing that they were perishable things they had possession of. Yet these as long as they live in the body never cease to seek after things of a nature to do them harm. What does the sinner hope for here in all his thoughts saving to surpass others in power, to go beyond all men in the abundance of his stores, to bow down his rivals in lording it over them, to display himself as an object of admiration to his followers, to gratify anger at will, to make himself known as kind and gracious when he is commended, whatever the appetite longs for to offer to it, to acquiesce in all that pleasure dictates by the fulfilling of the thing? Well then is their hope said to be 'the abomination of the soul,' for the very same objects which carnal men go after, all spiritual persons abominate, according to the sentence of righteousness. For that which sinners account pleasure, the righteous, surely, hold for pain. Therefore the hope of the wicked is the abomination of the soul, for the spirit is wasted while the body is at ease. For as the flesh is sustained by soft treatment, so is the soul by hard dealing; soothing appliances cherish the first, harsh methods exercise the last. The one is fed with enjoyment, the last thrives on bitterness. And as hardships wound the flesh, so softness kills the spirit, as things laborious kill the one, so things delightful destroy the other. Therefore the hope of carnal men is said to be the abomination of the soul; in that the spirit perishes for ever by the same means whereby the flesh lives pleasantly for a while. — Morals on the Book of Job, Book X Hesychius of Jerusalem: Job speaks in an admirable way. Instead of briefly saying, "You would not be able to be men," he questions them, and what does he ask? "So are you really men, and shall wisdom die with you?" This means, "Is the honor of rational beings really intact within you? Do you know the decisions that God forms with regard to sinners and righteous people?" It is convenient, in fact, that people are aware of this. Know that God tests the righteous and shows tolerance with sinners. That is why the latter are wealthy and the former in the ordeal, because for sinners God's long tolerance will be the reason for a return to repentance, while to the righteous the long battle will offer the occasion to be crowned. If you knew that, you would not condemn the righteous person who is in the ordeal, and you would not consider the sinner who is wealthy, as the righteous. — HOMILIES ON Job 15.12.2 Gregory the Dialogist: No doubt but ye are the only men, and wisdom shall die with you. Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly. But whereas he sets himself to give an holier man admonition concerning the way of living, and to instruct one more skilled than himself with the tutorage of wisdom, he by his own act makes the weight of his words light, in that by letting in indiscreetness he undoes all that he says; in that he is pouring on the liquid element of knowledge into a full vessel. For the treasures of knowledge are possessed by the indiscreet just as treasures of corporal substance are often in the possession of fools. For some that are sustained by a full measure of earthly goods at times give largely even to those that have, that they may themselves seem to have them in fuller measure than all men. So the wicked, since they are imbued with truth, speak in some respects right even to those that are more light than they are, not that they may instruct others that hear them, but that they may make it appear with what a fund of instruction they are furnished. For they hold that they excel all men in wisdom, therefore they imagine that there is nothing that they can say to any man beyond the measure of their greatness. Thus all the wicked, thus all heretics are not afraid to instruct their betters with a high tone, in that they look upon all as inferior to themselves. But Holy Church recalls everyone that is high minded from the height of his self esteem, and fashions him anew by the hand of discretion in the jointing of equality. Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered, thereupon answered, saying, No doubt but ye are the only men, and wisdom shall die with you. Whosoever reckons himself to excel all men in the faculty of reason, what else does such a man but exult that he is the 'only Man?' And it often happens that when the mind is borne on high through pride, it is uplifted in contempt of all men, and in admiration of self. For self-applause springs up in the imagination, and folly is itself its own flatterer for singularity of wisdom. It ponders all that it has heard, and considers the words that it utters; and it admires its own, and scoffs at those of others. He then, who thinks that he only is wise, what else is this but that he believes that that same 'wisdom dies with him?' For what he denies to be with others, ascribing to himself alone, he doth, in truth, confine within the period of his brief span. But we are to consider what exact discretion the holy man employs, in order that the arrogance of his friends in the fulness of pride might be brought within bounds. — Morals on the Book of Job, Book X Didymus the Blind: Job wants to reveal their wrong perceptions with the words, "But I have understanding as well as you," and still I do not think the same thoughts as you. Or do you think that your thinking is unsurpassed? I am reasonable too, and reason is not different from reason, but the difference is in the application. So it is said for example about the evil ones, "Listen to me, you stubborn of heart," for not the creature but its evil activity he calls "stubbornness of heart." — COMMENTARY ON Job 12:3 Gregory the Dialogist: But I have understanding as well as you; I am not inferior to you. Yea, who knoweth not such things as these that ye know? For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends have? Now in order to correct their pride, he asserts that he is 'not inferior' to them, and lest he should transgress the limits of his own humility, he keeps to himself that he is superior to them; not by setting himself above, but by equalling himself to them, he points out what they should learn concerning themselves, who are far unlike to him; that whereas that wisdom which is high is voluntarily bowed down, the knowledge which lies grovelling may never erect itself against the nature of its powers, and he does well that he immediately recalls these to a sense of their equal condition, reflecting that they are swoln to excess as if for singularity in greatness, when he afterwards proceeds, Yea, who knoweth not such things as these that ye know? As though he said in plain words; Since what ye say is known to all men, wherefore are ye puffed up by the knowledge contained in your sayings, as of singular merit? Therefore whereas in bringing back the pride of the self-conceited to a common level of equality, he has reproved with a full correction, he now breaks out into statements of instruction; that his friends having been humbled first might learn the weightiness of Truth, and how reverently they should hear it. — Morals on the Book of Job, Book X Gregory the Dialogist: He that is mocked of his neighbour as I am, calleth upon God, and He answereth him. Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights, so that it lays aside what it inwardly desires, and willingly lies all loosely in that which it gives ear to without. So that it does not so much delight to become as to be called blessed; and whereas it gapes after the words of applause, it gives over what it had begun to be; and so it is severed from God by the same means by which it appeared to be commendable in God. But sometimes it presses forward in good practice with a constant heart, and yet is pushed hard by the scoffs of men; it does admirable deeds, and gets only abuse; and he that might have been made to go forth without by commendations, being repulsed by insults, returns back again into himself; and stablishes himself the more firmly in God, that he findeth no place without when he may rest in peace: for all his hope is fixed in his Creator. And amidst scoffs and revilings, the interior Witness is alone implored. And his soul in his distress becomes God's neighbour, in proportion as he is a stranger to the favour of man's esteem. He forthwith pours himself out in prayer, and being pressed without, he is refined with a more perfect purity to penetrate into all within. Therefore it is well said at this time, He that is mocked of his neighbour as I am, will call upon God, and He will hear him. For whilst the wicked reproach the soul of the good, they are shewing them Whom to seek as the Witness of their actions. And while their soul in compunction braces itself in prayer, it is united within itself to the hearing of the Most High, by the same act whereby it is severed from the applause of man without itself. But we ought to note how thoughtfully the words are inserted, as I am. For there be some men whom both the scoffings of their fellow-creatures sink to the ground, and yet they are not such as to be heard by the ears of God. For when mocking issues against sin, surely no virtuous merit is begotten in that mocking. For the priests of Baal, when they called upon him with clamorous voices, were mocked by Elijah, when he said, Cry aloud; for he is a god either he is talking, or he is staying on a journey. But this mocking was conducive to the service of virtue, in that it came by the deserts of sin. So that it is advisedly said now, He that is mocked of his friend, as I am, calleth upon God, and He heareth him. For the mockery of his fellow-creatures makes Him God's neighbour, whom innocency of life keeps a stranger to his fellow-creatures' wickednesses. — Morals on the Book of Job, Book X John Chrysostom: "Did I lose my common sense, by any chance," Job says, "because I fell into misery?" Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. "And that my houses should be spoiled by transgressors," it was necessary that this happened, he says. It had been ordained from above. "However," he says, "do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so." — COMMENTARY ON Job 12:2-5 Augustine of Hippo: "But the righteous and holy man is mocked. This righteous man is our Lord, and here is the meaning: so it is not surprising if I too are mocked. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For the upright man's simplicity is laughed to scorn. A lamp is despised in the thought of the rich; prepared for an appointed time. But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; 'a lamp' because he is bright within, 'despised' because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel. He, when he had brought out seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving 'a lamp despised in the thought of the rich,' who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he 'a lamp despised,' who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this 'lamp despised?' Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the 'lamp is despised in the thought of the rich,' it is therefore added, Prepared for an appointed time. For the 'appointed time' for 'the despised lamp' is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. Hence Isaiah says, The Lord will come to judgment, with the elders of His people. Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high. Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly 'a lamp' to us, Who by dying upon the Cross for our redemption, poured light through the wood into our benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. Yet he saw it 'despised in the thought of the rich,' when he soon after brought in, He came unto His own, and His own received Him not. Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this 'Lamp' is straightway 'despised,' according to what is there added, And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe. Yet the 'despised lamp,' which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. Hence in the Gospel 'Truth' declareth, saying, My time is not yet come. Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. Therefore the 'Lamp' which is now 'despised' is 'prepared' for its coming 'at the appointed season.' For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke. — Morals on the Book of Job, Book X Augustine of Hippo: "His dwelling devastated by the wicked. It is the Church in the hands of the persecutors. "But let no one in his wickedness flatter himself to remain unpunished. For the judgment begins with the house of God (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand. It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them. Hence it is clearly shewn, how great a contempt of earthly things was lodged in the breast of blessed Job, who then declares that all is nought which the lost enjoy in plenty, at the time when he had lost every thing. Thus he says, The tabernacles of robbers have plenty, and they provoke God with boldness; for it very commonly happens that bad men set themselves up the more against God, even the more they are enriched by His bounty contrary to their desert, and they that ought to be impelled by good gifts to better conduct, are rendered worse men by the blessings. But we have to make out how they are called 'robbers,' whereas it is thereupon added, When He hath given all into their hands. For if they are robbers, then they took by force, and there is no doubt that God is no abettor of those that use force. In what sense then does He Himself bestow what they that are robbers carry off by wicked means? We are to know then that what Almighty God in His mercy vouchsafes is one thing, and another thing what in His wrath He suffers men to have; for that which robbers do contrary to right the Equal Dispenser no otherwise than justly permits to be done by them, that both the man who is let to rob being blinded in mind may increase his guilt, and that he who suffers from his robbing, may now in the mischief thereof be chastised for some sin, which he had been guilty of before. For look, a man taking post in the pass of a mountain lies in wait for travellers passing by; now he that is taking his journey perchance has done some wickedness at one time or another, and Almighty God requiting him his evil-doing in the present life, and giving him into the hands of the lier-in-wait, suffers him either to be spoiled of his goods, or even to be killed. And so what the robber unjustly aimed at, the same the Equitable Judge justly permitted to be done, that both the one might be repaid what he had done contrary to justice, and the other might one time or another receive the worse chastisement, by whose voluntary deed of atrocity Almighty God brought just vengeance for sin upon the head of another. He is cleansed that suffers the wrong: in the case of him that does the wrong guilt is accumulated; that either from the very depth of wickedness he may one day be brought back to repentance, or else be visited with eternal damnation, aggravated in proportion as he was borne with for long in his sin. With the first He deals in mercy that he may bring his sins to an end, with the other in severity that he may greatly add thereto, unless he betake himself to repentance; in the one evil deeds are wiped away while he suffers violence, in the other they are accumulated while he offers it. Therefore it is meet and right that Almighty God suffer that to be done which He forbids to be done, that by the very same act, whereby He now awaits and bears with the unconverted for long, He may one day smite them the worse. Therefore it is rightly said, The tabernacles of robbers are in plenty, and they provoke God with boldness; when He giveth all into their hand; for what the wicked take away, He does Himself give them, Who might have withstood them in their rapine, if He had been minded to pity them. Yet this may likewise be understood of spiritual things. For it very often happens that some have gifts of teaching vouchsafed them, yet they are swoln with the same, and have a desire to appear great by comparison with others. And to 'provoke' Almighty God is to be lifted up amongst our neighbours on the score of His gifts. Which same also are not unjustly called 'robbers,' in that whilst they speak what they never do, they take away the words of the righteous to serve the turn of their own speech. But because those very words heavenly Grace vouchsafes to some persons, whose lives notwithstanding it leaves in a course of wickedness, in themselves they are 'robbers;' but yet the good that is theirs they have gotten from above. — Morals on the Book of Job, Book XI Julian of Eclanum: Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous, because not even a contrary breath blows against you. This is a plain accusation against the justice of God or a way to lay blame on his patience. "The tents are abundant," those, whom above he had called "rich," he now accuses of corruption by the name of "robbers." — EXPOSITION ON THE BOOK OF Job 12:6 Augustine of Hippo: "As if they were not to undergo a severe examination," they are not reassured. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall answer thee: and the fishes of the sea shall declare unto thee. What are we to understand by 'the beasts,' but men of slow parts; and what by 'the fowls of the air,' but those that are skilled in high and sublime truths? For of 'the beasts,' i.e. the dull of sense, it is written; Thine animals shall dwell therein. And forasmuch as those, who have minds for sublime themes, soar among the words of the Redeemer, it is written, So that the birds of the air come and lodge in the branches thereof. And what by 'the earth,' saving men whose taste is for earthly things? Hence too it is said to the first man on his forsaking the things of heaven, Dust thou art, and unto dust shalt thou return. What are we to understand by 'the fishes of the sea,' but the inquisitive ones of this world, concerning whom the Psalmist saith, The fish of the sea, that pass through the paths of the seas. Which same busy themselves in large researches into things, as it were in undiscoverable floods. — Morals on the Book of Job, Book XI John Chrysostom: Why do you behave as if you had made a great and wonderful discovery? It was necessary, in fact, that such a man died, and nobody ignores it. At the same time, we all know that "in his hand is the life of every human being." Do you see how not only creation but Providence also testifies to God? They both give witness that he controls everything and supports both the life and soul of human beings, so well that he can, when he wants, punish and correct them. — COMMENTARY ON Job 12:7A-10B Augustine of Hippo: "Ask the field animals and they will answer you. In his righteousness he seeks the works of the wicked, because they have been able to recognize the Creator in his works and to serve him. It was not for creatures to instruct them, since the reason with which they were endowed was to bring them to this knowledge. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who knoweth not in all these that the hand of the Lord hath wrought this? As if he said in plain terms; 'Whether you ask the dull of understanding, or persons full of the loftiest subjects, or those devoted to earthly ways, or the men busied with investigations that belong to this world, all of them acknowledge God to be the Creator of all things, and with one consent agree about His Power, though they do not with one consent live in submission to it. For that which the righteous man speaks by his way of living too, that the unrighteous man generally is constrained to own concerning God by his voice alone, if not otherwise; and it comes to pass that evil-doers, by attesting Him, do homage to the Creator of all things, Whom by their deeds they rebel against, in that Him, Whom they have dared to fight against by their lives, they cannot deny to be the Creator of all things. Yet this same may also be understood to good purpose after the mere form of the letter alone; in that every creature, when it is looked at, as it were utters a voice of its own, bearing witness by that mere form which it has. We ask 'the beasts,' or 'the fowls of the air,' 'the earth,' or 'the fish,' whilst we view them, and these answer us with one accord, that 'the Hand of the Lord hath wrought all things,' in that whilst they present their lineaments to our eyes, they bear witness that they are not from themselves. For by the mere circumstance that they are created, by the figure they present, they render as it were the voice of confession to their Creator, Who, as He created all things, likewise ordained how they should be conducted. — Morals on the Book of Job, Book XI Gregory the Dialogist: In Whose Hand is the soul of every living thing, and the spirit of all flesh of man. For by the 'Hand' Power is denoted. Thus 'the soul of every living thing, and the breath of all mankind,' is in the Power of Him, from Whom it has its being, that He Himself should appoint in what condition it should be, Who vouchsafed that to be, which was not. But by 'the soul of every living thing' may be denoted the life of beasts. Now Almighty God quickens the soul of beasts to the extent of the corporeal senses, but man's spirit He draws out to a spiritual understanding; and thus 'in His Hand is the soul of every living thing and the breath of all flesh of men,' in that both the one, He bestows this power on the soul that it should give life to the flesh, and in the other He quickens the soul to this degree, that it should attain to the understanding of eternity. But we are to bear in mind that in Holy Writ 'the spirit of man' is wont to be put in two ways. For sometimes 'the spirit' is put for the soul, sometimes for spiritual agency. Thus 'the spirit' is put for the soul, as it is written of our own Head Himself, And He bowed His Head, and gave up His Spirit. For if the Evangelist had called any thing else 'the spirit' saving the soul, then surely upon that spirit departing, the soul would have remained. Moreover, the term 'spirit' is used for spiritual agency, as where it is written, Who maketh His Angels spirits, His Ministers a flaming fire. For Preachers are occasionally called 'Angels,' i.e. 'bearers of tidings,' in Holy Writ, as where it is said by the Prophet, The priest's lips keep knowledge, and they seek the law from his mouth: for he is the Angel of the Lord of Hosts. Thus Almighty God 'maketh His Angels spirits,' in that He changeth His Preachers into spiritual men. But in this passage, if by 'the soul of every living thing,' the mere life of the body is denoted, by the 'spirit of all flesh of man,' there is set forth the agency of a spiritual understanding. — Morals on the Book of Job, Book XI Augustine of Hippo: "Unless all living beings are not under his power. One can therefore know that he has created everything, since he holds in his hands the life of all that breathes. "And the breath that animates the body. of man, »all — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Consider if this does not refer to the following words, "But ask the animals, and they will teach you." The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the resolutions of Providence, but it is given to reason. There is an example, as the palate judges food, so reason judges what is said and what is in the nature of the cosmos. "Consider also this yourselves," he says to his friends, "and you will find out the nature of what happened to me." — COMMENTARY ON Job 12:11 Gregory the Dialogist: The ear trieth words, and the mouth of the eater savour. There is scarce a person that is ignorant that the five senses of our body, viz. of seeing, hearing, tasting, smelling, and touching, in all their operations of perceiving and discriminating derive the power of perception and discrimination from the brain. And whereas there is but one judge that presides within, viz. the percipient faculty of the brain, yet by their proper passages he keeps five senses distinct, God causing great marvels, so that neither the eye should hear, nor the ear see, the mouth take in scent, the nose taste, nor the hands smell; and whereas all things are determined by the one faculty of the brain. Yet no one of the senses can do aught but what it received by the Creator's appointment. And so by these corporeal and external arrangements we are left to gather the interior and spiritual ones; so that by that which is open to the eye in us, we ought to pass on to the secret thing that is in us, and escapes our eyes. For we are to observe, that whereas there is one Wisdom, it dwells in one man less, in another more. To one it gives this function, to another that; and in the manner of the brain, it uses ourselves like so many senses, that though in itself it bears no dissimilitude to itself, yet by us it is ever working different and dissimilar operations, so as for this man to receive the gift of wisdom, and that the gift of knowledge; one to have kinds of tongues, and another the grace of healing. But in these words wherein blessed Job saith, The ear trieth words, and the mouth of the eater savour, he seems likewise to imply something about the Elect and the damned; for the words of wisdom, which the children of perdition hear, the Elect not only hear but taste too, that that should have a savour for them in the heart, which conveys no sound to the minds of the damned, but only to their ears. For it is one thing to hear food named only, and another thing to taste of it also; then the Elect so hear of the meat of wisdom, that they taste of it, in that what they hear is full of relish to them in their very marrow from love; but the knowledge of the reprobate extends only to the cognizance of the sound, so that they hear indeed of virtues, but yet from coldness of heart they know nothing what a relish they have. By which same words blessed Job condemns the inexperience of his friends, and the presumption of all that are puffed up for their learning in wisdom, in that it is one thing to know somewhat concerning God, and another to taste with the mouth of understanding the thing that is known. Therefore it is well said, Doth not the ear try words? and the mouth of the eater savour? As if it were said to the presumptuous in plain words, 'The words of instruction, which came to you only so far as to the ear, to me touch the mouth of understanding likewise in the inward savour.' But because a weak age, even when it hath a right sense, should not spring forth with incautious haste to preach... — Morals on the Book of Job, Book XI John Chrysostom: "It is reason that discerns words, and the palate that recognizes the taste of foods." Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better. Or it means, since I am not devoid of reason, I know that. In fact, if God has granted us a palate to recognize the taste of foods, he has also given us reason to make our decisions and the time to acquire knowledge. — COMMENTARY ON Job 12:11A Augustine of Hippo: "The ear discerns the words. As sensible objects fall under our senses, so spiritual things are seen from the mind. The spirit must therefore know the works of God, since it is under his hand. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: With the ancient is wisdom, and in length of days understanding. For these sayings are set fast in the root of wisdom, which by continuance in living, are also made strong by the practice of deeds. But because there are many to whom at once longer life is given, and yet no grace of wisdom vouchsafed, it is further shewn with propriety on whose decision the gifts themselves depend. — Morals on the Book of Job, Book XI John Chrysostom: "In the length of time is wisdom, and in long life knowledge." In this passage it can be gathered that reason is natural to humanity as well as eating; or, at the beginning he said, "Are you really the only men?" Since I am a man, he means, I can understand what you also understand. "In length of time," he says, "is wisdom." It seems to me that he is criticizing them. "Do you believe," he says, "that you have found out all things?" Even if we possess reason to discern, we need a long time to find out things. "With him are wisdom and power, with him counsel and understanding." "All wisdom indeed," he says, "is in God, in his fullness, and it is in him without any need of time." … Therefore, is it possible that since we know that, we also know all things? I know that the wicked are punished; but I am punished despite my justice, so time is needed to understand this. — COMMENTARY ON Job 12:12-13 Augustine of Hippo: "Wisdom comes after a long time:" not after a long time, but it is near God to be asked. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: With Him is wisdom and strength: He hath counsel and understanding. We not unfitly interpret these words of the Only begotten Son of the Supreme Father, so as to understand Him to be Himself 'the Wisdom and Strength of God.' For Paul also bears testimony to our interpretation, in the words, Christ the Power of God and the Wisdom of God. Who is ever 'with Him,' in that, In the Beginning was the Word, and the Word was with God, and the Word was God. But God 'hath counsel and understanding;' 'counsel,' in that He orders His own matters, 'understanding,' in that He knows ours. By the naming of 'counsel' may also be denoted the mere delay of secret judgment alone, as that He is sometimes slow in striking offenders, not because the sin of bad men is not seen, but that their sentence of condemnation, which is delayed for the practising of penance, may seem as if out of counsel slow to issue forth. And so what the public declaration one day reveals without, that lay hid with the Almighty Lord in counsel before the world began. — Morals on the Book of Job, Book XI Gregory the Dialogist: If He break down, there is none that can build again: if He shut up a man, there is none that can open. Almighty God 'breaks down' the heart of man, when He forsakes it; He 'builds it up,' when He fills it. For He does not destroy man's soul by consummation of war, but by withdrawing Himself from it; in that when it is left to itself, it wants nothing to its own ruin. Whence it commonly happens, that when the heart of the hearer, in due of his sins, is not filled with Almighty God's grace, it is in vain that he is outwardly admonished by the preacher. For every mouth that speaks is but mute, if He does not utter a voice in the heart within, Who inspires the words that are admitted into the ears. Hence the Prophet saith, Except the Lord build the house, they labour in vain that build it. Hence Solomon saith, Consider the work of God; for who can set him right whom He hath despised? Nor is it strange, if the preacher is not attended to by the reprobate soul, since it sometimes happens that the Lord Himself, in the things which He speaks, is withstood by the tempers of those that withstand Him. For hence it is that Cain could be admonished even by the voice of God, yet could not be changed, because as due to the sin of his evil heart, within God had already forsaken the soul, to which outwardly He addressed words to serve for a testimony. And it is well added, If He shut up a man, there is none that can open; in that every man, whereinsoever he does wrong, what else does he but make for himself a prison-house of his own conscience, that guiltiness of soul may oppress him even though no man accuse him without? And when by the judgment of God he is left in the blindness of his evil heart, he is as it were shut up within himself, that he may never find a place of escape, which he never deserves to find. For it often happens that there are persons who long to quit their bad practices, but because they are weighed to the ground by the burthen of them, being shut up in the prison-house of bad habit, they are unable to go forth of themselves. And there are some that anxiously desiring to visit their own offences with punishment, turn into worse offences what they reckon themselves to be doing aright; and it is brought to pass in a lamentable way, that what they take for their going out they find to be their imprisoning. Thus the reprobate Judas, when he inflicted death upon himself to spite sin, was brought to the punishment of eternal death, and repented of sin in a more heinous way than he had committed sin. Therefore let it be said, If He shutteth up a man, there is none that can open. For as no man withstands His bountifulness in calling, so no one withstands His justice in forsaking; and so for God to 'shut up' is, not to open to those that are shut up; and hence it is said to Moses concerning Pharaoh, I will harden his heart. For God is said to harden the heart in executing justice, when He does not soften the reprobate heart in bestowing grace. And so He 'shuts up' the man, whom He leaves in the darkness of his own practices. For Isaac desired to open this shutting up to his first-born son, when he endeavoured to set him before his brother in blessing him. But the son whom the father desired, the Lord rejected; and him, whom the Lord desired, the father blessed even against his will; that he, who had sold his birthright to his brother for a meal, might not get the blessing of the first-born, which he had relinquished through a gluttonous appetite; who, whilst that aiming at earthly objects, following after transitory things, he desired to inherit the blessing, was rejected. For he found no place for repentance, though he sought it with tears; for tears have no fruit, which are spent on regretting with sighs things destined to perish. And so Isaac could not open even to his son, whom Almighty God by a just judgment shut up in the prison-house of his evil heart. — Morals on the Book of Job, Book XI Augustine of Hippo: "If he destroys, who can rebuild? His power has destroyed, his wisdom has closed the entrance, so that we can not reach her. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He withholdeth the waters, all things are dried up. If He sendeth them out, they will overturn the earth. If 'water' be understood of knowledge for preaching, as when it is written, The words of a man's mouth are as deep waters, and the well-spring of wisdom as an overflowing brook; when 'water is withheld, all is dried up,' in that if the knowledge of the preacher is withdrawn, the hearts of those that might have flourished in eternal hope, are forthwith 'dried up,' that they should remain in hopeless barrenness, whilst, in love with transitory things, they care not to look for those which shall abide. But if by the term of 'water' the grace of the Holy Spirit is denoted, as it is said by the voice of truth in the Gospel, He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water; in which place the Evangelist immediately added, But this spake He of the Spirit, which they that believe in Him should receive; a suitable sense is laid open in these words wherein he saith, Behold He withholdeth the waters, and all things are dried up; in that if the grace of the Holy Spirit be withdrawn from the hearer's mind, the sense is at once 'dried up,' which already through hope seemed to be green in the hearer. But forasmuch as he does not mention 'water' but 'waters,' by the plural designation, he refers to the sevenfold grace of spiritual gifts, inasmuch as everyone is filled, so to speak, with as many waters as he is replenished with gifts, of which it is fitly added, Also if He sendeth them out, they will overturn the earth. For what is 'the earth' taken for, but the sinner, to whom it is said in sentence, Dust thou art, and unto dust shalt thou return? Thus the earth remains immoveable when the sinner scorns to obey the precepts of the Lord, when he erects the neck of pride, and shuts the mind's eyes to the light of truth. But whereas it is written, His feet stood, and the earth was moved; in that when Truth is rooted in the heart, the immoveableness of the mind is stirred; if the grace of the Holy Spirit, by bestowal from above, is infused according to the voice of the preacher, instantly the earth is 'overturned,' in that the obduracy of the guilty soul is changed from the stubbornness of its immobility, that it should afterwards bow down itself in weeping to the precepts of the Lord, as much as it afore time erected the neck in swelling high against the Lord. For you may see that the earth of the human heart, when the water of God's blessing is poured upon it, afterwards gladly bears injuries, which before it outrageously inflicted; afterwards even gives its own, whereas before it even laid hands on the things of others; afterwards tortures the flesh by practising abstinence, whereas before, in the plenishing of the flesh, it let itself loose in the deadly gratifications of gross sensualities; afterwards loves its very persecutors, whereas before it refused to love even those that loved itself. When, then, the human soul watered by God's bounty begins to act contrary to what was its wont, 'the earth is overturned,' in that the part is put down, which before reared itself on high, and the face is lifted upwards, which was before weighed down deeply below. It seems well in illustration of this point to bring forward Paul as one among many. Who when he was on his way to Damascus armed with letters against Christ, being on his journey watered with the grace of the Holy Spirit, was changed on the spot from that bloodthirsty purpose which he had, and afterwards received those strokes in Christ's behalf, which he was journeying with the intention of inflicting upon Christians; and he who before, when living after the flesh, strove to deliver the Saints of the Lord over to death, is afterwards rejoiced to offer the sacrifice of his flesh for the life of the Saints. Those cold-blooded purposes of cruelty are turned into the warmth of pity; and he that aforetime was a blasphemer and a persecutor, afterwards becomes a humble and compassionate preacher. He, who accounted it great gain to him to slay Christ in His Disciples, now holds 'Christ to be his life, and to die gain;' and so when He 'sendeth out the waters, the earth is overturned,' in that the mind of Paul, the moment he received the grace of the Holy Spirit, altered the fixture of his stubbornness and cruelty. Contrary to which the Lord utters the complaint against Ephraim, by the Prophet, saying, Ephraim is a cake under the ashes not turned. For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it. And so with the mind that harbours earthly thoughts, what else does it carry upon itself but a load of ashes? But if it will be 'turned,' the clean surface, which it had kept downwards, it brings back to the top, when it has shaken off the ashes that it had upon it. If therefore we shake off from the mind the ashes of earthly thoughts, as it were we 'turn the cake under the ashes,' that that bent of our mind may henceforth go to the rear, which the ashes of grovelling thought before overlaid, and the clean face come to the top, that our right bent of mind may not henceforth be surcharged with the weight of earthly desire. Which we can never do, except we be bedewed with the grace of the Holy Spirit, in that when Almighty God 'sendeth out the waters, they will overturn the earth.' — Morals on the Book of Job, Book XI Augustine of Hippo: "If he restrains the waters, the earth will be dried up. Water is wisdom, and earth is man. "If he gives them passage, they will upset. When many become wise, sinners become confused. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: With Him is strength and wisdom. A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is 'the Wisdom' of the Father, it is lightly said in the subsequent sentence, that with Him is first 'strength' and then 'wisdom.' Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time. — Morals on the Book of Job, Book XI Gregory the Dialogist: He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness. Whereas every man that strives to deceive his neighbour is wicked, and 'Truth' saith to the wicked, I never knew you, depart from Me ye that work iniquity; in what sense is it said here, that 'the Lord knoweth the deceiver?' But forasmuch as God's 'knowing' sometimes means His taking cognizance, sometimes His approving, He at once knows a wicked man, in that in taking cognizance He judges him, (for He would never judge any wicked man, if He did not take cognizance of him,) and yet He does not know a wicked person, in that He does not approve his doings. And so He both knows him, in that He finds him out, and knows him not, in that He doth not acknowledge him in a likeness to His own Wisdom. As it is said of any truthful man, that he does not know falsehood, not because, when any thing false is said even by others, he is too blind to find fault with it, but this very falsehood he at once knows in the tracing out, and knows not in the affection of the heart, so as not to do that himself, which he condemns the doing of in others. And it may often happen that persons, busy in artful contrivances, spread the nets of their wickedness for another's life, and when he, in ignorance of it, is seen to be taken by the snares, perchance it is questioned whether such things are seen from above, and men wonder, why it is, if God does see them, that He suffers them to be done. But He knoweth the deceiver and the deceived. For 'He knoweth the deceiver,' in that generally He sees former sins of his, and by a just judgment suffers him to fall into others also. 'He knoweth the deceiver,' in that, left in the hand of his own doings, He forsaketh him, that he may be precipitated into worse ones, as it is written, He that is unjust let him be unjust still, and he that is filthy let him be filthy still. Moreover 'He knoweth the deceived' too, in that men often do evil things that they know; and therefore they are suffered to be 'deceived,' so as further to fall into evil things which they know not. However, this is used to be done to the deceived sometimes for their purifying, sometimes as the beginning of vengeance. He bringeth counsellors also to a foolish end, when they do any thing good even, with no good purpose, but are going after the recompensing of a temporary reward. For, if the Only-begotten Son of the Most High Father, because hereby, that He was made Man, He preached eternal truths, is therefore called the Angel of great counsel, we rightly interpret 'the counsellors,' those preachers, who furnish the 'counsel' of life to their hearers. But when any preacher preaches the truths of eternity for this, that he may acquire temporal gains, assuredly he is 'brought to a foolish end,' in that he is aiming to reach that point by laborious effort, whence he ought to have fled in uprightness of mind. And it is rightly added, And the judges to dulness. For all that are set over the examination of other men's conduct, are rightly called 'judges;' but when he that has this oversight does not diligently examine the lives of those under his authority, nor acquaint himself whom he should correct, and how, 'the judge is brought to dulness,' in that he, who should have judged things that were ill done, never finds out those things which are to be judged. — Morals on the Book of Job, Book XI Augustine of Hippo: "He holds the councilors captive. He subjugates those who take counsel only of themselves. "He throws fear among the judges of the earth. These are the Jews or Pilate, or those who judge according to the maxims of the world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words must not refer to the sons of Aaron, who did not live anymore at that time, but to priests such as Job himself and Melchizedek. If the narrative is about real and holy priests, how is it said that they are led away in amazement? Evidently, [they are led away] in order that they may be astonished and admire the prodigies that are brought agains the impious through the decision of God and through the godhead. And so Job proceeds to relate here the admirable things that through the power and will of God happen in the sea, among the nations, among the kings and the leaders, and among all those, who prevail with force, deal with weapons and are called to war. Therefore, he submits. — COMMENTARY ON Job 12:19 Gregory the Dialogist: He looseth the belt of kings, and girdeth their reins with a cord. They that know how to regulate aright the motions of their members, are not unjustly called 'kings.' But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so 'He looseth the belt of kings,' when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by 'a cord,' but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. And because fleshly gratification has its dominion in the 'reins,' the strict Judge of the conscience, Who 'looseth the belt of kings,' 'girdeth their reins with a cord,' that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may shew even publicly to be as abominable as they are. — Morals on the Book of Job, Book XI Augustine of Hippo: "He places kings on their throne," these are the Apostles; "And the girdles of the harness," the austerities of continence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He leadeth the priests inglorious, and overthroweth the mighty. The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord? But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called 'inglorious?' Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said, And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore 'the mighty are overthrown,' in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures. — Morals on the Book of Job, Book XI Augustine of Hippo: "He allows his Pontiffs to be bound together," so that they may be led by men: he here designates the Jews. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who changeth the lip of the truthful, and taketh away the instruction of the aged. When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, 'What hast thou to do, to declare My statutes, or that thou takest My covenant in thy mouth? Whence also he beseeches, saying, And take not the word of truth utterly out of my mouth. For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those that do it not. He then that prayed that he might not have it 'taken out of his mouth,' what did he else than pray for the grace of good practice? As if he said in plain words, 'Let me not go astray from good works, lest, while I lose the regularity of good living, I also part with the right rule of speaking.' And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly things. Whence 'Truth' saith in the Gospel, For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. Hence also John saith, They are of the world, therefore speak they of the world. Therefore it is well said, Who changeth the lip of the truthful, and taketh away the instruction of the aged. In that while they, who were aforetime 'truthful' in preaching heavenly things, setting their affections on those of time, are sunk down to the same, 'the lip of the truthful is changed, and the instruction of the aged taken away;' in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour. Which nevertheless may be understood more plainly of the Jews, who before the Lord's Incarnation were 'truthful,' in that they believed that He was to come, and proclaimed the same; but when He appeared in the flesh, they denied that it was He. Therefore 'the lip of the truthful was changed,' in that Him, of Whom they had told that He was about to come, they denied when present; 'and the instruction of the aged was taken away,' in that they never followed in believing the things, which they remembered their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall 'turn the hearts of the children to their fathers;' that 'the instruction of the aged,' which is now 'taken away' from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by 'the aged' we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of 'Truth,' then 'the instruction of the aged was taken away,' when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I understand more than the ancients. And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly, Because I keep thy precepts. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach. — Morals on the Book of Job, Book XI Julian of Eclanum: "By changing the speech of those who speak truly." He is not referring here to those who speak truly, so much as to those who believe they speak truly. He convinces them of their falsehood when he makes what they had predicted happen in a different way."By taking away the doctrine of the elders," Job shows them that the frustration of their projects occurs without any consideration for their authority. "He pours contempt on princes," both those who are entrusted with teaching and the leaders who take care of the administration of common goods. When God opposes them, they lose completely the high position they previously had where they stood. "He lifts up those who were oppressed." After showing what God can do to these people, who are considered to be illustrious, he includes the wealth and protection he can grant to the humble, so that the divine power may be known by both these classes of people. — EXPOSITION ON THE BOOK OF Job 12:20-21 Augustine of Hippo: "He changes the lips of his faithful servants. He changes them for good so that they may rest, not on their holiness, but on their grace. "He knows the experience of old people. He likes it. Whence this word: "You are known to God (1); And this other, quite the opposite, "I do not know you." This is how he wisely leads us from faith to the experience of the aged. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He poureth contempt upon princes, and lifteth up those that were oppressed. For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as 'Princes' by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord's Incarnation, and the Gentile world believed it, both 'the princes' fell into contempt, and they that had been borne down in the sin of unbelief, were 'lifted up' in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as it were an enemy; He hath swallowed up Israel; He hath thrown down all his palaces; He hath destroyed his bulwarks. Now 'palaces' in cities are for ornaments, but the 'bulwarks' are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of working cures, are a kind of 'palaces' of the mind, which though a man have not, yet he is able to stand fast defended by faith and righteousness, though he does not shew himself at all adorned with the towering height of the gifts of virtue; but faith, hope, and charity, are not our 'palaces,' but our 'bulwarks,' which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judaea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, 'He overthrows all her palaces.' And because, for her hardness of heart, He let faith, hope, and charity, be taken away from her, He was bent to 'destroy her bulwarks.' Now we have the right order observed, in that the 'palaces' first, and then the 'bulwarks,' are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the things, which He took from the unbelievers, He adorned the believers' minds. Whence it is written, And to divide the spoils of the beauty of the house. For when He took away from the Jews the spoils of the powers of virtue, He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere 'letter,' which 'killeth,' and on the other, by the converted Gentiles penetrated in the 'spirit, which maketh alive.' For those are not unjustly called 'princes,' who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth contempt upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteth up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground. Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is lightly subjoined, And revealeth deep things out of darkness. — Morals on the Book of Job, Book XI Gregory the Dialogist: Who discovereth deep things out of darkness, and bringeth out to light the shadow of death. For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that 'deep things are discovered out of darkness?' Whence too 'Truth' Himself, speaking in parables to the disciples, saith, What I tell you in darkness, that speak ye in light. For when by explaining we unravel the mystical knots of allegories, then we as it were 'speak in light, what we have heard in darkness.' Now 'the shadow of death' was the hardness of the old Law, which made every one that sinned liable to be punished with the death of the body. But when our Redeemer tempered by mildness the harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, 'He brought out to light the shadow of death.' For this death, wherein the flesh is severed from the soul, is a 'shadow' of that death, wherein the soul is severed from God, and so 'the shadow of death is brought out to light,' when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also. For the Lord 'revealeth deep things out of darkness,' when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of Him by the Psalmist, He made darkness His secret place. But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is lightly added, And bringeth out to light the shadow of death. For 'the shadow of death' is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom too, in the character of a certain one, it is said, And his name was Death. And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so 'the shadow of death is brought to light,' in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of. — Morals on the Book of Job, Book XI Olympiodorus of Alexandria: "Revealing deep things out of darkness, and he has brought into light the shadow of death." The literal meaning is, "He manifests the things which are hidden to all, and preserves those who are in danger and close to death." He calls danger "the shadow of death," because, as shadow is very close to the body that produces it, so danger is very close to the death that causes it. However, the profound meaning of this sentence appears to announce prophetically the advent of the Lord, who said to the prisoners, "Come out, and to those who are in the shadow, show yourselves," "and appeared to those, who sit in darkness and in the shadow of death." — COMMENTARY ON Job 12:22 Augustine of Hippo: "He discovers the depths of darkness," explaining the prophecies. "He produces in the light the shadows of death. That is to say, he makes known what the present life is worth: it is only the shadow of death. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire. We may understand it, viz. that 'the Lord multiplieth the nations and destroyeth them,' in this way, that day by day men are born destined to die, and that 'them, that be overturned, He restoreth entire,' in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls. For 'He increaseth the nations and destroyeth them,' in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but 'them, that were overturned, He restoreth entire,' in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by its own misbelief, it should afterwards rise up against Him, Whom it had before preached. — Morals on the Book of Job, Book XI Augustine of Hippo: "He deceives the nations, and forsakes them. They thought they were losing the Church; they are lost themselves: this applies to the ungodly. "He overthrows the peoples, then directs them; To humiliate them, like the donkey he is talking about. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man. For 'the heart of the chief of the earth was changed,' when the chief priests and elders of the people in Judaea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to 'wander where there is no way,' because it was impossible that a 'way' could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power, but by a righteous judgment, light itself was made dark to them, in that whilst it came to heal the sound of mind, it blinded those that were puffed up. For in proportion as the light of miracles shone upon their faces, in the same degree were they darkened by the depth of their iniquity; and they that before His Incarnation seemed to 'walk right in the way,' after the Incarnation were made to 'stagger like a drunken man.' For a drunken man walks on that he may arrive at some place, yet he knows not what place he is making for. And so, when for the killing of the Lord, Judaea busied herself with the exertion of her evil intent, she toiled on, and knew not whither; because whereas she thought to destroy Him, Whom she had put to death, she multiplied the numbers of believers without any bounds, and 'staggered' when she was minded to fix her footing in the firmest way, in that wherein by her evil intent she thought to make an end, there being confuted, she increased His glory. — Morals on the Book of Job, Book XI Augustine of Hippo: "He has reconciled the hearts of the princes of the earth. He reconciled the Jews or the kings of the earth, who had first persecuted his Church. "He led them on a new road which they did not know." In abrogating the Law he spoke only to their intelligence; so they looked at him as a sinner. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lo, all this mine eye hath seen, mine ear hath heard, and I have understood every whit. For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added, And I have understood every whit. For when any thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dream things that were to come upon Egypt, but, because he could not understand what he saw, he was no prophet. King Balthasar 'saw the fingers of the hand that wrote' upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had 'seen and heard,' but also that he had 'understood all this.' And that he is not elated on the grounds of such understanding, his words subjoined bear witness. — Morals on the Book of Job, Book XI Gregory the Dialogist: What ye know, the same do I know also; I am not inferior to you. By which same words he made known what exceeding humility he had, who says that he was 'not inferior' to them, whose life by holy living he very far surpassed. For he makes good that 'what they knew he knew,' who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. — Morals on the Book of Job, Book XI Gregory the Dialogist: Yet still I would speak to the Almighty, and I desire to reason with God. We 'speak with the Almighty,' when we beseech His pity; but we 'reason with Him,' when uniting ourselves to His righteousness, we sift our actions with minute investigation. Or otherwise, to 'reason with God,' is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say unto you, that ye which have followed Me, in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Whence the Lord saith by Isaiah too, Relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together. For it is light that they should reason with God concerning their charges in the Judgment, who, at the words of God, entirely give up the present world. Thus the 'speaking' has to do with prayer, and the 'reasoning' has to do with judgment, Therefore the holy man 'speaks' to the Almighty now, that he may 'reason' with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familiar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. — Morals on the Book of Job, Book XI Hesychius of Jerusalem: This means, "I know the tremendous greatness of God, the endless wisdom of the Creator and his prodigious power; but even though I know that, 'I will speak to the Lord,' because if I know his power, I also know his justice. For he is just, he supports those who in the meantime, without rendering themselves accusers, speak to him. This teaches people that even though they are very righteous, they have to accept the judgments given to them. That is why 'I will reason before him, if he wants to.' For if he does not want, I will remain silent, because I know what is honorable to the servant. It is according to the command of the Lord that I will speak and will have the boldness to 'reason before him.' " — HOMILIES ON Job 15.13.3 Didymus the Blind: A worthless physician is literally one who applies curing strategies that are not useful for the suffering. This happens in two ways: either it is due to lack of experience in the physician or to his wickedness. The friends who are contradicted here speak out of a lack of knowledge rather than wickedness in saying, "You suffer due to your sins." They think they are bringing words of comfort. They were worthless physicians since they did not discover the true reason. "Whitewash with lies," Job says against them, who think highly of themselves as if they could cure the affliction that occurs in others. He wishes that they had knowledge of the right times, to speak when it is appropriate and to be silent when it is appropriate, since they have realized their mistake. For that would be the beginning and commencement of wisdom for them. For once they learn that one can also be suffering for a different reason, namely, for inherent virtue to become visible, then Job's friends will possess wisdom. Even for those who long for insight, it is beneficial to restrain their speech. In Proverbs it is said, "Even fools who keep silent are considered wise." For if someone realizes that he needs the illuminating teaching of a teacher, this will make him wise. As someone who can talk and teach about wisdom is wise and a teacher, likewise is the one partially wise, who is able to ask what needs to be asked. He did not call him "fool" because he lacked insight altogether but because he had deficiency of insight. The word "If you would only keep silent" is similar to "There is a time, when one has to be silent." However, since one has to talk, when one has become wise, he adds, "But there is a time to speak." — COMMENTARY ON Job 13:4-5 Gregory the Dialogist: First shewing that ye are builders of lies, and votaries of wrong doctrines. By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man's judgment. For it is clear that they do not hold the figure of Catholics, who are termed 'votaries of wrong doctrines.' Wherein this likewise ought to be marked, that they are called 'builders of lies.' For as an edifice is 'built' with stones, so a lie is 'built' with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. — Morals on the Book of Job, Book XI John Chrysostom: Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking. — COMMENTARY ON Job 13:4-5 Augustine of Hippo: "All you are but the doctors of the wicked. You can not bring comfort to the righteous. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: O that ye would altogether hold your peace, and ye should be accounted wise! As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly. — Morals on the Book of Job, Book XI Gregory the Dialogist: Hear now my reproofs, and hearken to the judgment of my lips. Now he did well first to bring forward 'reproof,' and afterwards 'judgment.' For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood. — Morals on the Book of Job, Book XI Olympiodorus of Alexandria: "Consider now the words which I am about to say in order to correct you, and then judge whether I pronounce them thoughtfully." "Do you not speak before the Lord and utter deceit before him?" "Do you not realize that God hears your speeches? How do you dare, while he hears you, say false words?" Consider also these words from that blameless and truthful man, how falsehood is able to blame everything, even when one appears to speak according to God. Therefore Job ponders with truth and frankness all the words that are spoken, so that God himself may approve him, as God is the truth. Falsehood, in fact, comes from the evil one, as the Savior says. — COMMENTARY ON Job 13:6-7 Gregory the Dialogist: Doth God need your lie, that ye should talk deceitfully for Him? God doth not 'stand in need of a lie,' in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they 'speak deceitfully for Him,' in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. — Morals on the Book of Job, Book XI Augustine of Hippo: "And you only say lies in his presence; When, without being righteous, you want to appear it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Will ye take His person? will ye strive to judge for God? For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, ever conscious of their own weakness, they administer reproof, though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin. Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to 'take the face of God' is to assume His authority in the act of judging; and he as it were 'strives to judge for God,' who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. — Morals on the Book of Job, Book XI John Chrysostom: "If he follows your traces," Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged. That is, if you were in my place and God were judging your matters with severity, you would have not judged my words as you do now. Or, to say things in a different manner, you, who speak so, would have not been judges of my words. In fact, Job says, even if you speak more, and you do everything to speak in God's favor, he will not confound you any less and will ask you for explanations. — COMMENTARY ON Job 13:8-10A Augustine of Hippo: "Do you pretend that you do not want to judge? Can you still hide, and not agree that I have spoken of you in truth? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Or shall it please Him, from Whom nothing can be concealed? Or like as a man will He be deceived by your deceits. Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in fighting against Him, Whom they appear by preaching to be serving. Hence it is said by the Psalmist, That Thou mightest still the enemy and the defender. For every heretic is to Almighty God an 'enemy and defender,' for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God's sight, He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. — Morals on the Book of Job, Book XI Augustine of Hippo: "And when you have accomplished all things, you are still indebted to him; That is to say, even if you observe all his commandments, he will still find in you what to condemn you; because no one is right in front of him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you. This part, wherein He declares that 'the face of God is taken in secret,' may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; 'Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.' And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret 'take God's face' as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God's being 'moved,' is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. For when they have begun to be stricken in vengeance for the contempt and neglect of God's precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear. — Morals on the Book of Job, Book XI Augustine of Hippo: "Even if you admire the characters; Themselves, justifying themselves in their own eyes as before men. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ishodad of Merv: The author seems to say that Job's friends will abstain from pronouncing reproaches, because of the fear of God and the terror that he inspires. — COMMENTARY ON Job 13:11 Gregory the Dialogist: Your remembrances are like unto ashes. All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world's lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. And so the remembrance of fools is rightly compared to 'ashes,' in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his 'remembrance like ashes,' in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on; And your necks shall be brought down to the mire. As the sight is used to be denoted by the eye, so is pride by the 'neck.' Thus 'the neck is brought down to the mire,' when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But 'the neck is brought down to the mire,' in that they lie neglected in rottenness, who swelled high in emptiness. 'The neck is brought down to the mire,' because what the might of flesh is good for, the rottenness of corruption evidences. — Morals on the Book of Job, Book XI Gregory the Dialogist: Hold your peace for a little, that I may speak whatsoever my mind shall bid me. He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which 'his mind bids him.' As if he said in plain words, 'I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered. — Morals on the Book of Job, Book XI John Chrysostom: As those, Job says, who devour themselves have a consolation, as those who bite their flesh feel a certain relief in their sufferings, so it is the same with me, when I express myself in these terms, "And I may put my life in my hands." Consider, above all, this sentence, "I may put my life in my hand." This means, I will destroy myself! Like those who destroy themselves, I also find a consolation; and that is my consolation, if God does not cause me to perish, my consolation is to give expression to my thoughts. — COMMENTARY ON Job 13:13-14B Gregory the Dialogist: Wherefore do I take my flesh in my teeth, and put my life in my hand? In Holy Scripture 'teeth' are sometimes used to be understood for the holy preachers, and sometimes for the interior senses. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat, i.e. 'crush their oldness, and convert it into the body of the Church, i.e. into your own members.' Again, that 'teeth' are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. For by the 'teeth' the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by 'teeth,' which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be 'broken by number,' in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. For what is 'the sour grape,' saving sin? for a 'sour grape' is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus 'the teeth of him that eateth the sour grape are numbed,' in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i.e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand 'the teeth' to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, 'Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators?' Where too it is fitly added, And carry my life in my hand? To 'carry our life in our hands' is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in Heaven. Thus he that exhibits the bent of his mind by his works, 'carries his life in his hand;' but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour's welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i.e. 'Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour's good either by passing judgment on my evil things, or exhibiting good ones?' But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith, Though He slay me, yet will I trust in Him. — Morals on the Book of Job, Book XI Philoxenus of Mabbug: Hear also from him what tribulations he bore and yet did not depart from the love of God: "Why have I taken my flesh in my teeth, and why is my soul laid in my hands? Even if He slay me, it is for Him only that I will wait," as if a man were to say, Even though He love me not, yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I am smitten by a friend," and he denied not the love of Him that punished him. — 13 Ascetic Discourses, Discourse 11 -- On Abstinence Augustine of Hippo: "And my teeth have torn my flesh. I do not wish to spare myself, accusing myself as I accuse you. "I will take my soul in my hand," to look at it, to hide nothing and count the number of my faults. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words mean, "Even if he kills me, I will support myself with my hope and faith in him." O admirable man, who, being destined to be killed, praises his killer and looks at him. Indeed Job knew that if he had taken away his life, the same one who is the Lord of Abraham, would have given it back to him. He believed that God was able to make alive those who had died. — COMMENTARY ON Job 13:15 Gregory the Dialogist: Though He slay me, yet will I trust in Him. But I will rebuke mine own ways before Him. He also shall be my salvation. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, the Lord is found to be our 'Salvation' Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their 'Salvation,' Whom they now strictly fear as their Judge. For, he that spareth himself now in sin, is not spared hereafter in punishment. So let him say, But I will rebuke mine own ways before Him. And what use and advantage results from such rebuking, let him add, He also shall be my salvation. It goes on; For an hypocrite shall not come before Him. Whereas we know that the Judge, when He cometh, will set the sheep on His right hand, but the goats on His left, with what reason is it now said, 'that the hypocrite shall not come before Him,' when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.' Hence too it is well said by Elijah, the man of God, The Lord God of Israel liveth, before Whom I stand. In another way we 'come before God,' when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to 'come before' the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neighbours, and account themselves to be holy, because they consider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow-creatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite. — Morals on the Book of Job, Book XI Philoxenus of Mabbug: Hear also from him what tribulations he bore and yet did not depart from the love of God: "Why have I taken my flesh in my teeth, and why is my soul laid in my hands? Even if He slay me, it is for Him only that I will wait," as if a man were to say, Even though He love me not, yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I am smitten by a friend," and he denied not the love of Him that punished him. — 13 Ascetic Discourses, Discourse 11 -- On Abstinence Augustine of Hippo: "If the Almighty put me to death, as he began; If he makes my sins die. "I will speak and condemn myself before him. I will not justify myself by hiding my faults. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: "And he shall turn to me for salvation; for fraud shall gain no entrance before him." This means, my consolation is that "fraud shall gain no entrance before him." "You see, I do not speak like you, with hidden thoughts. I know that there is no dissimulation in him." — COMMENTARY ON Job 13:15B-16 Gregory the Dialogist: Hear my speech, and take in my riddles with your ears. Herein, that he names 'riddles,' he shews that he has parts of his speech framed in figures. Whence too it is fitly added by the voice of the faithful People. — Morals on the Book of Job, Book XI Olympiodorus of Alexandria: The Lord is near those, it is said, who invoke him, and therefore God is kindly disposed toward them. So listen, Job says, to what I am about to say: I will maintain my kindly disposed judgment upon God, who is just and speaks truthfully; and by trusting his truthfulness, I believe that I will appear to say words more righteous than yours. Or, in a different sense, "I am near my judgment," that is, I am ready to suffer what God has decreed. Confiding in his truthfulness, I hope I will be seen to be righteous. — COMMENTARY ON Job 13:17-18 Gregory the Dialogist: If I shall be judged, I know that I shall be found just. Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without, which 'Truth' had inwardly declared to his enemy concerning him; Hast thou considered My servant Job, that there is none like him in the earth? And yet it is much less that the holy man records concerning himself, than what the Lord declared concerning him. For it is one thing to be 'just,' and another to have 'none like him.' Therefore he thought humbly of himself, who, whereas he was just beyond comparison with another, described himself not just above others, but simply able to be 'found just.' It seems however to furnish this ground for raising a question in his words, viz. that he who said above, I will rebuke mine own ways before Him; and again says further on, Thou wouldest consume me in the inquities of my youth; and seeing his sins with a distinct eye, says still further on, My transgression is sealed up in a bag, now saith, If I shall be judged, I know that I shall be found just. For it is impossible for sin and righteousness to meet together. But the holy man, attributing wickedness to himself, and the purifying of him to Almighty God, at once sees that he is a sinner in himself, and knows that he is made righteous by free gift. Who even in the midst of good practice earned in superabounding grace to have stripes put upon him. And he already rejoices to be 'found just' in Judgment, who beheld himself before Judgment smitten with the rod. Hence too when he says long afterwards, My transgression is sealed up in a bag, he adds directly; but Thou hast healed mine iniquity. He, then, that describes himself as 'found just' in Judgment, says not at all that he is not justly smitten, although the Lord did not intend to obliterate sins by the scourge, but to increase his merits. — Morals on the Book of Job, Book XI Augustine of Hippo: "Here I am near my judgment: I must judge myself. It is an act of justice not to spare oneself by confessing one's faults. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who is he that will plead with me? Let him come. Holy men so guard themselves in their good works, with God for their aid, that there can be no where found, without, grounds, whereon to accuse them; but within, in the secret thoughts of their own hearts, they watch over themselves with such good heed, that, if it might be, they may at all times stand blameless before the eyes of the interior Judge. But what they are able to effect, that they never should slip outwardly in act, they are unable to effect inwardly, that they never should make a false step in thought. For man's conscience, from the very fact that it withdraws from the things deepest within, is always on slippery ground. Whence it comes to pass, that even holy men often slip in them. So let holy Job, speaking as well in his own voice as in the voice of the Elect, say, Who is he that will plead with me? Let him come. For, seeing that in external actions there is no occasion for which to fasten a blame upon him, he freely looks about for an accuser. But because the consciences even of the righteous sometimes have to charge themselves with foolishness of thought, it is on this account perhaps that it is added; Why am I consumed in silence? For he is 'consumed in silence,' who, in blaming himself for foolishness of thought, is gnawed in his own heart by the tooth of conscience. As if he said in plain words, 'As I have so lived that I should never fear any accuser without, would that I had so lived that I should never have my conscience for mine accuser within me.' For he is 'consumed in silence,' who discovers in himself within cause whereby the fire should gnaw him. — Morals on the Book of Job, Book XI Didymus the Blind: The lack of clarity in the text could be explained in the following way. Job says, "If you want to treat me as the friends say, as if you wanted to show my wickedness, I will hide from your face." But if I am right, then "withdraw your hand far from me, and do not let your dread terrify me!" Every sinner hides from God's face, since he does unworthy things. Thus Adam was hiding from God's face. The opposite of this is to be hidden by God according to the word, "In the shelter of your presence you hide them from human plots." This brings salvation since God protects the righteous so that he is not stumbling due to human confusion. The "hiddenness of God's face" in contrast to the revealed might be the mystical thoughts. To gain insight from the works of Providence and God's creation does not happen in hiddenness but in the open. It is written, "For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made." To be hidden by God, as mentioned, is bringing salvation. But to hide oneself as Adam did is ruinous. Since this is not true for Job, because he had no sin, he says, "Withdraw your hand from me" so that the friends may experience that I am not suffering because of sin. For the friends did not believe anything else but that Job suffered for his sins. — COMMENTARY ON Job 13:20-21 Gregory the Dialogist: Only do not two things unto me: then will I not hide myself from Thy face. What are we to understand here by the 'face of God,' saving His visitation? In which, whilst He beholds, He also punishes our sins, from which no just man even is hidden, if the two things, which he entreats, be not removed. — Morals on the Book of Job, Book XI Gregory the Dialogist: Withdraw Thine hand far from me, and let not Thy dread make me afraid. By which same two what else does he ask in a voice of prophecy, but the season of grace and redemption? For the Law held the people obnoxious to the stroke of vengeance, that whoso committed sin under its yoke, should be forthwith punished with death. Nor did the Israelitish people serve God from a principle of love, but of fear. But righteousness can never be perfected by fear, seeing that according to the voice of John, perfect love casteth out fear. And Paul comforts the children of adoption, by saying, For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Therefore in the voice of mankind, longing for the hardness of the stroke of the Law to pass away, and eagerly desiring to advance from fear to love, he names in prayer what 'two things God should put far from him,' saying, Withdraw Thine hand far from me, and let not Thy dread make me afraid; i.e. remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illumines me, pour upon me the spirit of assurance, in that if I be not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of Thy searching. Since he cannot be justified before Thee, who serves Thee not on a principle of love, but of fear. Hence he seeks the very presence of his Creator itself, as it were familiarly, and in a bodily sort, that he may thereby both hear what he is ignorant of, and be heard in the things that he knows. — Morals on the Book of Job, Book XI Augustine of Hippo: "Remove from me your hand; That nothing in me deserves your punishments any more, and that I have your love. "And do not overwhelm me with your terrors. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then call Thou, and I will answer; or let me speak, and answer Thou me. Who at the time, when He did appear by the assumption of the flesh to the eyes of mankind, disclosed to men their sins, which they were doing and knew not. Though the 'calling' and 'answering' may likewise be understood in another way. For God's 'calling' us is His having respect to us in loving and choosing us, and our 'answering' is the yielding obedience to His love by good works. Where it is fitly added, Or let me speak, and answer Thou me. For we 'speak,' when we beg for God's face in desire, and God answers our speaking, when He appears to us that love Him. But because whoever pants with longing for the eternal world, examines his doings, taking himself to task with great exactness, and searches lest there be aught in him, whereby he might offend the face of his Creator. — Morals on the Book of Job, Book XI Gregory the Dialogist: How many are mine iniquities and my sins? make me to know my crimes and my offences. This is the task of the righteous in this life, to find out themselves, and on finding out to bring themselves to a better state by weeping and self-chastening. And though John the Apostle tells us that there is no odds between iniquity and sin, when he says, iniquity is sin; yet in the simple usage of speech, 'iniquity' sounds something more than 'sin,' and every one confesses himself a 'sinner,' but he is sometimes ashamed to call himself an iniquitous person. Now between 'crimes' and 'offences' there is this difference, that 'crime' over and above exceeds the weight and measure of sin, but an 'offence' does not exceed the weight of sin; for thus, when a sacrifice is commanded to be offered under the Law, it is doubtless enjoined, as for a 'sin,' the same for an 'offence' too. And crime is never done but in deed, whereas offence is most commonly committed in thought alone. Hence it is said by the Psalmist, Who can understand his offences? seeing that sins of practice are known the quicker, in proportion as they appear externally, but sins of thought are the more difficult to apprehend, that they are committed out of sight. Hence anyone, who being made solicitous by the love of Eternity, has it at heart to appear clean before the Judge that shall come, examines himself so much the more exactly now, in proportion as he bethinks himself how he may then present himself free to His terribleness; and he beseeches to have it shewn him, wherein he offends, that he may punish that thing in himself by penance, and by judging himself here, may be rendered unobnoxious to judgment. But herein it is needful to observe, how great is the punishment of our pilgrimage which has fallen upon us, who have been brought to such a degree of blindness, that we do not know our own selves. We do evil, and yet do not quickly find it out, even when done. For the mind, being banished from the light of truth, finds in itself nothing else than darkness, and very often puts out the foot into the pit of sin, and knows it not. Which it is subject to from the blindness of the state of exile alone, seeing that, being driven away from the illumining of the Lord, it even lost the power to see itself, in that it loved not the face of its Maker. — Morals on the Book of Job, Book XI Augustine of Hippo: "What are my iniquities? Which shows that it was to count them that he said: "I will take my soul in my hand. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore hidest Thou Thy face, and holdest me for Thine enemy? Man enjoyed the light of inward contemplation in Paradise, but by gratifying himself as he departed from himself, he lost the light of the Creator, and fled from His face to the trees of Paradise, seeing that, after his sin, he dreaded to see Him, whom he had used to love. But mark, after sin he is brought into punishment, but from punishment he returns to love, because he finds out what was the consequence of his transgression, and that face, which he feared in sin, being awakened to a right sense, he seeks afresh by punishment, that he may henceforth flee the darkness of his blind condition, and shrink with horror from this alone, that he does not behold his Creator. Pierced with which longing the holy man exclaims, Wherefore hidest Thou Thy face, and takest me for Thine enemy? 'since, if Thou didst regard me as a friend, Thou wouldest not deprive me of the light of Thy vision.' And going on, he adds the fickleness of the human heart. — Morals on the Book of Job, Book XI Augustine of Hippo: "Why do you believe me rebelling against you? I am so weak 1 Do you believe that my justification makes me your equal, who am like the leaf? So there is another hidden cause of your anger, for it is not this one. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble? For what is man but a leaf, who fell in Paradise from the tree? what but a leaf is he, who is caught by the wind of temptation, and lifted up by the gusts of his passions? For the mind of man is agitated as it were by as many gusts, as it undergoes temptations. Thus very often anger agitates it; when anger is gone, empty mirth succeeds. It is driven by the goadings of lust, by the fever of avarice it is made to stretch itself far and wide to compass the things which belong to the earth. Sometimes pride lifts it up, and sometimes excessive fear sinks it lower than the dust. Therefore seeing that he is lifted and carried by so many gusts of temptation, man is well likened to a 'leaf.' Hence it is well said too by Isaiah, And we all have fallen as a leaf, and our iniquities like the wind have taken us away. For 'our iniquity like a wind has taken us away,' in that being steadied by no weight of virtue, it has lifted us into empty self-elation. And it is well that, after a leaf, man should be called 'stubble' likewise. For he that was a 'tree' by his creating, was by himself made a 'leaf' in his tempting, but afterwards he appeared 'stubble' in his fallen estate. For in that he fell from on high, he was a leaf, but, whereas by the flesh he was fellow to the earth, even when he seemed to stand, he is described as 'stubble.' But because he lost the greenness of interior love, he is henceforth 'dry stubble.' So let the holy man reflect both what meanness man is of, and what severity God is of, and let him say, Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble? As if he openly bewailed, saying, 'Why dost Thou run him down with so much force of righteousness, whom Thou knowest to be so frail in temptation?' — Morals on the Book of Job, Book XI John Chrysostom: Why, Job says, do you not act clearly? Why do you not say, See, this is the reason why I punish you? It is no small consolation for those who are chastised to know the reason for their punishment. That is why Job says, "Make me know my transgressions," but God will not let him know. — COMMENTARY ON Job 13:24-25B Gregory the Dialogist: For Thou writest bitter things against me. For seeing that every thing we speak passes away, but what we write remains, God is said not to 'speak,' but to 'write bitter things,' in that His scourges upon us last for long. For it was said once to man, when he sinned, Dust thou art, and unto dust shalt thou return? And Angels many times appearing gave commandments to men. Moses, the lawgiver, restrained sins by severe means. The Only-Begotten Son of the Most High Father, Himself came to redeem us, He swallowed up death by dying, He announced that everlasting life to us, which He exhibited in Himself; yet that sentence which was given in Paradise concerning the death of our flesh remains unaltered from the very first beginning of the human race up to the end of the world. For what man is he that liveth, and shall not see death? which the Psalmist considering well saith again, Thou, even Thou, art to be feared: and who may stand in Thy sight when once Thou art angry? Who being 'once angry,' when man sinned in Paradise, fixed the sentence of the mortality of our flesh, which now even to the very last may never be changed a whit. Therefore let him say, Thou writest bitter things against me. Hence it is further added; And wouldest waste me with the iniquities of my youth. Observe, that whereas the holy man finds not that he has ever sinned in his manhood, he dreads the sins of his youth. Now it is necessary to know, that as in the body, so are there advances of age in the mind also. Thus the first age of man is infancy, when, though he lives in innocence, he cannot speak the innocence which is in him; and then follows boyhood, in which he has henceforth the power of speaking what he wishes; to which youth succeeds, which we know is the first age in active life, which is followed by manhood, i.e. that which is suited to hardihood; and afterwards old age, which from mere time even is now fellow to maturity of mind. Therefore, as we have called the first age fit for good actions 'youth,' and as the righteous when they are far advanced in perfect maturity of mind, sometimes recall to recollection the beginning of their deeds, and blame themselves for their first commencement in an equal degree as they have advanced deeper in gravity of mind, because they find that they were once void of discretion, in proportion as they afterwards more thoroughly attain possession of the stronghold of discretion, it is rightly that now, in the words of the holy man, the sins of his youth are dreaded. But if this is to be held after the bare letter, we ought from this consideration to infer how grievous the sins of grown men and the aged are, if the just so greatly fear even that which they did wrong in the years of weakness. — Morals on the Book of Job, Book XI Augustine of Hippo: "You have burdened me with the sins of my youth. If he has not known his sins, it is because he has listened to pride, the sin of his youth. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou puttest my foot also in the stocks, and lookest narrowly into all my paths; Thou markest the prints of my feet. God 'set man's foot in the stocks,' in that he bound fast his wickedness with the strong sentence of His severity. And He 'looketh narrowly into all his paths,' in that He judges with minute exactness all the several particulars that belong to him. For a 'path' is usually narrower than a 'way;' but as by 'ways' we understand actions, so by 'paths' we not unjustly understand the mere thoughts of them. So God 'looketh narrowly into all our paths,' in that in all our several actions He takes account of the thoughts of the heart too; and He 'marketh the prints of our feet,' in that He examineth the intentions of our works, how far they are placed aright, lest that which is done a good work, be not done with a right object. But it is possible that by the prints of the feet the several things done badly may be understood. For a foot in the body is a print in the way. And very commonly, when we do some things wrong, whereas our brethren see it, we are setting them a bad example, and our foot being as it were turned out of the way, we leave to those that follow our footsteps all awry, while by our own deeds we lead the way for other men's consciences to stumble. But it is very hard for man to keep on his guard, that he never presume to do evil, that in his good actions he be not unsteady in the intention, and amidst upright deeds let no wrong purpose deceive him. Yet all these particulars Almighty God minutely examines, and weighs each one of them in judgment. But when can man, bound about as he is by the frailty of the flesh, have power to rise up against all of them with exact particularity, and to maintain the line of uprightness with the thought of the heart unmoved? — Morals on the Book of Job, Book XI Ishodad of Merv: "You observe the strength of my feet." The words "you observe" signify God's consideration, because we keep our eye on what we care for. And the words "my feet" refer to the firmness, because feet are supports. But these words are also analogous to the roots of the plants. That is, you have sent me tribulations and imposed them on me with force and care. — COMMENTARY ON Job 13:27 Augustine of Hippo: "You have put obstacles in my feet; The bonds of death. "You followed my footsteps:" observed my guilty desires. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who am as a rotten thing to be consumed, and as a garment that is moth eaten. For as a garment is eaten by the moth sprung out of itself, so man containeth rottenness in himself, whereby he consumeth, and that which he is, is that whereby he consumeth that he should not be. Which may be taken in another sense also, if it be said in the voice of man when tempted; And I as a rotten thing am to consume, as a garment that is moth eaten. For man 'as a rotten thing consumeth,' in that he is wasted by the corruption of his flesh. And because impure temptation springs up to him from no other source than from himself, like a moth, temptation consumes the flesh, as a garment from which it issues. For man contains in himself the occasion whence he is tempted. Therefore as it were 'the moth consumeth the garment,' whilst it proceeded from that very same garment. However, we ought to bear in mind that the moth digs its way through the garment without any sound, and it very often happens that thought pierces the mind in such a way, that the mind itself is not sensible of it, until after it has been pierced by its sting. Therefore it is well said that man 'consumeth like a garment that is moth eaten,' for sometimes we do not know the wounds of temptation, unless after we be pierced thereby within our souls. Which same frailty of ours the holy man yet further considering justly adds; Man that is born of a woman liveth a short time, and is full of many miseries. — Morals on the Book of Job, Book XI Augustine of Hippo: "I am like old stuff:" which can not contain the new wine. "Or like the clothing gnawed by insects," attached to a new stuff. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Man that is born of a woman liveth a short time, and is full of many miseries. In Sacred Writ 'woman' is taken either for the sex, or else for 'frailty.' For the 'sex,' as where it is written, God sent forth His Son, made of a woman, made under the Law. But for frailty, as where it is said by the Wise Man, Better is the iniquity of a man than a woman doing well. For 'a man' is the term for every strongminded and discreet person, but 'a woman' is understood of the weak or indiscreet mind. And it often happens that even the discreet person suddenly falls into a fault, and that another weak and indiscreet man exhibits good practice. But he that is weak and indiscreet is sometimes lifted up the more on the score of what he has done well, and falls the worse into sin; but the discreet person even from that which he sees that he has done amiss, takes occasion to recall himself with closer application to the rule of strictness, and advances the further in righteousness from the same act, whereby he seemed to have fallen from righteousness for a time. In which respect it is rightly said, Better is the iniquity of a man than a woman doing well; in that sometimes the very fault of the strong becomes occasion of virtue, and the virtue of the weak occasion of sin. In this place then by the name of 'a woman,' what else but 'frailty' is denoted, when it is said, Man that is born of a woman? As if it were said in plainer words, 'What strength shall he have in himself, who was born in frailty?' Liveth a short time, and is full of many miseries. Observe by the holy man's words we have the punishment of man briefly set forth, in that he is at once stinted in life and filled out in misery. For if we consider with exactness all that is done here, it is punishment and misery. For to minister to the corruption of the flesh by itself in things necessary and permitted is misery, in such measure that clothing should be sought out against cold, food against hunger, coolness against heat. That the health of the body is kept only with great care, that even when kept it is lost, when lost it is recovered not without great difficulty, and yet after being restored is always in risk; what else is this than the misery of the life of mortality? That we love our friends, mistrusting lest they may be offended with us; that we dread our enemies, and truly are not secure touching those whom we dread; that we often talk to our enemies as confidentially as to friends, and often take the sincere words of our friends, and those, perhaps, that love us very much, as the words of enemies; and that we, who wish never either to be deceived or to deceive, err the more by our caution; what, then, is all this but the misery of man's life? That after the heavenly country has been lost, banished man is delighted with his exile, that he is weighed down with cares, and yet shuts his eyes to considering how great the burthen is, in that he is full of a multitude of thoughts; that he is deprived of the interior light, and yet in this life wishes to prolong his state of blindness; what else is this but misery, the offspring of our punishment? Yet though he desire to stay here for long, still he is driven on by the mere current of his mortal life to depart out of it. — Morals on the Book of Job, Book XI Hesychius of Jerusalem: Man, who is born of a woman, "has a short life," because he has been ordered to return to the earth. With regard to the expression "full of wrath," Job thinks about that moment in which man received the order to observe the commandment but transgressed it. And therefore "like a flower that has finished blooming, he fell after being shaken"; he bloomed in paradise, so that he imposed a name on every animal. But "he fell after being shaken," when Adam was enticed into the deception of the dragon. At that stage "he fled like a shadow," because, being naked, he concealed himself away from God and hid under a tree of the paradise. When God called him, "Adam, where are you?" he did not show up.… Therefore our hope was destroyed. Since he had fallen from paradise, man was deprived of his goods and perished completely, because with a single blow he was condemned as someone who had fallen, without any possibility for us to hope of judgment. In fact, if there is hope for judgment, there is also hope for crowns. — HOMILIES ON Job 16.14.1-2 Augustine of Hippo: "The man born of woman lives few days, and he passes them in anger," in pain. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He cometh forth like a flower, and is crushed: he fleeth also as a shadow, and never continueth in the same state. For, 'as a flower, he cometh forth,' in that he shews fair in the flesh; but he is 'crushed,' in that he is reduced to corruption. For what are men, as born in the world, but a kind of flowers in a field? Let us stretch our interior eyes over the breadth of the present world, and, lo, it is filled as it were with as many flowers as there are human beings. So life in this flesh is the flower in grass. Hence it is well said by the Psalmist, As for man, his days are as grass: as a flower of the field, so he flourisheth. Isaiah too saith, All flesh is grass, and all the glory thereof is as the flower of the field. For man cometh forth like a flower from concealment, and of a sudden shews himself in open day, and in a moment is by death withdrawn from open view into concealment again. The greenness of the flesh exhibits us to view, but the dryness of dust withdraws us from men's eyes. Like a flower we appeared, who were not; like a 'flower' we wither, who appeared only in time. And whereas man is daily being driven into death moment by moment, it is rightly added, He fleeth also as a shadow, and never continueth in the same state. But as the sun is unceasingly going through his course, and never stays himself in a state of stedfastness, why is the course of man's life likened to 'a shadow' rather than to the 'sun,' excepting that, when he parted with the love of the Creator, he lost the heat of the heart, and remained in the coldness of his iniquity alone? Since according to the voice of Truth, Because iniquity shall abound, the love of many shall wax cold. He, then, who hath not warmth of the heart in the love of God, and yet keepeth not the life, which he loves, assuredly he 'fleeth like a shadow.' Hence it is well written concerning him, that he hath followed a shadow. Now it is well said, and never continueth in the same state. For whereas infancy is going on to childhood, childhood to youth, youth to manhood, and manhood to old age, and old age to death, in the course of the present life he is forced by the very steps of his increase upon those of decrease, and is ever wasting from the very cause whence he thinks himself to be gaining ground in the space of his life. For we cannot have a fixed stay here, whither we are come only to pass on; and this very circumstance of our living is to be daily passing out of life. Which same flight the first man could not have known before the transgression, seeing that times passed, himself standing. But after he transgressed, he placed himself on a kind of slide of a temporal condition, and because he ate the forbidden fruit, he found at once the failure of his stay. Which liability to change man suffers, not only without, but also within him, when he strives to arise to better works. For by the weight of its changeableness the mind is always being driven forwards to some other thing than it is, and, except it be kept in its stay by stringent discipline in self-keeping, it is always sliding back into worse. For that mind which deserted Him, Who ever standeth, lost the stay in which she might have continued. Henceforth now when he strives after better things, he has as it were to strain against the force of the stream. But when he relaxes in his bent to ascend, without effort he is carried back to the lowest point. Thus whereas in ascent there is effort, in descent rest from effort, the Lord warns us that we have to enter by a narrow gate, saying, Strive to enter in at the strait gate; for when about to mention 'the entering in of the narrow gate,' He premised, Strive, since unless there be an ardent striving of the heart,' the water of the world is not surmounted, whereby the soul is ever being borne down to the lowest place. And so whereas man 'springeth up like a flower and is cut down, and fleeth also as a shadow, and never continueth in his place,' let us hear what he further subjoins in this train of reflection. — Morals on the Book of Job, Book XI Gregory the Dialogist: And dost Thou deign to open Thine eyes upon such an one, and to bring him into judgment with Thee? For he surveyed above both the power of Almighty God and his own frailty; he brought before his view himself and God, he considered Who would come into judgment, and with whom. He saw on the one side man, on the other side his Creator, i.e. dust and God; and he lightly exclaims, Dost Thou deign to open Thine eyes upon such an one? With Almighty God, to open the eyes is to execute His judgments, to look whom to smite. For as it were with eyes closed He does not wish to look at him, whom He does not wish to smite. Hence it is immediately added also about the judgment itself, To bring him into judgment with Thee? But whereas he had viewed God coming to judgment, he again takes a view of his own frailty. He sees that he cannot be clean of himself, who, that he might be able to be, came forth out of uncleanness. — Morals on the Book of Job, Book XI Augustine of Hippo: "And you call him in your presence to judge him. Despite his fragile existence, he still has to give you an account of his life. He is required of him what he can, though it is very little. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Clement of Rome: Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." And again he said, "I am but as the smoke of a pot." — Clement's First Letter to the Corinthians, Chapter 17 Gregory the Dialogist: Who can make clean a thing conceived of unclean seed? Is it not Thou, Who only Art? He That alone is clean in Himself can cleanse the unclean thing. For man, who lives in a corruptible flesh, has the uncleannesses of temptation engrained in him, seeing that he derived them from his birth. For his very conception, for the sake of fleshly gratification, is uncleanness. Hence the Psalmist saith, Behold, I was shapen in wickedness, and in sin hath my mother conceived me. Hence it is therefore that he is very often tempted even against his will. Hence it is that he is subject to impurities in imagination, even though he strive against them by reason, because being conceived in uncleanness, whilst he follows after cleanness, he is striving to get the better of that which he is. But whoever has mastered the motions of secret temptation, and overcome uncleanness of thought, must never ascribe his cleanness to himself, in that none can make clean a thing conceived of unclean seed, save He Who alone is clean in Himself. Let him, then, that has already reached in mind the place of cleanness, cast his eye upon the way of his conception, which he came by, and thence satisfy himself, that in his own power he has no cleanness of life, the beginning of whose existence was made in uncleanness. But the meaning here may be that blessed Job, regarding the Incarnation of the Redeemer, saw that That Man only in the world was not conceived of unclean seed, Who so came into the world from the Virgin's womb, that He had nothing derived from unclean conception. For He did not proceed from the man and the woman, but from the Holy Spirit and the Virgin Mary. He only then proved truly clean in His Flesh, Who was incapable of being affected by the gratification of the flesh, seeing that it was not by the gratification of the flesh that He came hither. — Morals on the Book of Job, Book XI John Chrysostom: You see Job taking refuge again in his nature, because it is impossible, he says, to be pure. [He implores God] not only because of our weakness or our ephemeral nature or the disheartening that fills our life, but because it is also impossible to be pure. "Stay away from me, so that I may be peaceful and satisfied about my life like a laborer." Job expresses again the ephemeral, miserable and unhappy character of life. "And since I am overwhelmed and unhappy, I ask only to be left in peace." Then Job demonstrates that human beings are the unhappiest of all, more than trees, rivers and the sea. — COMMENTARY ON Job 14:4-6 Gregory the Dialogist: Ver. 5. The days of man are short, the number of his months is with Thee. For he sees that that as it were is not with us, which runs by with such great rapidity, but seeing that even things passing away stand with Almighty God, he declares that 'the number of our months is with Him.' Or, indeed, by the 'days,' the shortness of time is denoted, but by the 'months' the spaces of the days are multiplied. Thus to ourselves 'the days are short;' but seeing that our life is further extended afterwards, 'the number of our months' is recorded 'to be with God.' Hence also it is said by Solomon, Length of days is in her right hand. It goes on; Thou hast appointed his bounds, that he cannot pass. Of the things that happen to men in this world, none come to pass without the secret counsel of Almighty God; for God, foreseeing all things that should follow, before the ages of the world decreed how they should be ordered in the ages of the world. Since it is already appointed to man both to what extent the prosperity of the world shall attend him, or in what degree adversity shall fall upon him, that His Elect neither unbounded prosperity may exalt, nor overmuch adversity sink them too low; moreover it is appointed in this very life of mortality how long he shall live with the conditions of time. For although Almighty God added fifteen years to the life of King Hezekiah, yet at that moment that he suffered him to die, He foresaw he would die. Wherein a question presents itself, viz. how it is that it should be said to him by the Prophet, Set thine house in order for thou shalt die, and not live? For he, to whom sentence of death was declared, immediately upon his tears had life added to him. Now, the Lord said by the Prophet at what time he in himself deserved to die, but by the bountifulness of mercy, He kept him for the undergoing death at that time, which He Himself foreknew before the ages began. Nor even therefore was the Prophet deceptive, because he made known the time of death, at which that man deserved to die, nor were the appointments of the Lord rent and torn, forasmuch as this also, that the years of life should be added to by the bountifulness of God, was foreordained before the ages began; and the period of life, which was added contrary to expectation without, was inwardly appointed without increase upon foreknowledge; and so it is well said, Thou hast appointed his bounds which he cannot pass. MORAL INTERPRETATION Which may also be taken according to the spirit, in that we sometimes endeavour to advance in virtuous attainments, and some gifts we are vouchsafed, but being kept off from some, we lie prone in things below. For there is no man who masters that degree of goodness which he desires, in that Almighty God, Who discerneth the inward parts, sets bounds to the very spiritual attainments themselves; that by reason of that which man tries to master, and is unable, he may not exalt himself in those things, in which he has the power. Whence too that great Preacher, that had been carried up into the third heaven, and penetrated the secrets of Paradise, after that revelation, was not left the power to be at rest, and without temptation; but whereas Almighty God has 'appointed man his bounds, which he cannot pass,' he both exalted him to know things on high, and set him down again to be subject to weak things, that he looking at the measure of his compass, whilst he endeavoured to lay hold on security, and could not, that he might not be carried out of himself in pride, might be forced in humility ever to return back within his own bounds. — Morals on the Book of Job, Book XII Augustine of Hippo: "You counted the number of his months. This so limited existence is proof of his sin because you created him immortal. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Since God is with Job through the hardships he lays upon him, Job says, "Look away!" in the sense of "Bring your anger to an end!" God approaches in different ways by allowing participation and through anger. The friends had come to the conclusion that Job suffers for his sin. He therefore harshly responds that "The human being has a short life and is like a withered flower and a shadow" and "God sees him." In this Job was demonstrating for them that he was not suffering because of sin. He says, "Look away!" If God delivers someone into such a flood of afflictions, the human being has no calm for remorse. Job therefore teaches his friends that their opinion is unreasonable. For he says, "Look away from him and desist, that he may enjoy, like a hireling, his day." In such affliction he would not be able to have calm or to enjoy his life.…But Job spoke this to his friends so that it might be clear that God grants a break in order for remorse to occur. This is why Paul says, "Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance?" That "desist" is said instead of "end your wickedness and be virtuous" becomes plain in the words "If you have sinned, desist!" And "the earth feared and was still when God rose up to establish judgment." When people realize that God is judge, they desist from sinning. — COMMENTARY ON Job 14:6 Gregory the Dialogist: Ver. 6. Turn from him a little while, that he may rest, till his longed for day come, as an hireling's. In this place, Turn from him, means, 'remove from him the force of the stroke,' for who can rest when He turns away from him, when He Himself alone is rest, and the further off a man is from Him, he is also rendered void of rest in proportion? Thus it is in such sort said, Turn from him, that you should understand, 'from smiting;' for it is fitly added, till his longed for day come as an hireling's. In proportion as an hireling is far from the end of his work, so is he far from the recompense of his wages. Thus every holy man being set in this life, whilst he sees that he is far from departing out of the present life, laments that he is far from the eternal bliss. What then is it to say, Turn from him a little while, that he may rest; but, 'withdraw now the strokes of the present life, and shew the blessings of eternal rest?' Whence too it is added concerning that rest itself; till his longed for day come, as an hireling's; for then the longed for day as of an hireling comes to man, when he receives eternal rest in compensation for his labour. But as far as relates to the aspect of the present life, how despicable is the race of man, so full of miseries, blessed Job yet further tells, and describes how greatly the very things without sense seem to surpass him. — Morals on the Book of Job, Book XII Augustine of Hippo: "Get away from him, let him rest. Thus reason the carnal man; slave of his senses, who places his happiness in the present life. He asks that we save it in order to enjoy it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Here the blessed Job assumes the role of teacher and prophet, and through the symbol of the tree coming to life again, he predicts his return to his former state. At the same time, Job prophesies that human nature in its entirety will be renewed. Giving vigorous thanks to the perfume of the baptismal waters, the human race will sprout again. Endowed with a new growing foliage, human nature will regain the dignity of its former beauty. After, it will be planted again through the death of the Lord. — COMMENTARY ON Job 14:7 Gregory the Dialogist: Ver. 7-10. For there is a hope of a tree, if it be cut down, that it will be green again; and that the tender branches thereof will sprout forth. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth foliage as when it was planted. But man, when he is dead, and stripped, and consumed, where is he? MYSTICAL INTERPRETATION Now because this is self-evident according to the letter, we must refer the sense to the things of the interior, and search how they are to be made out after the spiritual signification. Thus in Holy Scripture by the name of 'tree' we have represented sometimes the Cross, sometimes the righteous man, or even the unrighteous man, and sometimes the Wisdom of God Incarnate. Thus the Cross is denoted by 'the tree,' when it is said, Let us put the tree into his bread; for to 'put the tree into the bread' is to apply the Cross to the Body of our Lord. Again by the title of 'the tree' we have the just man, or even the unjust man, set forth, as the Lord saith by the Prophet, I the Lord have brought down the high tree, and exalted the low tree. Forasmuch as according to the word of the self-same Truth, Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted: Solomon also saith, If the tree fall towards the South, or toward the North, in the place where the tree falleth, there it shall be. For in the day of their death the just man does 'fall to the South,' and the unjust 'to the North,' in that both the just man in favour of the Spirit is brought to joy, and the sinner, together with the apostate Angel, who said, I will sit also upon the mount of the testimony, in the sides of the North, is cast away in his frozen heart. Again, the Wisdom of God Incarnate is represented by 'the Tree,' as where it is written thereon, She is a tree of life to them that lay hold on Her. And as She Herself says, If they do these things in a green tree, what shall be done in the dry? And so in this place whereas a tree is preferred before man, what is man taken for but every carnal person? and what is denoted by the title of 'the tree,' but the life of the righteous? For there is a hope of a tree, if it be cut down, that it will be green again. For when in a death of painful endurance the just man is hard bestead for the truth, in the greenness of everlasting life he is recovered again; and he who here proved green by faith, there becomes green in actual sight. 'And his branches shoot,' in that it is most often the case that by the sufferings of the just man, all faithful persons are redoubled in the love of the heavenly country, and they receive the greenness of the spiritual life, while they are glad that he did courageously here in God's behalf. — Morals on the Book of Job, Book XII Augustine of Hippo: "The tree is not without hope. It is necessary to pronounce in an ironic tone, because it is the man especially who must hope, but the carnal men can not believe it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 8, 9. Though the root thereof wax old in the earth, and the stock thereof die in the dust; yet through the scent of water it will bud, and bring forth leaves as when it was first planted. What is 'the root' of the righteous, but holy preaching, since it is that he springs out of, and that he holds on in? and what is meant by the name of 'the earth' or of 'dust,' but the sinner? to whom it is said by the voice of the Creator, Earth thou art, and unto earth shalt thou return. Or, indeed, as our Translation reads, Dust thou art, and unto dust shalt thou return. Thus 'the root of the righteous waxes old in the earth, and his stock dies in the dust,' in that in the hearts of the wicked his preaching is despised, and thought dried of all goodness, and 'his stock dies in the dust,' in that amidst the hands of the persecutors his body is bereft of life; for according to the words of Wisdom, In the sight of the unwise they seemed to die, and their departure is taken for misery. But this one, whose 'root waxed old in the earth, and whose trunk died in the dust,' through the smell of water, buddeth; in that through the inspiration of the Holy Spirit, by the example of his conduct he causes the budding of virtue in the hearts of the Elect. For by the designation of water sometimes the watering of the Holy Spirit is used to be understood, as where it is written, If any man thirst, let him come unto Me, and drink. But whosoever drinketh of the water that shall give him, shall never thirst. It follows; And bring forth foliage as when it was first planted. To 'bring forth foliage on the stock being cut down' is, when the just man is put an end to in the body, by the mere example of his suffering to raise up the hearts of many, and out of a right faith to shew forth the greenness of truth. And it is well said, As when it was first planted. All that is done by the righteous here is a second planting; in that clearly the first planting does not consist in the practice of the good, but in the foreknowledge of the Creator; and whereas all that the Elect do, as it is first seen and settled interiorly, so afterwards is executed outwardly, it is well said, And bring forth foliage as when it was first planted, i.e. it shews its greenness in the executing of practice, such as it had before in the foreknowledge of the Creator. The 'root of the righteous' may also be taken for the very nature itself of a human being, by virtue whereof he subsists, which same root waxes old in the earth, when the natural frame of flesh comes to nought being reduced to dust, whose 'stock dies in the dust,' in that the body dismantled of its own form and fashion crumbles to nought; but at the 'scent of water it buds,' in that through the coming of the Holy Spirit it rises again; and it will bring forth boughs as when it was first planted, in that it returns to that form, which it was created to receive, if, when he was set in Paradise, he had refused to sin. PROPHETICAL INTERPRETATION Which perhaps may also be taken of the Lord Himself, Who is the Head of all the good; for according to that which we have said before, whereas He saith of Himself, For if they have done these things in a green tree, what shall be done in a dry? He said that Himself was the green tree, and we the dry tree, forasmuch as He contained in His own Person the power of the Divine Nature, but we that are mere men are called a dry tree. And so 'there is hope of a tree if it be cut down, that it will sprout again,' in that even if He was able to be put to death by His Passion, yet by the glory of His Resurrection, He came to the greenness of life again; 'His branches shoot,' in that the faithful being multiplied by His Resurrection grew out far and wide; His root as it were waxed old in the earth, in that the preaching of Him was to the unbelief of the Jews a despicable thing; 'and His stock dried in the dust,' in that in the heart of those that persecuted Him, which was uplifted by the wind of their unbelief, He was held as an object of scorn and contempt, in that He was capable of being put to death in the flesh; but 'at the scent of water He budded,' in that through the power of God His Flesh after demise returned to life, according to that which is written, Whom God hath raised from the dead. For in that God is a Trinity, the Holy Trinity, i.e. the Father, the Son, and the Holy Ghost, raised up to life the extinct Flesh of the Only-Begotten Son. And 'It brought forth foliage as when It was first planted,' in that the feebleness of the Apostles, which in the season of His death was afraid and denied, and by denying turned dry, by the glory of His Resurrection was again quickened in faith. In comparison with which Tree what is every man but dust? — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 10. But when man is dead, and stripped, and consumed, where, I pray, is he? There is no man without sin, save Him Who came not into this world by sin; and whereas all we are tied fast in the bonds of guilt, we die by the mere loss of righteousness. Of the robe of innocence given us aforetime in Paradise, we are stripped naked, and we are yet further consumed by the subsequent dissolution of the flesh. Thus man being a sinner dies in guilt, is stripped bare of righteousness, is consumed in punishment. This nakedness of his erring son the Father vouchsafed to cover, who said, on his returning to him, Bring forth quickly the first robe. For 'the first robe' is the robe of innocence, which man being created aright received, but being persuaded wrongly by the serpent forfeited. Against this same nakedness it is said, Blessed is he that watcheth, and keepeth his garments, lest he walk naked. For we 'keep our garments,' when we keep the precepts of innocency in our hearts, that whereas guilt strips us naked to the Judge, penance should cover us returning to the innocence we had forfeited. And it is well said, Where, I pray, is he? in that the sinner, man, refused to stand there where he was created; while here, where he fell, he is forbidden to stay for long. Willingly he forfeited his country, unwillingly he is driven forth from his exile, which he delights in. Where then is he, who is not in His love, where only it is truly to be? — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 11, 12. As if the waters fail from the sea, and the river being emptied drieth up: so man lieth down, and riseth not. The mind of man is the sea, and the thoughts of his mind, as it were, a wave of the sea; which sometimes swell in anger, are made calm by grace, and from hatred run out in bitterness; but when man dieth, 'the waters of the sea fail,' in that according to the words of the Psalmist, In that very day his thoughts perish. And again it is written concerning the dying soul, Also their love, and their hatred, and their envy shall perish together. Thus 'the river being emptied drieth up,' in that, when the soul is withdrawn, the body remains empty. For the lifeless body is as it were the empty channel of a river, wherein it is to be marked with an attentive eye that the present life, i.e. the time while the soul stays in the body, is likened to the sea and to a river, for the water of the sea is bitter, of a river sweet. And because we that are living here are at one time under the influence of certain bitternesses, and at another time are seen to be serene and gentle with sweetness, the course of the present life is set forth by the similitude of the sea and a river. But herein that seems to be exceedingly hard which is added, So man lieth down, and riseth not. Wherefore do we so toil and labour, if we are not straining after the recompense of the Resurrection? And how is it said, and riseth not, when it is written: We shall all rise again, but we shall not all be changed? And again, If in this life only we have hope of life in Christ, we are of all men most miserable: and when 'Truth' says by Itself, All that are in the graves shall hear His voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. But the sentence subjoined points out what distinction there is concealed in the sentence preceding. For it is added; Till the heavens be no more they shall not awake, nor be raised out of their sleep. For it is plain that they shall not rise again, that is, till the heavens be no more, in that except the end of the world come, the race of mankind shall not wake to life from the sleep of death. Not, then, that he shall not rise again at all, but that before the crumbling of the heavens the human race shall not rise again, is what he teaches. Moreover it is a thing to be marked, why after he had called man dead above, below he designates him not dead, but sleeping, and tells that he shall never rise again from his sleep until the heaven be crumbled in pieces, which is no otherwise than that it is plainly given us to understand, that by the likeness of the tree quickened afresh to life, he designates man a dead sinner, i.e. extinct from the life of righteousness; but when he speaks of the death of the flesh, he preferred to call this not death but sleep, teaching us surely the hope of the Resurrection; in that as a man quickly awakes out of sleep, so shall he rise in a moment at the nod of his Creator from the death of the body. For the name of death is horribly feared by weak minds, but the title of sleep is not feared. Hence Paul in charging his disciples saith, But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not as men without hope. For if we believe that Jesus died and rose again, even so them also which are fallen asleep in Jesus will God bring again with Him. How is it that the great Preacher calls the death of the Lord death, but the death of the servants of the Lord he names not death, but sleep; but that, having regard to the weak hearts of his hearers, he mixes the medicine of his preaching with wonderful art, and Him, Whom they knew to have risen already, he does not doubt to teach them was dead, while those, who had not as yet risen again, that he might teach the hope of the Resurrection, he calls not dead, but sleeping? For he did not fear to call Him dead Whom his hearers knew to have already risen, and He was afraid to call those dead, whose rising again they scarcely believed. Thus blessed Job, seeing that he does not doubt of those that are dead in the flesh waking again to life, calls them sleeping rather than dead. — Morals on the Book of Job, Book XII Hesychius of Jerusalem: By calling death "sleep," Job has clearly given us the hope for resurrection. However, he says, we will not awake "until heavens are no more." That is obvious, because, as Isaiah said, it is necessary that "they shall be rolled together like a scroll." It is necessary that all their powers are shaken, that the sun and the moon are obscured and that the stars, after being unsettled, fall like leaves. Then, at the sound of the trumpet, the angels will raise us from the dead, as from "sleep," obviously under the order and the sign of God. — HOMILIES ON Job 17.14.12 Augustine of Hippo: "The sea diminishes for a time and fills up soon. In speaking of the ebb and flow of the sea, it means, or on all the shores, when this phenomenon takes place, the water decreases and increases imperceptibly, at moments fixed by the motion of the moon, or that for us, or for other regions, the water rises until the middle of the day, then goes down again. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "As long as heaven remains, another will not be created," will not be added to the first. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 13. O that Thou wouldest defend me in hell! That before the coming of the Mediator between God and man, every person, though he might have been of a pure and approved life, descended to the prisons of hell, there can be no doubt; in that man, who fell by his own act, was unable by his own act to return to the rest of Paradise, except that He should come, Who by the mystery of His Incarnation should open the way into that same Paradise. For hence after the sin of the first man it is recorded, that a flaming sword was placed at the entrance of Paradise, which is also called 'moveable,' in that the time should come one day, that it might even be removed. Nor yet do we maintain that the souls of the righteous did so go down into hell, that they were imprisoned in places of punishment; but it is to be believed that there are higher regions in hell and that there are lower regions apart, so that both the righteous might be at rest in the upper regions, and the unrighteous be tormented in the lower ones. Hence the Psalmist, by reason of the grace of God preventing him, says, Thou hast delivered my soul from the lowest hell. Thus blessed Job before the coming of the Mediator, knowing of his going down into hell, implores the protecting hand of his Maker there, in order that he might be a stranger to the places of punishment; where, while he is brought to enjoy rest, he might be kept hidden from punishment. Hence he subjoins; That thou wouldest keep me secret, until Thy wrath quite pass by. For the wrath of Almighty God does herein execute the force of its severity every day, that those who live unworthily it swallows up in most worthy punishments. Which wrath now indeed 'passes by,' but at the end it 'quite passes by,' in that now it is executed, but at the end of the world it is finally consummated. Yet this wrath as to the souls of the righteous 'quite passed by' on the coming of our Redeemer, in that those the Mediator between God and man brought back from the prisons of hell to the joys of Paradise, when He did Himself go down there in pity. And on this subject it is necessary to be known, that the term 'wrath' does not suit the Divine Being, in that no disquieting influence disorders the simple nature of God. Whence it is said to Him, But Thou, Ruler of power, judgest with tranquillity, and orderest us with exceeding great regard. But because the souls of the righteous were one day to be set free by the coming of the Mediator from the regions of hell, though not the places of punishment, this too the righteous man foresees, and beseeching adds; And appoint me a set time, when Thou shouldest remember me. But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the Law, to redeem them that were under the Law. Thus the man of the Lord foreseeing this redemption, wherein many of the Gentile world as well were destined to be set free, as he himself says; Though these things Thou dost hide in Thine heart, yet I know that Thou dost remember all things; prays for a time for the remembering of him, to be appointed him with Almighty God. For it is hence that the Lord saith in the Gospel, And I, if I be lifted up from the earth, will draw all things unto Me, i.e. 'all things Elect;' for neither did the Lord, when He returned from hell, draw the Elect and the lost together, but He bore off all those things from thence, which He did foreknow would have attached themselves to Him. Hence He also says by the Prophet Hosea, I will be thy death, O death; I will be the biting of thee, O hell. Now what we put to death, we do our best that it should not be at all, and of that which we bite, a part we take away, and a part we leave. Therefore whereas the Lord wholly destroyed death in His Elect members, He proved Himself the 'Death of death;' but whereas He took a part from hell, and left a part, He did not wholly destroy but did 'bite hell.' Therefore He says, I will be thy Death, O death; i.e. 'in Mine Elect, I utterly destroy thee.' I will be the biting of thee, O hell; in that in taking those away, I pierce thee in part. And so let blessed Job, knowing of this coming of our Redeemer to hell, pray for what he foresaw in the future, and let him say, And that Thou shouldest appoint me a set time wherein Thou wouldest remember me. — Morals on the Book of Job, Book XII Olympiodorus of Alexandria: The meaning is, "Oh that in the time when you were inflamed with rage against me, you would have kept me in custody in the netherworld—there, in fact, custody is not due to faults—and that you would not have forgotten me completely but would have set a time for my custody there!" Job has given us a reason for his desiring death. Without trials, he says, while being kept there, I will wait for resurrection. In fact, Job says, if a person dies after completing the days of this life, he does not withdraw into nonexistence but lives in his soul and waits for resurrection. — COMMENTARY ON Job 14:13-14 Augustine of Hippo: "What have you kept me in the tomb? Such are my hopes of resurrection, that I wish I were no longer prey to the uncertainties of this life. "Why did you not hide me until your anger was appeased? Hence this word: "Hide yourself until the wrath of God is past." That is to say, until this mortal life ends, and the resurrection arrives. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 14. Thinkest thou that a dead man shall live again? It is common with righteous men, in that which they themselves feel to be sure and well grounded, to urge something as if in doubting, so as to put the words of the weak into their own lips; and again by a strong sentence they gainsay utterly him that halts in doubtfulness, that by that which they are seen to put forth doubtfully, they may in some degree condescend to the weak, and hereby, that they deliver a sure sentence, they may draw the doubtful minds of the weak to firm ground. Which whilst they do, they are following the pattern of our Head. For our Lord, when He was near to His passion, took up the voice of those that were weak in Himself, saying, O My Father, if it be Possible; let this cup pass from Me; and that He might remove their fear, He took it in Himself. And again shewing by obedience the force of strength, He saith, Nevertheless, not as I wilt, but as Thou wilt. That so when that thing threatens us which we would not have take place, we should so in weakness pray that it may not, as that in strength we may be ready for the will of our Creator to be done, even in opposition to our own will. After this pattern, then, the words of weakness are sometimes proper to be adopted by the strong, that by their strong preachings afterwards the hearts of the weak may be more acceptably strengthened. Hence blessed Job when he uttered words as of one in doubt, saying, Thinkest thou that a dead man shall live again? presently added the sentence of his sure belief, whereby he saith, All the days that I now serve militant will I wait, till my change come. He that waits for his change with such ardent longing, shews how great his certainty was of the Resurrection, and he makes it appear how greatly he looks down upon the course of the present life, who designates it a 'service militant.' For in the militant state there is the going on continually to an end, day by day the finishing of the conclusion is expected. Thus he despises the course of this life, and looks for the settling of fixedness, who hereby, that he is serving subject to changeableness, is in haste to attain to his change. For to the just man in this life the very load of his corruption is burthensome. Because watchings exhaust with weariness, sleep is sought, that the labour and harassing effect of watchings may be moderated: but sometimes even sleep kills. Hunger wastes the body, and that its craving may be banished, victuals are sought after: but frequently even the very victuals oppress, which had been sought in order to banish the oppression of debility. And so the load of corruption is a heavy burthen, which except it were so heavy, Paul would never have said, For the creature was made subject to vanity, not willingly, but by reason of Him Who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. So let the holy man, longing for the state of incorruption, say, All the days that I now serve militant will I wait till my change come. In which same change what it is that takes place, he adds. — Morals on the Book of Job, Book XII Augustine of Hippo: "For if man dies, he shall live:" This life is not the true life. "When all his days are over," then he will live. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Didymus the Blind: Since Job wants to show that not only the body is resurrected but also the soul whose thoughts are fixed on God, he says, "You would call, and I would answer you." For listening when God calls is a quality of a creature endowed with reason, that is, the soul. — COMMENTARY ON Job 14:15B Gregory the Dialogist: Ver. 15. Thou shalt call me, and I will answer Thee. We are said to answer anyone, when we do works in turn answerable to his deeds. Thus in that change the Lord 'calls,' and man 'answers,' in that, before the brightness of The Incorrupt, man is shewn forth incorrupt after corruption. For now so long as we are subject to corruption, we do not in any wise 'answer' our Creator, seeing that whereas corruption is far from incorruption, there is no similarity suitable to our answering. But of that change it is written, When He shall appear, we shall be like Him: for we shall see Him as He is. Then therefore we shall truly 'answer God,' Who 'calleth,' when at the bidding of the Supreme Incorruption we shall arise incorruptible; and because the creature is not able to earn this by itself, but it is brought to pass by the gift of Almighty God alone, that it should be changed to that exceeding glory of incorruption, it is rightly subjoined; Thou wilt stretch forth Thy right hand to the work of Thine hands. As if he said in plain words; 'For this reason Thy corruptible creature is able to hold fast unto incorruption, because he is lifted up by the hands of Thy power, and is kept by the grace of Thy regard, that he should hold fast.' For the human creature by this alone, that it is a creature, has it inherent in itself to sink down below itself, but man has obtained it from his Creator, that he should both be caught above himself by contemplation, and held fast in himself by incorruption. And so that the creature may not fall away beneath himself, but hold on in incorruption, he is lifted to the stedfastness of immutability by the right hand of His Maker. Moreover it may be that by the title of 'the Right Hand' the Son may be designated; in that, All things were made by Him. Thus Almighty God 'stretched out His Right Hand to the work of His hands,' because, that He might lift on high the human race, become refuse and grovelling in the lowest things, He sent the Only-Begotten One, made Incarnate for this end. By Whose Incarnation it has been vouchsafed to us that we, who fall into incorruption of our own will, should one time be enabled to answer God when He calls us in the glory of incorruption. Wherein who can estimate the bountifulness of Divine Mercy, that He should bring man after sin to such a height of glory? God takes account of the bad things we do, yet by the grace of His lovingkindness He remits them to us in mercy. — Morals on the Book of Job, Book XII Augustine of Hippo: "If you call me, I will answer you," I will obey you, without being stopped by death. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 16. For now Thou numberest my steps, but Thou sparest my sins. God 'numbers our steps,' when He marks each one of our several deeds for the recompensing them. For what is denoted by the steps, but each particular act of ours? Thus Almighty God both 'numbers our steps' and 'spares our sins,' in that He at once surveys our actions with exactness, and yet remits them in mercy to those that repent, Who both sees obduracy in those that sin, and yet softens it into penitence by preventing grace. Thus He 'numbers sins,' in that He turns us ourselves to bewail the several things which we have done. And He remits them in mercy, in that whilst we our own selves punish them, He Himself never judges them in the last reckoning, as Paul testifies, who saith, For if we should judge ourselves, we should not be judged. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 17. Thou hast sealed up as it were in a bag my transgressions; but Thou hast healed mine iniquity. Our 'transgressions are sealed up as it were in a bag,' in that that thing which we ourselves do in outward act, except we wash away by penance in the mean while, is kept in the secresy of God's judgments under a kind of hiding, that one day it may also come forth out of the bag of secresy into the publicity of the Judgment. Hence it is said by Moses too; Is not this laid up in store with Me, and sealed up among My treasures? In the day of vengeance I will repay them. But when for the evil things that we have done, we are bruised with the stroke of discipline, and lament the same by penance, He 'sealeth up,' and 'healeth' our iniquity, in that He neither leaves things unpunished here, nor reserves them to be punished in the Judgment. Thus He 'seals transgressions,' in that He marks them with exactness here, to chastise them with the rod, but He 'heals' them, in that He wholly remits them in the stroke. Hence the iniquity of that persecutor of Him, whom He laid prostrate on the ground, He did also by sealing heal, seeing that He said concerning him to Ananias; He is a chosen vessel unto Me to bear My Name before the Gentiles, and kings, and the children of Israel. For I will shew him how great things he must suffer for My Name's sake. For to that man, whom on account of past transgressions He still threatens with future sufferings, what he had done wrong, surely He kept sealed in the heart; but as surely in so sealing He had healed his transgressions, in that He called him 'a chosen vessel.' Or, surely, 'our transgressions are sealed in a bag,' when the evil things we have been guilty of, we reflect on continually with a heedful heart. For what is the heart of man, but God's 'bag?' wherein whilst we earnestly look to see how much we transgress, we carry our sins as it were 'sealed up in God's bag.' Did not David keep his sin 'sealed up in a bag,' when he said, For I acknowledge my transgressions, and my sin is ever before me. And because the faults, which we are made acquainted with in reviewing and repeating, the pitiful Creator remits to us, after the 'transgressions being sealed in a bag,' it is rightly subjoined, But Thou hast healed mine iniquity: as if he said in plain speech, 'What things Thou dost now seal, so that I in repenting should see, doubtless Thou doest it, that in the retribution they should never be seen.' — Morals on the Book of Job, Book XII Augustine of Hippo: "You sealed in a sack my iniquities," to restore them to me. "You have taken note of those which ignorance has made me commit:" yes, even of those. These involuntary errors are the punishment of sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 18, 19. And surely the mountain falling slippeth away, and the rock is removed out of his place. The waters wear the stones, and by washing little by little the earth is consumed, and so Thou wilt in a like way destroy man. MORAL INTERPRETATION This is very often the case, that upon rocks falling, a piece of rock is removed to other places; that waters wear stones, and little by little the ground is wasted by the washings of the flood: but we have need to make out with great diligence that which is brought in; and man Thou wilt in a like way destroy. For what is that, that to a mountain falling, a rock removed, a stone worn hollow, and ground consumed by the washing of the flood, the ruin of man is likened, but this, which we are plainly given to understand, that there are two sorts of temptations, one sort, which passes in the mind even of the good man by sudden accident, that he should be so tempted of a sudden, that by the unexpectedness of the event it should make him reel, and bring him to the ground, and that he does not see his falling, until after he has fallen; while there is another which comes by little and little into the mind, and by gentle suggestions corrupts the resisting soul, and not by its excessiveness but by its importunity wastes all the powers of righteousness therein? And so, whereas there is one sort of temptation, which by a sudden assault very often brings the good down to the ground, let it be said, And surely the mountain falling cometh to nought, and the rock is removed out of his place, i.e. the holy mind, whose place was righteousness, is by a sudden impulse removed into sin. Again, because there is another sort of temptation, which infuses itself gently into the heart of man, and wears and wastes all the hardness of its resolution, let it be said, The waters wear the stones; in this way, viz. that the unremitted and soft flatteries of lust suck away the hardness of the soul, and the slow and penetrating evil habit corrodes the hard and forcible purpose of the mind. Hence it is added, And by washing the ground is consumed little by little. For as when water flows in, 'the ground is consumed little by little,' so when bad habit creeps on by gentle degrees, even the strong mind is engulphed. Hence it is well added, And Thou wilt in a like way destroy man, i.e. in this way, that when Thou by a righteous appointment sufferest temptation of a sudden to get the dominion over the mind of him, who is seen to have his stand on high, Thou causes; 'the mountain to fall and slip away,' and when the will is changed to evil, it is as if 'the rock were removed to a new place,' but whilst Thou lettest a gentle and fine yet unremitting temptation prevail over the minds of those, who are accounted strong, 'the waters in a manner wear the stones, and by washing, the ground is consumed little by little,' in that the hardness of the mind being subdued by gentle suggesting is made soft. Let us see how that David was a 'high mountain,' who was enabled to contemplate such great mysteries of God by the Spirit of prophecy; but let us mark how he 'slipped down,' by a sudden fall, who whilst walking on the solar, lusted after and carried off another man's wife, and killed her husband with loss to his own army. Then 'fell a mountain with a sudden fall,' when that mind which was used to dwell with heavenly mysteries, was overcome by sudden temptation, and brought under to such most monstrous pollution. And so 'the rock was removed from its place,' when the mind of the prophet being shut out from the mysteries of prophecy came to imagine filthy things. Let us see moreover how 'the waters wear the stones, and by washing the ground is consumed little by little,' in that Solomon by an immoderate intercourse and frequency with women was brought to this pass, that he built a temple to idols: and he who had before erected a temple to God, by frequency of lust, being even bowed down under misbelief, was not afraid to erect idol temples. And so it came to pass, that by unremitting wantonness of the flesh, he was brought even to misbelief of the spirit. What else then, but that the 'waters did wear away the stone, and by washing the ground was consumed little by little,' in that by the encroaching of sin as it flowed in little by little, the ground of his heart crumbled away unto wasting? Thus let blessed Job consider both sorts of temptation, whether the sudden and excessive, or the gentle and prolonged sort, let him contemplate the falls of his fellow-creatures, and from those things which take place outwardly let him catch the keynote of his contemplation within, saying, And surely the mountain falling cometh to nought, and the rock is removed out of his place: the waters wear the stones, and by washing little by little the earth is wasted; and Thou wilt in like manner destroy men; i.e. 'as these things without sense at one time are brought to the ground suddenly, at one time are worn little by little by the softness of water being let in; so likewise him, whom Thou hast created a reasoning creature, Thou dost either overthrow by sudden temptation, or permittest to be worn and wasted by a long and gentle one.' — Morals on the Book of Job, Book XII Augustine of Hippo: "The mountain sinks, and disappears. Thus man falls, so high up, so firm as he is. "And the rock is getting old, at the very place it occupies. Like the man in his family, in the rank where he is. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "By the overflowing of its many abysses. Thus man is reduced to misery when he is undermined by the continual overflowing of his desires. "You have confused the hopes of man. Here there is a gradation of the mountain to the rock, rock to stones, stones to grain of sand; carnal men undergo all these vicissitudes; and it is rightly said, "You have confused. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 20. Thou hast strengthened him for a little space, that he might pass by for ever. LITERAL INTERPRETATION Man has been 'strengthened here for a little space,' in that he has received here powers of living for a while, that he should for ever pass away thither, where no end should bound and shut in his life, but in this moment's space where he has been 'strengthened,' he extracts that wherefrom in the everlasting world he may either find how always to have joy, or not ever escape the punishments he has entered upon. And for this reason, that 'he has been strengthened for a little space,' to 'pass away for everlasting,' it is fitly added immediately; Thou wilt change his countenance, and send him away. 'The face of man is changed,' when his form is wasted by death; but 'he is sent away,' in that from those things which he kept willingly he is necessitated to pass away to the eternal world against his will, and while he is brought thereunto, these things which he held long and thought on, how it will be with them now left behind him he knows nothing. — Morals on the Book of Job, Book XII John Chrysostom: "A person is punished," Job says, "and, even if he has many descendents, he does not know them. In fact, after his death, he is often deprived of the pleasures that he was accustomed to enjoy while alive. What is the pleasure of leaving children after one who has departed?" You see, everywhere Job emphasizes the ephemeral character of life. It is impossible to come back and to return down here. Even if he leaves children after him, he does not know how they will prosper. He does not know at all whether his descendants will be numerous or scarce. What is more painful than to ignore one's successes and to go away alone by only knowing one's afflictions? Even if something good happens to him after his death, he does not know, nor will he ever know it [in this life]; but what he surely knows now is that "his flesh is in pain and his soul mourns." — COMMENTARY ON Job 14:20-22 Augustine of Hippo: "You have shaken it forever," so that it will perish. to annihilate those hopes which delight the carnal man. "You changed his face and moved him away from you. The image of God was destroyed in him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 21. Whether his sons be in honour or dishonour, he perceiveth not. For as they, who are still living, know nothing of the souls of the dead, in what place they are held; so the dead, concerning the life of those living after them in the flesh, know not at all how it is ordered; in that both the life of the spirit is far from the life of the flesh, and as the corporeal and incorporeal are things different in kind, so are they parted in knowledge. Which however is not to be imagined concerning holy souls, in that they which behold the brightness of Almighty God within, we cannot for a moment suppose that there is any thing without that they know not. But because carnal persons bestow their chief affection on their children, blessed Job declares that they are hereafter ignorant of that, which they loved here with all their heart, so that 'whether their sons be in honour or dishonour they know not,' whereas their care for these was always preying upon their minds. MORAL INTERPRETATION Which however if it is to be understood in a spiritual sense, with no unfitness by the title of sons we have works denoted, as Paul saith of woman, Notwithstanding, she shall be saved in childbearing. Not that a woman, who being devoted to continency never bears children, shall not be saved, but she is said to be 'saved by childbearing,' because by the operation of good works she is united to everlasting salvation. Thus the children in honour are good deeds, and the children in dishonour are bad deeds. And often man strives to do things with a good intention, yet by reason of the many occasions that creep upon him, how his actions are accounted of in the sight of Almighty God is a thing uncertain. And so 'whether his sons be in honour or dishonour he perceiveth not,' in that his works being sifted with a searching scrutiny, whether they be approved or condemned he cannot tell. Thus here man is placed in the painfulness of labour, and thither he is brought in the fearfulness of misgiving. — Morals on the Book of Job, Book XII Augustine of Hippo: "His sons are many, but he does not know. He dies while his posterity increases. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 22. But his flesh while he liveth shall have pain, and His soul shall mourn over himself. Concerning the married Paul saith, Nevertheless, such shall have trouble in the flesh. But they may 'have trouble in the flesh here,' who are even now leading spiritual lives. Wherefore then is it said as it were in a special sense, that there is 'trouble of the flesh' to married persons, seeing that it is not far removed even from the life of the spiritual; excepting that those commonly meet with worse troubles from the flesh, who delight themselves with the pleasures of the flesh? And it is well said, And his soul within him shall mourn over himself; in that whosoever desires to rejoice in himself, by this alone is henceforth in woe, viz. that he has gone far from the true joy. For the true joy of the soul is the Creator. Therefore it is meet that man should ever find in himself sorrow, who, forsaking His Creator, sought joy in himself. — Morals on the Book of Job, Book XII Augustine of Hippo: "His flesh shuddered with pain. The slave of the flesh deplores his fate; he groans like the animal; the spiritual man, on the contrary, knows well that if the exterior is destroyed, the interior is renewed from day to day (2): it experiences it in itself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Chap. xv. 1. Then answered Eliphaz the Temanite, and said, Should a wise man answer as if speaking into the wind, and fill his belly with burning? ALLEGORICAL INTERPRETATION We have already said frequently that blessed Job bears a type of the Holy Church universal, and that his friends bear the likeness of heretics, who as it were on the plea of defence of the Lord find occasion of foolish talking, and let loose insulting words against good men; to whom all is displeasing that is thought by the faithful, as though it were uttered to the wind. Whence it is said now, Should a wise man answer as if speaking into the wind? Nor do they account the words of the good as the sayings of reason, but as the stingings of madness. Whence it is added, And shall he fill his belly with burning? in that those things even which they know themselves to say by way of insult, they are ever bent to palliate, as has been said, on the ground of defending the Lord. — Morals on the Book of Job, Book XII Julian of Eclanum: Holy Job had not only shown that Zophar's words were ridiculous but also had reproved all his friends in common. They all thought that wisdom had to be judged according to the limits of their age. Since he had also discussed many issues concerning both human and divine nature, Eliphaz gets offended. He tries to accuse [Job] openly of different iniquities; since he has no decisive evidence, Eliphaz takes refuge by drawing a comparison with the people of previous generations, without showing any humility but by considering himself to be wiser than anybody else. — EXPOSITION ON THE BOOK OF Job 15:1-3 Julian of Eclanum: "Will the wise answer as if he speaks in the wind, or will he fill his stomach with ardor?" [Eliphaz] wants to demonstrate that Job's longwinded speech is a proof of foolishness and that the words Job said were dictated by anger and not suggested by reason. "Will the wise answer as if he speaks in the wind?" Since holy Job, after the beginning of his speech, had left his antagonists behind and had turned his words to God, Eliphaz says that it is not worthy of a wise man, after neglecting the opponent in a debate, to speak as if in the wind and to pronounce whatever he wants without the fear of an adversary. — EXPOSITION ON THE BOOK OF Job 15:1-3 Augustine of Hippo: "He multiplied the pains in my bowels. The spirit of science, by means of its consolations, lends itself rather to the weight of sorrow, but you who fill the entrails with soreness, it is not the spirit of science that inspires you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Whence Eliphaz adds; Thou reprovest with words him that is not equal to thee, and thou speakest what is not expedient for thee. Now they suppose that no one has the fear of the Lord, saving him whom they can draw into the foolishness of their own confession. — Morals on the Book of Job, Book XII Julian of Eclanum: "You accuse with your words him who is not equal to you and say what is not profitable to you." Your purification is an accusation against God. In fact, if you are afflicted undeservedly, he who is afflicting you is undoubtedly accused of iniquity. — EXPOSITION ON THE BOOK OF Job 15:1-3 Gregory the Dialogist: Hence he adds, Yea, thou castest off fear, and hast taken prayer before God. 'Taken' means 'taken away;' as if he said in plain terms, 'Presuming on Thine own righteousness, thou scornest to implore the grace of Thy Creator.' For when heretics do not find real evils to urge against the good, they feign things to reproach them with, that they may seem righteous, and it very often happens, that they come to open words of insult. — Morals on the Book of Job, Book XII Augustine of Hippo: "Have you not rejected fear? You did not have the fear of God, by addressing these reproaches to him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Whence it is still further added, For thine iniquity teacheth thy mouth, and thou followest the tongue of the crafty. 'Iniquity teaches the mouth,' when there is conceived by a bad life somewhat to be spoken of a worse kind. Now because blessed Job was free in speech in proportion as he was holy in action, by his friends, who hold the type of heretics, he is found fault with at once on the grounds of a wicked life and of a bold mouth, so that it should be said, Thine iniquity teacheth thy mouth. As if it were said to him in plain words, 'What thou speakest wickedly, thou hast learnt of a more wicked life.' But it often happens that heretics, whilst in seeming they venerate God, oppose His mysteries, and they think it humility if they deny the truth. For there are some, who imagine that they are bringing injury upon God, if they confess that He took true flesh, or if they should think that He was capable of really dying for us in the flesh. And whilst they endeavour as it were to bestow upon God a greater degree of honour, they are enforced to deny the real praises of His goodness. For in praise of His charity what is there more efficacious, than that in our behalf He should make those things meet to Himself for the undertaking them, which seem for Him unworthy. But Holy Church confesses His very and true Flesh, His very and true Death, but in declaring these things she is thought by Heretics to put an indignity upon God. Whence it is said now, And thou followest the tongue of them that blaspheme. And if any piece of adversity befall her in this world, they say that it was brought upon her by this very injuriousness of her confession. — Morals on the Book of Job, Book XII Hesychius of Jerusalem: Because Job reproached his friends with confidence, they were irritated and hurt. This did not demonstrate any arrogance before God. In fact, since Job trusted in his own innocence, he did not take seriously at all the vain power of his accusers. Feeling ashamed in rebuking Job for his former words, [Eliphaz] says, in a vain attempt at useless chatter, that Job spoke of him with arrogance before God. And then, without waiting any longer, he hastens to reveal the reason why he denigrated Job, because Job had no consideration for "the words of the powerful." — HOMILIES ON Job 18.15.5B Augustine of Hippo: "And you preferred the language of the wicked; That of the curse. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 6. Thine own mouth shall condemn thee, and not I; yea, thine own lips shall answer thee. For because they suppose that the evils of adversity break out in consequence of the erroneousness of confession; they say that 'her own lips shall answer her,' so that fault of utterances should be the cause of the scourge. But sometimes they desire to repress it as if by reasoning. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 7, 8. Art thou the first man that was born? or wast thou made before the hills? Hast thou heard the secret of God? and shall His wisdom be inferior to thee? Whence Eliphaz sets himself to reprove blessed Job as it were on principles of reason, saying, Art thou the first man that was born? or wast thou made before the hills? Hast thou heard the secret of God? and shall His wisdom be inferior to thee? As if He said in plainer words, 'Thou, who speakest of the Eternal One, consider that thou art a creature of time. Thou that arguest concerning His wisdom, remember that Thou knowest not His counsel.' But that Heretics for this take up the words of the defence of the Lord, that they may appear to be learned, and whilst they seem to defend the glory of God, are making known their knowledge to men, the very words of Eliphaz subjoined bear witness, who began indeed to speak of the wisdom of God, but immediately fell into self-elation. — Morals on the Book of Job, Book XII John Chrysostom: Eliphaz is just about to say, did you by any chance exist before the entire world, so that you learned about the most ancient times? Or did you learn anything from the mouth of God? You are not superior to us in knowledge at all. Since you had said that "wisdom is found in a long time," are you not caught in a trap now? In fact, you are not aged at all, nor were you born before the universe. But Job said that so that his friends might show their pride. — COMMENTARY ON Job 15:7A-10B Augustine of Hippo: "What! would you be the first one called to life? Because you are so beautiful. "Have you been trained before the hills? By the hills, we must also hear the mountains: that is to say, before all the Virtues and Powers. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 9. What knowest thou that we know not? What understandest thou which is not in us? Which same sentences plainly shew in what exaltation of mind all that comes forth, which sounds as if it were for defence of the Lord. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 10. With us are both the gray headed and very aged men, much elder than thy father. That all Heretics are gone out of the Holy Church Universal, John testifies, when he says, They went out from us, but they were not of us. But that those things which they maintain they may recommend to the weak minds of their fellow-creatures as on the grounds of antiquity, they testify that they have ancient fathers, and the very Doctors of the Church themselves they declare are the masters of their school; and whilst they look down upon present preachers, they pride themselves with unfounded presumption on the tutorage of the ancient fathers, so that they avouch that the things they themselves assert the old fathers held as well, in order that what they are not able to build up in truth and right, they may strengthen as by the authority of those. But because it is written, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth, oftentimes Holy Church travails with countless adversities in this life, and the life of the children of perdition is let to go free of the scourge, in proportion as it is not reserved for any rewards. But Heretics seeing the tribulations of Holy Church, look down upon her, and fancy that she is bruised by such a multitude of strokes, in due of a false creed. — Morals on the Book of Job, Book XII Augustine of Hippo: "We also have old men, men full of years. There are some of us who know what we do not know. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 11. Is it a great thing that God should console thee? But thine evil words prevent this. As if he said to him in plain words; 'If thou wouldest amend thy profession of faith, thou mightest long ago have had consolation in thy scourges.' — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 12. Why does thine heart lift thee up, and hast thou thine eyes astonished as thinking of great things? Often the mind of the righteous is so suspended in contemplating things on high, that outwardly their face seems to have been struck with stupefaction. But because Heretics are not taught to enforce the power of contemplation in secret, they think that it is done by the just, and those that are imbued with a right understanding, more in hypocrisy than in truth, in that what they cannot themselves obtain the possession of, they do not suppose exists in others in a genuine way. — Morals on the Book of Job, Book XII Augustine of Hippo: "What was not the pride of your heart, the boldness of your look? What did not he expect? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 13. Why dost thy spirit swell against God, that thou lettest such words go out of thy mouth? Very often when the righteous are afflicted with any woes, they are forced to confess their works, as blessed Job had done, who after just living was pressed down by the strokes of the rod; but when the unrighteous hear their sayings, they think that they are uttered in self-exaltation rather than in truth. For they weigh the words of the righteous by their own feelings, and do not think that good words can be said in a humble spirit. For as it is a great sin, for a man to ascribe to himself what there is not, so it is commonly no sin at all if he speaks with humility the good that there is. Hence it often happens that the just and unjust have words that are like, but always a heart that is widely unlike, and the same sayings for which the Lord is offended by the unrighteous, He is even propitiated by the righteous. Thus the Pharisee when he entered the temple said, I fast twice in the week; I give tithes of all that I possess. But the publican went out justified more than he. Hezekiah too, the king, when he was afflicted with sickness of the body, and brought to the last point of life, said with his heart pierced in prayer, Remember now, O Lord, I beseech thee, how I have walked before Thee in truth, and with a perfect heart, Nor yet did the Lord disregard this confession of his perfectness, or refuse him, whom He immediately heard effectually in his prayers. See, the Pharisee justified himself in act, and Hezekiah maintained himself to be just in thought as well, and by the same act by which the one offended, the other propitiated God. Wherefore then was this, but that Almighty God estimates the words of each by the thoughts within, and in His ear those are not high, which are uttered with a lowly heart? Hence blessed Job, where he put forward his deeds, did not in the least degree swell out against God, in that those things which he had really done, he spoke with a humble spirit. Now Heretics are accustomed to mix some true points with the statements of their erroneous persuasions. And the friends of blessed Job, though in the reproving of him they are altogether deceived, may yet even say some things true, which they learnt by frequent communication with him, whose words were they all to be contradicted, the Apostle Paul would never have brought forward the sentence of Eliphaz saying, He taketh the wise in their own craftiness. And so, because those things which they say right, they do not rightly say against blessed Job, let us in their sayings at once tread under our feet the mischief of indiscretion, and sift the marrow of rightness. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 14. What is man, that he should be clean? MORAL INTERPRETATION For hereby alone that he is called 'man' he is described as earthly and weak; for man is so named ['homo' from 'humus,' as Hebrew 'Adam'] from the earth. And how is it possible for him to be free from stain, who being made of earth of his own will fell into infirmity? where it is added; And he that is born of a woman, that he should be righteous? For the first piece of unrighteousness the woman proffered to the man in Paradise. And so how shall he appear righteous, who was born of her that proved the bidder of unrighteousness? — Morals on the Book of Job, Book XII Olympiodorus of Alexandria: "Who is the person," Eliphaz asks, "who can be blameless or can proclaim, I am righteous?" If, in fact, those who are very holy, both men and angels, and the purity itself of heaven before the judgment of the most pure God appear to be unclean, what should we say about the damnable and impure human being who drinks iniquity like a draught? He has said this because humans commit sin deliberately. The words "as he does not trust his saints" may also be interpreted in this manner, since the angels themselves can become different in their nature, and actually some of them slipped away from their own former position. Heaven is not pure because of this, and it is also often obscured by clouds. — COMMENTARY ON Job 15:14-16 Gregory the Dialogist: Ver. 15. Behold, among His saints there is no one that is unchangeable; the heavens are not clean in His sight. MYSTICAL INTERPRETATION He repeated that with the title of 'the heavens,' which he before denoted by the appellation of the 'Saints.' For it is written concerning those very Saints; The heavens are telling the glory of God; all of whom have by nature in themselves changeableness proper to them, but while they earnestly desire to attach themselves always to the unchangeable 'Truth,' in attaching themselves they bring it to pass that they become unchangeable; and whilst they keep themselves fixed thereto with a full affection, they one day obtain that being carried above themselves, they get the better of this, that in themselves they were changeable. For what is changeableness but a kind of death? which while it changes one thing into another, as it were kills that which was, that that should begin to be which was not. And it is written concerning the Author of all things, Who only hath unchangeableness, in that He only is unchangeable in Himself. Concerning whom it is written by James; With Whom is no variableness, neither shadow of changing. For changeableness itself is a shadow, which if it altered the light by any changes, would as it were obscure it. But because in God changeableness entereth not, 'no shadow of changing' intercepts His Light. Now it is well said, the heavens are not clean in His sight, in that by themselves before the strict cognizance of God not even they can be clean to perfection, who are preachers of cleanness, as John testifies, who saith, If we say that we have no sin, we deceive ourselves. If then 'among His Saints there is no one unchangeable, and the heavens are not clean in His sight,' who may presume in himself upon the practice of righteousness? — Morals on the Book of Job, Book XII Augustine of Hippo: "If fidelity is not in his saints himself. The future is so uncertain! he deceives us, and we announce many projects without accomplishing them. "The sky is not pure before him," he wants to speak of those who live in heaven, or of the saints themselves, because God lives in them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 16. How much more abominable and useless is man, which drinketh iniquity like water? He who first said it was impossible that man should of himself be clean from sin, and righteous, calls him 'abominable' and 'useless;' 'abominable' on account of the uncleanness of his stain, but 'useless' on account of the unrighteousness of an imperfect life; who however may be understood as 'abominable and useless' in another sense. For often a bad man seems to do some things rightly, but by those things which are wrong, even those which are right belonging to him are brought to nought; and because the evil ones are very displeasing to God, neither are those pleasing which seem to be good. And so he, that is 'abominable' before God in his evil things, is 'useless' in the good; in that whilst he shews himself an object of execration to God by wicked deeds, neither is that which seems right proceeding from him well-pleasing. And it is well said, Which drinketh iniquity like water. For what is eaten is swallowed not without delay, seeing that it is chewed in order to be swallowed; but what is drunk has no hindrance to be swallowed, in proportion as it hath again no need to be chewed. And so because sin is committed by the foolish man without any drawing back, iniquity is drunk like water. For because he does unlawful things without fear, he swallows the draught of iniquity without let or hindrance. — Morals on the Book of Job, Book XII Ishodad of Merv: "He will drink iniquity like water." The author says these words in order to show that [human beings] enjoy uttering blasphemies. — COMMENTARY ON Job 15:16 Gregory the Dialogist: Ver. 17. I will shew it thee, hear me; and that which I have seen I will declare to thee. All arrogant persons have this proper to them, that when they have a right notion, though the thing be little, they wrest it to serve the turn of pride, and by the same act whereby from understanding they might to themselves be raised higher, from swoln pride they only fall into the pit of self exalting, account themselves better instructed than the learned, and they exact respect for themselves from their betters, and stand upon it to teach as with authority those that are holier men. Hence it is now said, I will shew thee, hear me. And because he teaches with less authority who tells things that he has heard, than he who tells those things which he has seen, in order that Eliphaz may claim to himself the stronger kind of authority, he says, And that which I have seen I will declare. But because Heretics are sometimes confounded by their fathers being condemned, and yet bring forward as it were with authority the sentences of those, by whose folly they are deservedly rejected; the very audacity of Heretics is itself rightly introduced. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 18. Wise men confess, and do not hide their fathers. And at once they leap out in praise of them, and boast that they had been as it were the only rulers of the Church. Hence it is yet further added, Unto whom alone the earth was given, and the stranger passed not among them. They think that 'the earth was given to their fathers alone,' in that the masters of their erroneous teaching alone really had rule in the Church. And who is termed 'the stranger,' but the Apostate Angel? Whence too it is said by the Psalmist concerning all the wicked spirits together; For strangers are risen up against me, and oppressors seek after my soul. And so Heretics, because they think that the hearts of their doctors were not subject to the Apostate Angel, say that 'the stranger passed not among them.' For which same stranger to pass through each individual, is his putting wicked thoughts into his heart. And hence it is said by the voice of the Prophet of the evil spirits arrayed against the soul standing erect, Which have said to thy soul, Bow down, that we may go over. But whereas Eliphaz the Temanite, when going to tell some things, wishes to be heard, though he knows many things which were proper to be said, and yet does not know that they were not proper to be said to blessed Job, let us hear the sentences which he uttered against blessed Job. For neither ought we to consider the person to whom, but only what it was that he said. — Morals on the Book of Job, Book XII Augustine of Hippo: "What wise men said, and what they taught their fathers. Because the Apostles announced the truth to the Jews themselves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: Eliphaz adds, "No stranger marched against them," that is, the wise are those who enjoy peace and transmit it to their descendants. "No stranger marched against them." This means they made no war nor saw any fight nor knew any revolt, but they stood with nobility and bravery. They did not only survive but also possessed great force and power and enjoyed a profound peace. — COMMENTARY ON Job 15:17-23B Augustine of Hippo: "The land alone has been given," so that they dwell in it. "Among them came no stranger," no saint, or even no angel; they will be in deep security. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 20. The wicked man feels proud all his days. LITERAL AND MORAL INTERPRETATION The Elect also are apt to feel pride in some of their thoughts and actions. But because they are Elect persons, they cannot feel pride all their days, because before they end their lives, they turn their hearts from self-exaltation to the fearing of humility. But 'the wicked man feels pride all his days,' in that he so brings his life to an end, that he never departs from self-exalting. He looks round him on all that is flourishing in time, and he neglects to consider whither he is being carried for ever. He puts his trust in the life of the flesh, and thinks that those things continue for long, which he holds at the moment. His mind is set firm in self-exaltation, every one of his kin is brought into contempt, how suddenly death creeps upon him he never takes thought, how certain his happiness he never reflects; whereas if he did but turn his eyes to the uncertainty of fleeting life, he would never keep for a certainty things uncertain. And hence it is well added; And the number of the years of his tyranny is uncertain. For he ought not to have felt pride at all, even if he might have had the number of his years assured, so that knowing how long he should live, he might know beforehand when to withdraw himself from self-exaltation. But since the present life is always uncertain, death's creeping upon him ought always to be apprehended the more, insomuch as it can never be foreseen. And he rightly calls the pride of the wicked, 'tyranny.' For he is justly styled a tyrant, who in the commonwealth takes the lead without right. And be it known that every proud man, according to his several measure, exercises tyranny. For what sometimes one person practises in the commonwealth, in this case, by power of high office accorded to him, another in a province, another in a city, another in his own family, this same another by concealed wickedness practises to himself in the thought of his own heart. Nor does the Lord regard what amount of evil each person may be able to do, but what amount he may have the mind to do. And when the power is wanting without, he is, a tyrant within himself, whom iniquity lords it over within; for though he does not oppress his neighbours outwardly, yet inwardly he seeks to possess power, in order to oppress them; and because Almighty God considers the hearts of men, the wicked man has already done in his eyes the thing that he conceived. Now our Creator willed that our end should be hidden from us with this view, that whereas we are uncertain when we may die, we may always be found ready for death. Hence after it has been said, All his days the wicked man feels proud, he rightly adds, and the number of the years of his tyranny is uncertain. As if it were said in plain words, 'Wherefore is he lifted up as if on the grounds of a certainty, the tenure of whose life is held under the penalty of uncertainty?' But Almighty God not only reserves future punishments for those that live wickedly, but even here, where they go wrong, he besets their hearts with punishments, that by this alone, viz. that they sin, they should be smiting themselves, and that always trembling, always full of suspicion, they should be afraid of meeting with those mischiefs from others, which they remember themselves to have done to others. — Morals on the Book of Job, Book XII John Chrysostom: "All the life of the ungodly," he says, "is spent in anguish," and when they experience peace, their conscience will know this anguish. "The years granted to the oppressors," who are unjust, "are numbered," he says, because the tyrants are ephemeral. — COMMENTARY ON Job 15:17-23B Gregory the Dialogist: Ver. 21. A dreadful sound is alway in his ears, and when there is peace, he suspecteth plots. But there is nothing more happy than simplicity of heart, in that in proportion as it shews forth innocency towards others, there is nothing it dreads to meet with from others. For it has its simplicity as a kind of citadel of strength, nor is it suspicious of undergoing what it has no remembrance of having itself done. Whence it is well said by Solomon, In the fear of the Lord is strong confidence. Who also says again, A secure mind is like a perpetual feast. For the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others; and whatever plot it hatches against neighbours, it is afraid of being hatched by neighbours against itself. It is on every side full of suspicions, on every side full of alarms. Everyone that occurs to mind is supposed to be making out things hostile to him, and so he, to whom the repose of security is wanting, has surely 'a dreadful sound in his ears' always. And it often happens that his neighbour, whoever he be, speaks to him with a single intention, and designs nothing hostile, but 'when there is peace, he suspecteth plots;' in that he, who is always dealing craftily, calculates that there is not single dealing towards himself. And whereas it is written, When the wicked man cometh into the pit of sinners, he contemneth, he being encompassed with the darkness of his iniquity henceforth despairs of light. — Morals on the Book of Job, Book XII John Chrysostom: "Just when he seems to be at peace, his overthrow will come." Here Job learns that war comes from above, and there will be no change in his misfortunes. — COMMENTARY ON Job 15:17-23B Augustine of Hippo: "When they believe themselves in peace. It seems as if Job thought he was in this state. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 22. He believeth not that he shall return out of darkness, and he is waited for of the sword. For because he believes himself to be on all sides stricken from ambush, despairing of salvation, he is ever growing on in wickedness. Now there are times too when this ungodly man turns his eyes to judgments from above as well, and dreads their coming upon him. But whilst he seeks the wages of the present life, these same judgments which he had begun to fear, being conquered by the madness of avarice, he sets at nought. And he thinks indeed that it is possible he may die in sin, but yet he does not cease from sin. — Morals on the Book of Job, Book XII John Chrysostom: "He has been appointed to be food for vultures." "He has already been given over to the power of the sword." Notice this again. His death is pitiful. It is not conformed to the common law of nature but is the result of violence, war and battle. After his death, he will not have a burial or a funeral and will not only be deprived of a tomb but will also be "food for vultures." "He knows within himself that he is doomed to be a carcass." The foreboding of these events makes them even more painful for Job when they are predicted to him and announced beforehand. — COMMENTARY ON Job 15:17-23B Augustine of Hippo: "He does not hope to come out of darkness;" he does not hope to come out of sin. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 23. When he has stirred himself to seek bread, he knoweth that the day of darkness is ready in his hand. For 'bread' is the wages of the present life, and 'the day of darkness' is taken for the time of vengeance. And so in the course of his conduct, the wicked man at times weighs well the present wrath of the Judge Above, but he is not diverted from wickedness, so that it too should be itself diverted from his destruction. But his conscience accusing him, he fears to be smitten, yet he is ever increasing that whereby he should be smitten. He makes slight of his return, he despairs of pardon, he carries himself high in sin, yet he has fear within, a witness of his wickedness. And though he seem outwardly to be doing wicked things with a bold front, yet for these in his own heart he is untrained to tremble. Whence it is written; For whereas wickedness is timorous, she gives witness to condemnation. For when a man does unlawful things, he is in dread of the thing that he does; and the open witness for his condemning is the very fearfulness of wickedness itself, in that both the thing that is done is feared, and yet the evil that is feared is not overcome. — Morals on the Book of Job, Book XII Augustine of Hippo: "It was given to the vultures. To the air powers who feed on the death of sinners. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: This means that pain and anguish catches [the wicked] in the middle, just like in a field where on one side a king threatens with inimical banners and on the other side pillaging robbers impend, so that his mind and soul cannot be at rest. — COMMENTARY ON Job 15:24 Gregory the Dialogist: Ver. 24. Trouble shall make him afraid, straits shall besiege him, as a king ready to the battle. In all that the wicked man does, he is hedged in with anguish, and tribulation, and straits; in that his soul is confounded with anxiety and misgiving. One man secretly longs to seize another's goods by force, and he toils and strains in the thoughts of his heart, that he may not be found out. Another man, forsaking truth, makes up his mind to tell a lie, that he may deceive the mind of those that hear him; but what great labour it is to guard with sufficient heed, that his deceit itself may not be found out! For he sets before his eyes what answer may be made to him by those that know the truth, and with great effort of thought he makes out how by the appliances of falsehood he may surpass the evidences of truth. He cloaks himself about on this side and on that, and against that wherein he might have been found out, he looks about for an answer resembling truth, whereas if he had been minded to tell the truth, assuredly he might have done it without pains. For the path of truth is smooth, and the road of falsehood grievous. And hence it is said by the Prophet, They have taught their tongue to speak lies, and wearied themselves to commit iniquity. Therefore it is well said, Trouble shall make him afraid, and straits besiege him; in that in himself he is undone in the toilsomeness of fear, who forsakes the way of truth, which is the companion of security. And he is rightly compared to a king prepared for battle, seeing that in that very evil that he does he is at once alarmed and presses on; at once made to tremble by conscience, and to pant from desire; fears, and swells high; is scared with misgivings, and lifts up his spirit in audacity. Moreover, we are to know that 'a king who is prepared for battle' is so apprehensive against the enemy, that he also fears for that very army which he is leading, lest it should be seduced, lest by the desertion of his soldiers he be laid open to the darts of the enemy. And so 'the wicked man is besieged with straits, like a king ready to the battle;' in that whilst practising false things and uttering false words, he dreads lest he should lose his own soldiers; i.e. the appliances of falsehoods; and lie exposed to the darts of truth, if it chance that that be lacking to him, which he might have to oppose on the side of deceit. But though the Spirit trembles, though conscience accuses, yet the wicked man is mastered by his own passion; and forcing under fear, he assumes hardihood from his iniquities. And often when revenge is set before his mind, he lifts himself up against God; he determines to undergo any inflictions at His hands, so long as in this life, while he has the power, he may do all that he pleases. — Morals on the Book of Job, Book XII Augustine of Hippo: "Like the general who succumbs to the first shock. He is daring, but he succumbs to temptation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 25, 26. For he hath stretched out his hand against God, and is strengthened against the Almighty; He runneth upon Him with erected neck, and he is armed with a stout neck. These things are more plainly understood of the head of the wicked himself, i.e. Antichrist, who, while lifting up his hand against God, is said to be 'strengthened,' in that for a little time he is permitted to be exalted; that in proportion as he is let to glory for a while, he may be punished the more pitilessly for everlasting; but seeing that all the wicked are his members, this, which he then in the end of the world shall do alone in a preeminent way, let us see how it is done now by each one of the wicked severally. Thus there are some who even if they do ever set themselves to do things in opposition to the judgment of Almighty God, disabled by the very impossibility of putting their will in execution, look to themselves, are made to turn themselves to Him Whom they were minded to despise, and they, who might have gone far from Him, if they had been able to execute what they were minded to do, are sometimes hereby saved, because they could not execute what they wickedly had the mind for; and hence being brought back to themselves, they see what condition they are of, and mourn that they had the mind to do things contrary to 'Truth.' And there are some who by the just judgment of God are suffered to execute with worse wickedness that which they wickedly desire to do in opposition to God. And whilst an evil disposition inflames, and power strengthens them, they are henceforth unable to attain to know themselves in their erring course, in proportion as in the affluence of their fortunes they are by power ever being drawn out of themselves. Concerning the bent of whose mind it is here said, For he stretcheth forth his hand against God, and is strengthened against the Almighty. For 'to stretch forth the hand against God,' is to persevere in evil doing, setting at nought the judgments of God. And because God is then more wroth, when He suffers that to be fulfilled, which thing ought not to have been conceived at all in thought, this wicked man is 'strengthened against the Almighty,' in that he is suffered to prosper in his wicked course of conduct, so that he should both do wicked things, and yet live in happiness, Of whom it is yet further added, He runneth upon Him with erected neck. To 'run against God with erected neck' is to commit with shamelessness such things as are displeasing to the Creator. Of whom it is rightly said, He ran, i.e, in doing evil, he had no let or hindrance from adversity. Concerning whom it is yet further added; And he is armed with a stout neck. 'A stout neck' is wealthy pride, as being buttressed up with overflowing stores, as it were with a quantity of flesh. And so the bad man with power 'is armed against God with a stout neck,' in that swollen with temporal good things he is set up as by a great bulk of flesh against the precepts of truth. For what is poverty but a sort of leanness, and what is the abundance of stores but the fatness of the present life? And so he lifts himself up 'with a stout neck against God,' who takes temporal abundance to serve the end of pride. For the powerful and wicked have this thing proper to them, that being engrossed with deceitful riches they neglect the true riches of God, and in proportion as they investigate the less what is true, they are the more lifted up by false acquisitions. For the care and concern of earthly things, because it engrosses, utterly blinds the sight. — Morals on the Book of Job, Book XII Augustine of Hippo: "This is where he raised his arm against God. Qua elevavit. Is not it rather "Quia elavit, because he has risen? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "He pursued him with his outrages:" doing the opposite of what he had commanded him. "Confident in the thickness of his shield:" Believing himself strong enough to defend himself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 27. Fatness hath covered his face. For the sight is in the face, wherein too is the first more honourable part of the body. Therefore the best of the mind is not unjustly denoted by the face, which wherever we turn it, there we see. And so 'fatness covers the face,' in that the earnestly coveted abundance of earthly good things presses down the eyes of the mind, and that which should be honourable in them, it makes foul in the eyes of God, in that it weighs it to the earth with a multitude of concerns. Who do not however find it enough that they themselves should be full of pride, unless those too that are united to them, themselves also are made boastful by their fatness. For there are some who on being countenanced by the patronage of the greater ones, are set up with pride, and on the strength of their power uplifted against the destitute. Hence it is yet further subjoined; And the fat hangs from his sides. Because the fat is the richness of the flesh, and we are accustomed to call those persons the 'sides' of the rich, whom we see united to them, 'the fat hangs down from his sides,' in that every one that attaches himself to the powerful and wicked man is by his power himself also as it were swollen with the fatness of good things, so that following the wickedness of an evil patron he has no fear of God, he distresses the poor, whom he is able, and as much as he is able, and uplifts his heart on the strength of temporal glory. So when there is such an one who is attached to a powerful wicked man, 'from his side,' surely enough, 'the fat hangs down.' — Morals on the Book of Job, Book XII Augustine of Hippo: "He hid the face of God in his fat. Fat is that triumphant pride that has diverted God from him. "He placed a muzzle on his thigh. His passions chained him and dragged him like a captive to death. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 28. And he dwelleth in desolate communities, and in deserted houses, which are become heaps. For as a 'community' has its name from the intercourse of persons living together in common, 'desolate communities' are the actual throngs of wicked followers, by whose shouts this bad man is commended, when he is hurried away by his wickedness into evil deeds. Whence it is written; The sinner is commended in the desires of his soul, and he that doeth unrighteousness is blessed. But 'deserted houses' are bad thoughts, which this wicked man inhabits, in that by all that he does he seeks to please the thoughts of the wicked. Which communities are rightly called 'desolate,' and houses 'deserted,' in that except Almighty God had abandoned the dealings and thoughts of such on account of their previous sins, they would never arrive at, the commission of worse ones. And it is well said, Which are reduced to heaps. For the ruined buildings of houses and cities make heaps; in that whilst the wicked severally are joined to one another for wicked deeds in confused courses of conduct, they shew without doubt, that they have fallen from the edifice of life. — Morals on the Book of Job, Book XII Olympiodorus of Alexandria: He describes the absolute solitude of the impious and says that because of their misery, they inhabit desolation instead of prosperous cities and houses. "In fact," Eliphaz says, "their wealth will not last." — COMMENTARY ON Job 15:28-29 Augustine of Hippo: "For others will take away what they have amassed. The sovereign power itself, like all other temporal hopes, will be with the whole world the sharing of the just. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 29. He shall not be inhabited, neither shall his substance continue, neither shall he send forth his root into the earth. That which is here expressed, He shall not be inhabited, I have found in some copies, He shall not be enriched; but the sense is not at variance, though the phraseology is at variance. For he is 'enriched' with virtuous attainments whose mind is 'inhabited' by Almighty God. But because the thought of the proud man is not 'inhabited' by the grace of his Maker, hereby surely he is not 'enriched' with virtues. On this account then that he is empty within, let it be said, He shall not be inhabited. But in respect to that which is swollen up without, being of a transitory nature, it is rightly added, Nor shall his substance continue. As though it were said in plain speech, 'This which he seems to have outwardly passes away, and what was not capable of passing away, he has not within.' And hence it is fitly subjoined, Neither shall he send his root into the earth. Which if we take as spoken of this earth, doubtless it is plain, that the tree which has no root in the earth, is brought to the ground on being shaken by the very slightest gales of wind; and every proud man while he is 'strengthened against the Almighty Lord,' while he 'runs with erected neck,' and is 'uplifted with a stout neck against his Maker,' is seen to stand like a tree; but his standing is without root, in that as it were at a light breath, so at the stirring of the secret sentence, his life is rooted up. But if in this passage we take 'the earth' for the recompensing of the Eternal Country, concerning which the Prophet saith, My portion is in the land of the living, this wicked man does not 'send forth his root in the earth,' in that he never plants the thoughts of his heart into the desire of the eternal life. For what the root is to the tree, the same is the thought of his own heart to each one of mankind; for in the case of that which is seen outwardly, there is a holding by that which is not seen outwardly. And hence it is said by the Prophet, Shall again take root downwardly, and bear fruit upwards. For when we stretch our thought in sympathizing with a poor neighbour; 'we as it were send a root downwards, that we may bear the fruit of recompense above.' — Morals on the Book of Job, Book XII Augustine of Hippo: "He can not get rich, or even keep what he has. That is to say, the impious. "He will not shed any shadow. He will not prosper. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 30. He shall not depart out of darkness. If this proud man had been minded to turn back from sin to righteousness, he might 'depart out of darkness.' But because he seeks not the light of righteousness, he does not depart out of darkness. After whose example, those likewise, who 'attach themselves to him out breathe themselves in making earthly advancements, are kindled with the torches of avarice, and scorched with the fires of carnal desires. And hence it is added, The flame shall dry up his branches. For if he united to himself any that were searching after the Eternal Country, he would have green 'branches' in himself. But because they that are joined to him, are also heated with earthly passions, and the flame of passions kindles the hearts of his followers, it doth surely 'dry up his branches,' that they should not bear the fruit of good works, seeing that for the chace after the lowest objects they pant in wickedness. And it is well added, And by the breath of his mouth shall he be taken away. For the proud man, in proportion as he is more strong in this life, the more shamelessly lets loose for himself the reins of his tongue, so as to utter bad things of every sort, to apprehend no man for his words, to wound these with insults, to cast at those with curses. But sometimes he is carried away into blasphemy against his Creator, as it is said by the Psalmist of such persons, They set their mouths against the heavens, and their tongue walketh through the earth. And hence the rich man, being set in the fire, implores to have water dropped for him on his tongue by the finger of Lazarus. By which circumstance it is perceived that in that part where a man has sinned most, there he was the more fiercely burned. Therefore it is rightly said now, And by the breath of his mouth shall he go away; in that he received sentence of smiting, in proportion as he did not restrain the breath of his mouth under the fear of God. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 31. Let him not believe, being vainly deceived, that he is to be redeemed with any price. As often as we do alms after sin, we as it were pay a price for bad actions. Whence too it is said by the Prophet concerning him who doeth these things not, He will not give God his propitiation, nor the price of the redemption of the soul. But sometimes the rich being elated oppress those below them, seize on the things of another, and yet in a certain way give somewhat to others, and whilst they bear down multitudes, they sometimes render the support of defence to particular persons, and for the iniquities which they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things we have been guilty of. For he who would both always be sinning, and as it were always bestowing alms, gives a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said, Let him not believe, being vainly deceived, that he is to be redeemed with any price. For the alms of the rich and proud man has no efficacy to redeem him, seeing that his robbery of the poor man committed at the same moment, will not allow it to rise up before the eyes of God. Which same may likewise be understood in another sense; in that it often happens that proud men of riches, when they bestow alms, do not give it for the desire of the eternal life, but for the extending of the temporal life; they think that they can put off death by gifts, but let him not think, being vainly deceived, that he is to be redeemed with any price; in that he is not able to secure by the gift bestowed, that he should escape the end that is due to him, when his very wickedness cuts asunder his life. — Morals on the Book of Job, Book XII Gregory the Dialogist: Ver. 32. Before his days are fulfilled he shall perish, and his hands shall wither. The days foreordained to each individual by the Divine Prescience can neither be increased nor lessened, except it happen that they be so foreknown as either to be longer if they be accompanied with the most perfect works, or shorter with the most wicked, just as Hezekiah obtained increase of days by the bestowing of tears, and as it is written concerning the wicked, Death meets the undisciplined. Yet oftentimes the wicked man, though in the secret foreknowledge of God no protracted periods of life may be predestined him, himself, forasmuch as he desires to live after the flesh, sets length of days before his imagination. And because he cannot attain to that time that he looks forward to, he, as it were, 'perishes before his days are fulfilled.' Which same we may likewise understand in another sense also. For very commonly we see persons that both lead wicked lives, and attain to the very extreme of old age. How then is it said, Before his days are fulfilled, he shall perish; when in the case of particular persons we often see, that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness? MORAL INTERPRETATION For there are some, who after a lost way of life turn back to themselves, and their conscience accusing them, forsake their froward ways, alter their doings, withstand their old wickedness, flee earthly courses, and pursue heavenly aims, but before they be firmly rooted in those holy aims, from deadness of mind they return to the things which they began to pass sentence on, and fall back to the evil habits which they had determined to eschew. For whereas it often happens that for the profit of many, even holy men bow their necks to external actions, and are busied with the governance of a people, the weak seeing this, and, from their former pride still by them, seeking to follow their example, set themselves in outward ways of action; but in proportion as they do not come thereto well imbued with the things of the Spirit, they execute them in a carnal manner. For except the heart be first confirmed in heavenly desires by long application and a continued conversation, when it is poured back again for the executing of things exterior, it is rooted out from all its standing in good practice. Whence too it is rightly said of this wicked man, Before his days are fulfilled, he shall perish. In that even if he begin perchance to do any thing good, before he is strengthened therein by length of time, he falls back to outward things, and wickedly abandons what he appeared to have entered upon rightly. And hence it is fitly added; And his hands shall wither; in that whilst he is prematurely involved in exterior actions, he is dried up of all good practice. — Morals on the Book of Job, Book XII Augustine of Hippo: "He shall be cut off before the hour, and perish," before he can hope. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 33, 34. His cluster shall be spoilt like a vine in the first flower, and like an olive casting its flower. For the congregation of the hypocrite shall be barren. It is to be observed that the Divine Word so speaks of this wicked man in general terms, that yet it comes down to his particular wickedness. For he that on saying, His cluster shall be spoilt like a vine in the first flower, and like an olive casting its flower; directly adds, For the congregation of the hypocrite shall be barren, plainly makes it appear that in this wicked man it is against his hypocrisy that he passes sentence of condemnation. Now we have to consider how it is that the hypocrite is 'spoilt like a vine in the first flower, or like an olive casting its flower.' If the vine in flowering be touched by excessive cold in an inequality of the weather, it forthwith makes it dry of all moistness of verdure. And there are some, who after bad courses long to follow ways of holiness, but before that good desires are confirmed in them, as we have said, some piece of good fortune of the present life comes upon them, which entangles them with outward concerns, and whilst it withdraws their mind from the heat of interior love, as it were puts it out by cold, and whatever seemed to be shewing itself of the blossom of virtue in them, it kills. For in earthly courses of action the mind grows very cold, if it be not yet by the interior gifts firmly settled. Whence it follows that higher stations or exterior works, which are intended to be of use to the necessities of man, those persons should take upon them to put them in execution, who have skill to judge of them, and to force them to bow beneath themselves in the power of interior virtue. For when any frail person is drawn away either to the post of government or to execute exterior employments, in proportion as he is as it were carried out of himself, he is rooted up, in that the tree, which does not first send roots deep below, is the sooner laid low by the impulse of the winds, if it lifts itself on high in its top; and is the more speedily brought down to the very lowest, in proportion as it grew higher in the air without roots. But sometimes the vine in flower is dried, not by the cold but by the heat, and when it is touched by excessive heat, its flower being shed, the cluster is made to wither. And it very often happens that they who do not come to good works with a right intention, when they see that they please their fellow-creatures, are the more vehemently inflamed to execute the same good works, anxiously set themselves to do what is calculated to please the eyes of men, and are as it were heated in a holy devotedness. What then but heat in the time of the blossom has come upon these, whom the appetite of human applause has made bare of fruit? Hence it is well added, And like the olive casting his flower. For when the olive is in flower, If it be touched by an immoderate fog, it is bared of the fulness of fruit. And as often as people that are entering on good works, begin to be extolled by, those that behold them, and to take delight in the commendations of themselves, there is caused a mist of the understanding in the thoughts, that they can now no longer discern with what intention they do a thing, and lose the fruit of practice as it were by the fog of applause. Hence it is well said by Solomon, Let us get up early to the vineyards; let us see if the vines flower, if the blossoms bear fruit. 'The vines flower,' when the minds of the faithful put forth good works; but they do not 'bear fruit,' if in what they may have purposed, they are disabled, from being overcome by certain erring practices. We have not then to look whether the vines flourish, but if the blossoms are strong for the bearing of fruit, in that it is not any thing to admire if a man begins good works, but it is much to be admired, if with a right intention he holds on in good works. Whence it very often happens that if in good practice a right intention is not kept, even the very work itself which is supposed good is lost. For we have often seen persons abandon the earthly things which they possessed, and henceforth seek nought transitory, and be mixed up with no jarrings for the sake of this life. When then the believing mind exhibits this in itself, it is as if the olive put forth blossom, but when any of this sort begin to seek the glory of the world which they, had contemned, and to pant with insatiable desire after the earthly things which they appeared to have disdained, to give themselves to brawls, to seek out mischiefs upon their neighbours; then indeed the olive has cast her flower, which she put forth, in that she never brought to perfect works the beginnings of a good purpose. But we are to bear in mind that such things are often happening to those who do not follow God with a pure and single aim. Hence it is rightly added, For the gathering of the hypocrite is barren. For the good things he has begun he would not lose, if he had not been a hypocrite. Now hypocrites gather together good works, but their gathering itself is barren, in that in the things they do they never make it their object to receive fruit in the eternal recompensing. They look fruitful and green to the eyes of their fellow-creatures, but in the sight of the hidden Judge they appear unfruitful and blasted. But oftentimes, being inflamed with the fever of avarice, they display greater works of their own before the eyes of men, in proportion as they desire to have larger rewards offered them by their fellow-creatures. Hence it is yet further added; And fire shall consume the tabernacles of those who are ready to take rewards. For as the body dwells in a tabernacle, so the mind dwells in thought. But the 'fire consumes the tabernacles,' when the heat of avarice wastes the thoughts. And it very commonly happens that the hypocrite scorns to receive gold, or the several good things of the body, at the hands of his fellow-creatures, but because he does not take these, he aims to win greater commendations from them; and perhaps he does not reckon that he has 'received a reward,' because he refuses to take the good things of the body. Hence it is proper to be known that a gift is sometimes proffered by the hand, and sometimes by the mouth. Thus one who presents money, has given a reward with the hand; but he that bestows the word of applause, has put forward a reward from the mouth. Though, then, the hypocrite refuse to take external gifts, which may perhaps answer earthly necessity, yet that is a greater thing which he aims to have paid him in return, when desiring to be extolled beyond his desert, he seeks a reward from the mouth. And because in the mere appetite of praise his heart is kindled with overmuch heat, let it be rightly said, And fire shall consume the tabernacles of those that are ready to take rewards. But if we are to understand by their 'tabernacles' the bodies which their souls inhabit, then the fire consumes the 'tabernacles,' because those who here are on fire in the soul with the flames of avarice, are there consumed in the flesh too by the fires of hell, and because the mind of the hypocrite is never at rest from the thinking of wickedness, in that whether he goes after the things of earth, or applause, he grudges those things to others, which he pants to have awarded to himself, and strives to make others appear wicked in proportion as he desires to appear more holy to all the world, so that by means of this, that others are rendered contemptible, he may himself at all times appear more worthy of respect. — Morals on the Book of Job, Book XII Augustine of Hippo: "Let him fall like the flower of the olive tree. Let him lose peace; or else: a better situation will be established after them, like the fruit after the flower. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "The testimony of the wicked is death. The sign of his impiety. "And fire will consume the dwelling of those who receive presents. It is the wicked who prefer to justice temporal favors. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 35. They conceive woe, and bring forth iniquity, and their womb prepareth deceit. For he conceives 'woe,' when he devises wicked things; he 'brings forth iniquity,' when he has begun to fulfil what he has devised; by entertaining envy, he 'conceives woe;' by uttering slanders, he 'brings forth iniquity.' For it is grievous wickedness when he who is wicked strives to make others appear wicked, that he may himself thereby appear as holy, because he has shewn that others are not holy. But we ought to bear in mind, that in Holy Writ by the title of the 'belly' or the 'womb' the mind is used to be understood. Hence it is that it is said by Solomon, For the candle of the Lord is the breathway of man, searching all the inward parts of the belly. For the light of grace, which comes from above, affords a 'breathway' to man unto life, which same light is said to 'search all the inward parts of the belly,' in that it penetrates all the secrets of the heart, that the things which were hidden from the soul touching itself it may bring back before the eyes thereof with weeping. Hence Jeremiah saith, My bowels! my bowels! I am pained. Who, that he might shew what he had called his belly, added, the senses of my heart are troubled. So by the title of the womb the mind is rightly understood, in that like as the offspring is conceived in the womb, so is thought engendered in the mind. And as meats are contained in the belly, so are thoughts in the mind; and so the 'womb' of the hypocrite 'prepares deceits,' in that he is ever conceiving in his mind the greater wickedness against his neighbours, in proportion as he aims to appear by himself above all men innocent. Eliphaz therefore put forward these things, in that he looked upon blessed Job as stricken with that great scourge on account of his hypocrisy. But his words, though they apply to many, are at odds with him alone, for whom alone they were said, in that the holy man had nought of double-dealing in his conduct, whom Truth being witness to him praised for the singleness of his heart. — Morals on the Book of Job, Book XII Augustine of Hippo: "She will conceive within her groans. The object of his hopes will be the instrument of his torture. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Hesychius of Jerusalem: You are "comforters" but very wicked ones. No word of yours is for the good, but they are all for the bad. You teach, you give advice, and you propose not how ordeals must be avoided, but how [new] ordeals will be obtained from affliction! [You do not teach] how a storm must be abated but how harmful agitations can be raised from peace. — HOMILIES ON Job 19.16.2B John Chrysostom: Since Eliphaz speaks so, as if the matter were of extraordinary importance, and talks as if his speech derived from the wisdom of the ancestors, Job also resumes the argument he had used at the beginning. Is what you say not evident, he says? Therefore, since you speak superficially and utter what comes to your mind without checking your words, do not be annoyed with me if I express the thoughts of my mind. — COMMENTARY ON Job 16:1-2 Gregory the Dialogist: Ver. 2. I have heard many such things. This is found to be a peculiar way with the wicked, viz. to urge their own bad points slanderously against the good, before they are themselves truly accused of them; and while they dread to be reproached for the things which they do, they testify that the righteous who withstand their wickednesses commit the same. Now holy men hear with forbearance, even what they never remember to have done, although those wrong things which they see to be urged against themselves, they know to be committed by their very accusers; and when they cannot correct them by preaching, they suffer them by submitting to the evil, that if they cannot attain the fruit of their conversion, they may at least-win by those very persons the reward of long endurance. Hence Holy Church says in the words of the Prophet David, sinners have plowed upon my back, in that whilst she puts up with heretics, or lost persons of any kind, whom she is not able to correct, she bears upon her back the deeds of those that commit iniquity. Thus blessed Job, seeing Eliphaz his friend making much complaint against him out of hypocrisy, in that from words of comfort he had broken out into bitterness of upbraiding, and shewed himself a feigned comforter, does by his own patience maintain a type of the Church, which is wont to endure such things in hearing them, and when her discourse is received, by reasoning to bring them to nought; and he says, I have heard many such things. For the Elect often hear the wrong things of others, as if they belonged to themselves, and guilt is charged upon them by those, by whom the charges so fastened on them are done. Now by this reply, blessed Job denotes that season of the Church, when, under oppression from her adversaries, she is looked upon as cast to the ground by their temporal power. Whence it follows; burthensome comforters are ye all. Whether they be heretics, or whether any of the wicked, when they see the good travailing in adversity, herein that they aim to console them, they endeavour to prompt wrong things to their minds. Whence not without reason their consoling is rendered burthensome to the mind of good men, in that amongst words of sweetness, they are bent to proffer the poison of error, and whilst in seeming they lighten their griefs by soothing words, they are in haste to put upon them a load of sin. But Elect persons, even when they are bereft of temporal glory, do not lose the forcibleness of interior judgment. For they are taught both to endure crosses without, and yet unimpaired within to uphold what is right without being daunted. — Morals on the Book of Job, Book XIII Augustine of Hippo: "Already I have heard many of these speeches; Even more than those you hold. "Consolers of the wicked. You can console the wicked, since they are your imitators, but not the righteous. I have heard no wise word from you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver.3. Shall windy words have an end? For those are 'windy words,' which serve the end of temporal inflating, rather than the end of righteousness. Now oftentimes the wicked speak even good things, but because they do not say them well, they are putting forth 'windy words:' for their words, even if they be at any time sound in the sentence, are yet blown out in self-elation. But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that everyone should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate. It goes on; Or is there any thing troublesome to thee, if Thou speakest? When bad men utter abusive words to those that are like to themselves, they are the more quickly silenced, in proportion as they in a moment hear concerning themselves the like to what they say to their hearers. But when they assail good men by words of contumely, nought of annoyance is occasioned them by their abuse, in, that they speak against those that hold their peace, nor are made to hear what they are, seeing that the righteous never return abuse, even when they are made to bear what they are not. And so it is well said, Or is there any thing troublesome to thee if thou speakest? As if it were said in plain words to him; 'Thou speakest the more, that thou hearest not from me any thing unpleasant concerning the conduct.' Hence it is added, I also could speak as ye do. The just man tells what he had the power to do, but lest he should depart from righteousness, he forbears what he might have done. — Morals on the Book of Job, Book XIII Hesychius of Jerusalem: Job has phrased this in the form of a question and not in order to look for an argument. This means "Will I really join words together against you? Or will I really shake my head at you? Not at all! It is convenient for the righteous to take upon himself the afflictions of others and not to trample underfoot or to exaggeratedly insist wickedly, as you do concerning my torments." — HOMILIES ON Job 19.16.4C-D Augustine of Hippo: "What! is the beauty of the speeches the spirit? Of pride. "And who will be able to trouble you?" Although you do not like what you have said. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 4-6. And O that your soul were for my soul! I too would comfort you with speeches, and move my head over you: I would strengthen you with my mouth, and move my lips as if sparing you. MYSTICAL INTERPRETATION It is sometimes necessary that wicked minds, which are incapable of being corrected by man's preaching, should have the strokes of God wished for them, in a spirit of kindness; and while this is done with great earnestness of love, then plainly not the punishment but the correction of the guilty person is the thing aimed at, and it is shewn to be a prayer rather than a curse. And in these words blessed Job is shewn to aim at this, that the friends, who knew not how to sympathize in his grief through charity, might learn by experience how they ought to have pitied the affliction of another, and, being subdued by griefs might draw from their own suffering, how to minister consolation to others, and then live the more healthfully within, when they are made sensible of something of frailty without. Observe that he does not say, O that my soul were for your soul; but, O that your soul were for my soul; in that he would have been cursing himself, if he had wished himself to be made like to them; but it was for them he wished better things in that he sought they should be made like to himself. Now we 'comfort' bad men, placed under the rod, when we point out that by the exterior infliction the interior health is established within them. Moreover, we 'move our head,' when the mind, which is our leading part, we bend to sympathy; and we 'strengthen' these in the midst of strokes of affliction, when we soothe the force of their grief with gentle words; for there are some persons, who, forasmuch as they know nothing of the things of the interior, are overwhelmed with despair by external afflictions; of whom it is said, by the Psalmist, They shall not hold up in afflictions; for he is well instructed to holdup in outward afflictions, who knows how to exult always in the hope that belongs to the interior. — Morals on the Book of Job, Book XIII Augustine of Hippo: "I too speak like you. I hold a language worthy of you. "If your soul took the place of mine; If you suffer the torments that I endure, I will speak to you without reproaching you; that his words contradict actions? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But whereas he says, not, 'sparing,' but, as if sparing you; I think that this point ought not to be passed by carelessly, in that Holy Church, while keeping vigorousness of discipline together with an union of gentleness, sometimes even while 'as if sparing,' is far from sparing the wicked, but sometimes, when 'as if not sparing' does spare them; which we shall exhibit the more effectually, if we bring forward the very things themselves which are not unfrequently happening. So then let us place before the eyes of the imagination, two bad men set within the pale of Holy Church, of whom let the one be powerful and insolent, and the other mild and under government. If a fault has stolen upon the one that is gentle and under government, the preacher directly, by rebuking the thing follows hard upon him, and corrects him; and by correcting frees him from guilt, and resets him again in the way of righteousness. What did he then to this man, but spare in sparing not? in that, forasmuch as he did not hold back the word of correction, he the more speedily set him free from sin. For in freely charging him home, he did not spare him; but in this respect, that he rebuked him, he did spare him. But on the other hand, the powerful and insolent man, when he is discovered to have been guilty of any thing, there is an opportunity sought, in order that he may be rebuked for the evil he has committed. For except the preacher wait till such time as he may be able to bear correction in a proper way, he increases in him the evil that he is prosecuting. For it is very often the case that he is of such a character as to receive no words of rebuke. What then is the preacher to do in the case of the sin of this person, but that in the charge of admonition, which he makes for the general wellbeing of all his hearers, he should bring forward such fault, as he sees that he has been guilty of, who is by, and cannot as yet be charged on his own account individually, lest he be rendered worse? and while invective in general is aimed against the fault, the word of rebuke is readily brought home to the mind, in that the powerful bad man does not know that it is delivered against himself in particular. What then did his preacher to this person, but in sparing not spare? against whom he at once brought not words of rebuke with any special reference, and yet hit his wound under a general admonition; and hence it is very often brought to pass that he bewails the sin committed so much the more bitterly, in proportion as even when he feels himself struck, he supposes his guilt not to be known. Therefore it must be managed with wonderful art in preaching that those who are made worse by open rebuke, may by a certain abatement of rebuke be brought to a state of saving health. Whence too Paul saith, And those members of the body which we think to be less honourable, upon those we bestow more abundant honour, and our uncomely parts have more abundant comeliness; for our comely parts have no need. For as there are uncomely members in the body, so there are persons within the bosom of Holy Church, powerful and insolent, who, whereas they do not admit of being stricken with open upbraiding, are as it were cloked with the respectfulness of a covering. But this we speak of the secret transgressions of the powerful; for when they sin and others know of it, they are also to be rebuked, and others should know of it; lest, if the preacher hold his peace, he seem to have sanctioned the sin, and this which the tongue of the pastor does not cut off, going on increasing, should come to be an example. Thus while Holy Church by her preachers rebukes particular deeds of wicked men under the covert conveyance of a general reproof, she 'moves her lips, as if sparing;' but yet while sparing spareth not, in that she does not in general hold her peace to the reproving of a fault, which in the special case she does. — Morals on the Book of Job, Book XIII Gregory the Dialogist: Ver. 7. But what am I to do? Though I speak, my grief is not assuaged; and though I forbear, it will not depart from me. [ALLEGORICAL INTERPRETATION] How this accords with the person of blessed Job, there is no one that is ignorant; but if it be drawn into a type of Holy Church, she both when she speaks 'has not her grief assuaged,' since she does not see the wicked amended by her speaking; and 'when she holds her peace, her grief does not depart from her;' in that though she turns away and holds her peace, this very circumstance of her being silent she laments the more, in that while she is silent, she sees the sin of the wicked grow to a height. — Morals on the Book of Job, Book XIII Augustine of Hippo: "If I raise my voice, I do not complain of my wound. You have been careful neither in your speeches nor in your silence. Indeed, if the wise man wishes to speak, it is to take pity on the unfortunate and console him; if he speaks of himself, it is to cry over his wounds; and if he is silent, he is quiet about it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 8. But now my grief has oppressed me, and my limbs are brought to nought. Holy Church is oppressed by her grief, when she beholds the wicked grow to a height in their wickedness; and whereas while the wicked increase, the weak too that are in her are set on to follow the bents of wickedness, it is rightly added, And all my limbs are brought to nought. For as the strong by 'bones,' so by 'limbs' the weak sort are wont to be denoted, and so 'the members of the Church are brought to nought,' when by the imitating of the wicked that are increased in this world, all the weak are worse weakened. For on seeing the prosperity of the wicked, they often slide away from their very stand in faith itself, they seek after temporal good things, and are in a manner 'brought to nought;' in that while they abandon the Being of God that is lasting, loving things that are transitory, they are, as it were, on their way to be not. And it is well said, But now my grief has oppressed me; in that the season of the grief of the Church is now, and the time of her joy shall follow hereafter. Now it often happens that Holy Church not only meets with unbelievers and those without her borders as her adversaries, but with difficulty bears with the plots and opposition of those too, whom she has within her. — Morals on the Book of Job, Book XIII Augustine of Hippo: "He exhausted me from fatigue, he misplaced my spirit and reduced me to dust. So that I do not raise my voice against you, God has broken my pride; he wants my madness to become wisdom. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Your words cruelly pierce me, because you endeavor to present me as a false witness before God, whose wrath "has torn me." Even in the middle of my mourning, where the loss of the children and cattle had dragged me, bodily pains invaded me. And I certainly remained silent, but he struck me with ominous reports and harsh news. — COMMENTARY ON Job 16:9 Gregory the Dialogist: Ver. 9. He gathered his fury against me; and threatening me he gnashed against me with his teeth; mine enemy looked on me with terrible eyes. What else are all wicked men but members of the devil? Therefore he himself does by them, whatever he puts it into their hearts that they ought to do. For the devil even now entertains fury against Holy Church, but his fury is scattered, in that he sets afoot his secret temptations through the agency of individuals; but when he bursts out against her in open persecution, 'he gathers his fury against her,' in that in the afflicting of her he knits up himself with the entire bent of his efforts. But his members in this time of peace have not 'fury gathered' against the Elect in this way, because they feel that they have less power to fulfil their wickedness than they have will; but when they see full range of wickedness at their command, they smite at her the more boldly, in proportion as they are drawn to a head against her in unanimity. And so it is rightly said now; He gathered up his fury against me. And that his fury might be still more fully set forth, it is said, And threatening me, he gnashed upon me with his teeth. Of whom too it is added, mine enemy looked on me with terrible eyes. For that ancient enemy of the Church 'gnashes against her with the teeth,' and 'looks on her with terrible eyes,' in that he executes cruelties by one set, and by another provides cruelties to execute. For 'the teeth' of this enemy are the persecutors and executioners of the good who mangle her members, while they distress her elect ones by their persecutions. But the 'eyes' of this enemy are those, that provide measures to her hurt, which they may put in practice, and by their counsels light up the cruelties of her persecutors. Thus her old enemy 'gnashes upon her with his teeth,' so long as by the cruel children of perdition in her he hunts down the life of good men within her. He 'looks on her with terrible eyes;' in that, by the counsels of bad men, he never ceases to make out schemes of mischief, by which he may torment her even worse and worse; for as Incarnate 'Truth' in His preaching chose poor common persons and simple men, so on the other hand that accursed man, whom the Apostate Angel will take on him at the end of the world, shall choose for the preaching of his falsity, the cunning and doubleminded, and such as have this world's knowledge. Hence it is said by Isaiah, Woe to the land, the cymbal of wings, which is beyond the rivers of Ethiopia. Which sendeth ambassadors by the sea even in vessels of papyrus upon the waters. For the land, that has woe pronounced against it, is principally that accursed man, who is called a 'cymbal of wings,' in that they who in pride soar up into the height of imagination, by preaching sound forth that man of iniquity. Which same land is rightly described as being 'beyond the rivers of Ethiopia,' for Ethiopia sends forth a black people, and whereas this world brings forth every man a sinner, Ethiopia as it were bears a black people. And the land that has woe pronounced against it, is described as being 'beyond the rivers of Ethiopia,' in that that accursed man is so exceedingly and beyond all measure bad, that he goes beyond the sins of all that commit iniquity; and he 'sends ambassadors by the sea,' in that he spreads his preachers over the world; and it is rightly told of them how they are sent, when it said, in vessels of papyrus upon the waters, for from the 'papyrus' paper is made. What then is denoted by the 'papyrus' but secular knowledge? and so the vessels of papyrus are the hearts of the learned of the world. Therefore 'to send ambassadors upon the waters in vessels of papyrus,' is to put the preaching of him in the brains of the carnally wise, and to call the people running out into sin. Those very persons then who are there denoted by 'vessels of papyrus,' here, in that they see with a carnal sight, are denoted by 'eyes.' — Morals on the Book of Job, Book XIII Augustine of Hippo: "You seized me, and I testified. You have convinced me of my sins, and I have become my accuser. "And my lie arose against me; When I thought myself right. "I will rise against myself. From there the words: "I will expose you to your own eyes." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 10. My wrinkles speak a testimony against me. What is denoted by 'wrinkles,' but doubledealing? and so all they are wrinkles of Holy Church, who therein live in doubledealing, who avouch the faith with their voices, disown it by their works. These persons doubtless in time of peace, because they see that with the powers of this world that faith is an honour, falsely feign themselves of the number of believers; but when a sudden storm of adversity disquiets Holy Church, they thereupon shew what they are going after in their heart of unbelief. Now these 'wrinkles' Holy Church has not in her Elect, in that they have not the art to shew one thing in themselves on the outside, and to hold another withinside. Whence the great Preacher says truly, That He might present it to Himself a glorious Church, not having spot or wrinkle. For she 'has not spot or wrinkle,' in that she is without both foulness of practice, and doubleness of tongue; but because now she holds within the bosom of the faith numbers even of the children of perdition, when the time of persecution blazes out, she bears those very persons for her enemies, whom she seemed before to be nourishing with words of preaching. Therefore let her say, My wrinkles speak a testimony against me; i.e. those very persons, while they persecute, inveigh against me, who now, being fixed in my body, do not mind in themselves the wickedness of their doubledealing. Whence it is rightly added yet further; And the liar is lifted up against my face, gainsaying me. Even in her time of peace Holy Church is subject to the 'liar,' in that there are numbers in her, who disbelieve in the promise of eternal life, and yet falsely feign themselves to be of the faithful. And as they do not dare openly to gainsay her preaching, she is exposed to the liar, not, as it were, 'before her face,' but behind her back; but when the time of wickedness breaks out, he who now disparages being full of apprehension, comes 'before the face to gainsay,' in that he withstands by open sentences of the voice the words of true faith. But it is to be known that when we meet with such things at the hands of carnal men, it is not so much they individually that rage cruelly in our death, as the evil spirit who rules their minds, as it is said by Paul, For we wrestle not against flesh and blood; but against principalities, against powers, against the rulers of darkness of this world. Whence, whereas here also he is speaking of lying, with propriety he turns his words directly to tell of the prince of that lying. — Morals on the Book of Job, Book XIII Gregory the Dialogist: Ver. 10. They have gaped upon me with their mouth, reproaching me. Lost sinners open their mouths 'in reproaching,' when they at once do not fear to proclaim the mischiefs of their errors, and laugh to scorn the announcements of the right faith: with regard to whom be it known that they chiefly prosecute those in Holy Church, whom they see likely to be of service to many, who bruise the life of the carnal by the word of correction, and change them spiritually into the body of the Church. Hence it is added; They have smitten me upon the cheek; they have taken their fill of my punishments. For 'the cheek' of the Church, are the holy preachers, as where it is said under the figure of Judaea, by Jeremiah, She weepeth sore in the night, and the tears are on her cheeks. For in the adversities of the Church those mourn the most, who are used to crush the life of the carnal by preaching; for by these very persons Holy Church breaks and bruises the wicked to bad habits, and as it were swallowing them converts them into members of herself. Hence it is said to the first preacher himself too, as to a 'cheek' of the Church, Kill and eat. It is hence too that Samson laid hold of the jawbone of an ass, and destroyed his enemies; in that our Redeemer, with the Hand of His power laying hold of the simplicity and submissiveness of these that preach, killed the carnal to their bad habits. And the jawbone thrown down upon the earth, afterwards poured out water, in that the bodies of the preachers given over to death, shewed great miracles to the people. So the wicked 'smite the cheek' of Holy Church, when they persecute good preachers; and whereas lost sinners thus reckon themselves to have done something great, when they do put an end to the life of the preachers; after the striking of 'the cheek,' it is properly added, They have taken their fill of my punishments, for that punishment does fill them to satisfaction, which chastises the mind of the Church in an especial manner. — Morals on the Book of Job, Book XIII Augustine of Hippo: "He has taken anger to reject me. It is well said, "He has taken anger," for he does not suffer the excesses. He rejected, as he rejects the proud. "He gritted his teeth against me. He overwhelmed me with his reproaches; the teeth, these are the words. "The arrows of his pirates came to hit me. These are the powers of the air: instruments to which God permits the testing of the righteous and chastising the wicked they are called pirates, because they harass us in our race on the sea of ​​this world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ishodad of Merv: "God has given me up to an iniquitous angel." These words are said because it is believed that an angel accompanies each human being. Job calls his angel iniquitous because of the effects of Job's misfortunes that he observes, just as David calls the angel evil who kills the firstborn of the Egyptians. — COMMENTARY ON Job 16:11 Augustine of Hippo: "He pierced me with his eyes. Far from mitigating my sins, he ordered me to chastise myself. It is like the line of light which discovers to the ministers of its vengeance those whom they must punish; his gaze was my condemnation. Here is another meaning: He made me see my sin before I had not felt so strongly. "He violently hit me on my knees, and all ran to me. As soon as God struck him, near him came the angels of Satan. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 12. God hath shut me up with the ungodly, and turned me over into the hands of the wicked. The people of the Elect is 'shut up with the ungodly man,' when its flesh is given up in this present time to the persecutions of our old adversary; and it is 'turned over,' not to the spirit, but 'the hands of the wicked;' in that in proportion as they cannot take it captive in mind, they are the more pitilessly inflamed against the flesh thereof. But the People of Holy Church, when it begins to suffer adversities to an extreme degree, and sees the weak ones in her going off to worse and worse, recalls to mind the times of her peace, when she fed her faithful children with the richness of her preaching. — Morals on the Book of Job, Book XIII Gregory the Dialogist: Ver. 13. I, the same that was once rich, am crushed on a sudden. Herein, viz. that he declared himself to be 'crushed on a sudden,' he denoted the unguarded mind of weak persons: who, whilst they are not skilled to foresee the evils which are destined to come, find them more severe in proportion as they also undergo them contrary to expectation. But to stedfast minds adversities do not come on a sudden, in that they are foreseen before they come. And this Holy Church too does now undergo in certain backsliding people, who, after the richness of instruction, are sometimes so crushed by sudden assaults of evil, that they fall as deeply in certain wicked practices, as if they had never been vouchsafed the food of the word. It proceeds; He hath held my neck, and broken me in two, and set me up for His mark. As in evil the 'neck' denotes pride, so in good it denotes the lifting up in freedom; whence it is sometimes the case that 'pride' itself is also put for the authority belonging to that lifting up; as when the Lord says by way of promise to Holy Church by the Prophet, I will set thee for the pride of ages. And because in time of persecution some that are weak do not dare to preach with freedom the truths they have a sense of, it is rightly said of this enemy, He hath held my neck, and broken me in two. But perchance those are denoted by the appellation of 'neck,' who, in the season of her peace, are lifted up more than befits, and by occasion of defending the cause of right minister to the evil of self-exalting; which same in time of persecution feel adversity the more sensibly on this account, that they are elevated by prosperity. Concerning whom it is rightly said, He hath held my neck, and broken me in two; i.e. the pride which she had in her weak members, He bowed down by the severity of His smiting. And set me up for His mark. It is known that 'a mark' is for this reason 'set up,' that it may be hit by the sending of the arrow. And so the faithful people is 'set as a mark' to its enemy, in that he is ever assaulting it with his blows and afflicting it with his persecutions: for he that undergoes perpetual ills in this life, as if set for a mark, receives blows from one striking him; and hence the great Preacher, when he was suffering the ills of persecution, and groaning beneath the persecuting efforts of his enemies, to comfort the tender soul of the disciples touching his troubles, says, For yourselves know that we are appointed thereunto. As if be said to them in plain words; 'Wherefore at this season do ye wonder at my wounds, when, if we seek the joys of the eternal world, we have come hither for this, even to be stricken?' — Morals on the Book of Job, Book XIII Gregory the Dialogist: Ver. 13. He hath compassed me about with His lances, He hath wounded my loins together, He hath not spared, and He hath poured out my bowels upon the ground. [MORAL INTERPRETATION] These particulars would seem to accord with blessed Job after the letter, in that it is said, He hath compassed me with His lances, He hath wounded my loins together, He hath not spared; if that were not added, which is not read as written about him, he hath poured out my bowels upon the ground. From which circumstance it follows, that whereas we cannot find this after the letter, we should investigate after the spirit those points, which in his words sound as of the fact of history. Holy Church is 'beset with lances' by her enemy, whensoever she is in her members assaulted by the cunning assailant with the darts of temptation; and it is well said that we are 'encompassed with lances,' in that our old enemy assails us on every side with the wounding of temptation. Thus oftentimes whilst the appetite is restrained, that lust may be brought under, the dart of vainglory strikes the mind; but if the body is not worn down by the infliction of abstinence, the flame of lust kindles itself against the soul: often whilst we strive to observe economy, we fall into stinginess; and often whilst we give profusely the things we possess, we are led into avarice, in that we seek to make up again what we may have to give. Whereas then the darts of the old enemy assail us in every direction, it is rightly said now, he hath compassed me about with his lances. And because, in the case of every sin, the crafty enemy indeed recommends it, but we by consenting to his recommendations execute it, it is fitly subjoined, he hath wounded my loins together, for in the loins lust is seated. Hence he who desired to eradicate the delight of lust from the heart, preached the words, Gird up the loins of your mind. And so when our old enemy draws the faithful people into lust, surely he smites that people 'in the loins;' in which place it is deserving of observation, that he does not say 'he has wounded,' but, he hath wounded my loins together. For as to talk is sometimes an act of one person, but to 'talk together' of two or perhaps of many, so our old enemy, in that he does not hurry us into sin without our own will, is never said 'to wound our loins,' but, 'to wound our loins together:' in that what he prompts us amiss we fulfil by following of our own will; and, as it were, 'wound ourselves together' in unity with him, because we are at the same time led to commit the evil deed of free will. It goes on; he hath not spared; as if he said, 'he hath not ceased;' and he hath poured out my bowels upon the ground. What else are we to understand by 'the bowels' of Holy Church, save the minds of those who contain in themselves certain of her mysteries, who are devoted to the interior Sacraments? But our old adversary, when he draws over to secular concerns any of the faithful, who appeared to be devoted to the interior sacraments, does, surely, 'pour out her bowels upon the ground;' in that he treads those down in things below, who were before buried from sight in secret and spiritual practices. — Morals on the Book of Job, Book XIII Augustine of Hippo: "When I was at peace, he broke me. He delighted me in my repose, or in myself; I was torn by my. enemies, even those who tore themselves apart. "He seized and ripped off my hair; Because of my sins, he put division in me. "He chose me as the goal of their arrows," for them to throw at me. As we place a goal to which must aim the archer who throws his arrows. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 14. He hath broken me with breach upon breach. [ALLEGORICAL INTERPRETATION] In her weak members Holy Church is 'broken with breach upon breach,' when sin is added to sin, that transgression should be brought to a more dreadful pitch. Thus for him, whom avarice forces to robbery and robbery leads into deceit, so that the sin committed is further defended by falsehood, how else is it with this man, but that he is broken with breach upon breach? When too it is well said by the Prophet; Cursing, and lying, and killing, and stealing, adultery, have overflowed, and blood toucheth blood. For by the title of 'blood' sin is used to be denoted; whence one who longs to be set free from sin exclaims in penitence, Deliver me from blood. So 'blood toucheth blood,' when sin has heaped on sin; and whereas when breach is added to breach, the powers of our old enemy are the more terribly increased against us, it is rightly added; He runneth upon me like a giant. The enemy is easy to be resisted, if he is not consented to, whether in many backslidings, or in one for a continuance. But if the soul has been accustomed to submit to his persuasions, the oftener it subjects itself to him, it makes him the harder to itself to bear, so that it has not the power to struggle against him; in that our wicked adversary, 'like a giant,' fights against it, when it is vanquished by bad habit: yet very often Holy Church, even after sins have been committed, brings back the minds of the faithful to penitence, and cleanses away the sins of practice by the efficacy of a voluntary self-chastening. — Morals on the Book of Job, Book XIII Augustine of Hippo: "They assaulted me with their spears, pierced my loins, and were for me without mercy. In punishment of the carnal desires of which he sees himself all penetrated, and that suggest to him the temptations of the bad angels. They poured my gall on the ground, that the sight of temporal goods might excite my envy against those who possess them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 15. I have sewed sackcloth upon my skin, and covered my flesh with ashes. What ought to be understood by 'sackcloth and ashes,' but penance; what by 'the skin' and 'the flesh,' but sin of the flesh? And so whereas there are persons who after the backsliding of the flesh are brought back to penance, it is as if 'sackcloth were sewn upon the skin,' and 'the flesh covered with ashes;' because the guilt of the flesh is 'covered with ashes' by penance, that it should not be seen for its avenging in the inquest of the strict Judge. But Holy Church, when she withdraws her weak members from sins, and conducts them to the remedy of penance, these she surely aids with her tears, that they may recover strength to receive the grace of their Maker, and in the strong she bewails what she has not done, which yet in her weak members she has as it were done herself. — Morals on the Book of Job, Book XIII Augustine of Hippo: "They dragged me to enormous falls:" here we do not hear the falls of his body. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 16. My face is swelled with weeping. For 'the face' of Holy Church are those, who being set in posts or governorships appear the foremost, that in their goodly appearance should be the honour of the faithful people, even if there were aught deformed in the body hidden from sight. Which same persons that are set over the people bewail the sins of those that go weakly, and so chasten themselves for the downfall of others as if for their own. And often when they see some returning to pardon after sin, and others persisting in wickedness, they marvel at the secret counsels of Almighty God, but cannot fathom them. For they are dumb at the things which they do not understand. And hence it is fitly added; And mine eyelids have become darkened. For they are rightly entitled 'eyelids,' who are on their watch for the fore-ensuring the paths of the feet; but when not even the rulers on the watch can understand the secret judgments of God, 'the eyelids' of Holy Church are 'darkened;' but, as I remember that I have already often said, blessed Job, while bearing a type of Holy Church, uses at one time the voice of the body, and at another time the voice of the Head; and while he is speaking of her members, he is raised on a sudden to speak the words of her Head. — Morals on the Book of Job, Book XIII Augustine of Hippo: "They sewed a hair shirt on my skin. It is the inner sins that remind him of his former happiness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 17. I have suffered this without the wickedness of mine hand, whilst I made pure prayers to God. He suffered without the wickedness of His hand; Who did no sin, neither was guile found in His mouth, and yet endured the pain of the Cross for our redemption. Who only above all others 'made pure prayers to God,' in that even in the very anguish of His Passion He prayed in behalf of His persecutors, saying, Father, forgive them, for they know not what they do. For what can be described, what can be conceived more pure in prayer, than when the mercifulness of intercession is vouchsafed even those, from whose hands pain is undergone? Whence it was brought to pass, that that Blood of our Redeemer, which His persecutors in raging had spilt, afterwards in believing they drank, and proclaimed Him to be the Son of God. — Morals on the Book of Job, Book XIII Augustine of Hippo: "And on my eyelid came the shadow of death. I want to get to the light, and I feel arrested by the guilty habits. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 18. O earth, cover thou not my blood; and let my cry find no place to lie hid in thee. It was said to man on his committing sin, Earth thou art, and unto earth shalt thou return; and this 'earth' does not 'cover the blood' of our Redeemer: in that each several sinner taking to himself the price of his redemption makes confession and sings praise, and publishes it to all of his neighbours that he is able. Moreover, 'earth did not cover His blood,' in that Holy Church has now preached the mystery of His redemption in all parts of the world. And observe what is added: And let my cry find no place to lie hid in thee. For the very blood of redemption that is taken is itself 'the cry' of our Redeemer. Hence Paul too says, And to the Blood of sprinkling, that speaketh better than that of Abel. It had been said of the blood of Abel; The voice of thy brother's blood crieth unto Me from the ground. But 'the Blood of Jesus speaketh better things than the blood of Abel,' because the blood of Abel brought the death of his fratricidal brother, but the blood of the Lord won life for His persecutors. So then that the Sacraments of our Lord's Passion may not be ineffectual in us, we are bound to imitate that which we take, and to preach to others what we adore. For 'His cry does find a place to lie hid in us,' if what the mind has been brought to believe the tongue is silent about. But that His cry may not lie hid in us, it remains that each one of us according to his small measure should make known to his neighbours the mystery of his own quickening. It is good to recall the eyes of the interior to the hour of the Lord's Passion, when the Jews raged against Him in persecution, and the Disciples fled from Him in alarm. For He that appeared to die in the flesh was not in any wise believed to be God. — Morals on the Book of Job, Book XIII Julian of Eclanum: "I have suffered this without committing iniquity." You have a good reason to be upset, because there was no cause for such a torment. "I have suffered this." Job is knowingly in pain against his merits. Therefore, he does not want the fact that he has been given to torments to remain hidden, but he desires what he suffers to be under the light. Job has no desire for the memory of his passion to be buried in oblivion but wants what he suffers to reach everybody's ears, because he is certain of the innocence of his life.… Therefore it is especially reserved for the righteous that their passions and their deaths not be hidden in the course of their struggles. — EXPOSITION ON THE BOOK OF Job 16:18-19 Gregory the Dialogist: Ver. 19. Also, now, behold my witness is in heaven, and my heart's associate is on high. For when the Son was brought to His downfall on earth, there was a witness to Him in heaven. Since the Father is the witness of the Son; concerning Whom He Himself saith in the Gospel, And the Father Himself, Which hath sent Me, hath borne witness of Me. Who is also rightly called 'mine heart's associate,' in that with one will, and with one counsel, the Father acts always in union with the Son. Whose witness too He is, in that no man knoweth the Son but the Father. Thus He had then 'a witness in heaven,' and His 'heart's associate' on high, when they, who saw Him dying in the flesh, had their eyes closed to see the power of His Divine nature; and whereas men did not know, yet in the hour of death the Mediator between God and man did know, that the Father was working together with Himself. Which perhaps may be likewise applied to the voice of His Body. For Holy Church for this reason undergoes the miseries of this life, that the grace above may lead her on her way to the rewards of eternity. She slights the death of her flesh, because she is intent on the glory of the resurrection; and what she suffers is transitory, what she expects everlasting, concerning which same everlasting blessings she has no misgiving, in that she has already a faithful testimony in the glory of her Redeemer. For she sees with the mind the resurrection of His flesh, and is strongly fortified to have hope, in that what she sees already brought to pass in her Head, she hopes without doubting will also follow in His Body, which is herself. Which same Church the Psalmist seeing destined to continue in everlasting perfection, describes her under the title of the moon. A perfect moon for everlasting. And whereas the Resurrection of the Lord heartens her to entertain the hope of a Resurrection, he properly added, And a faithful witness in heaven. Forasmuch as that she may not tremble for her own resurrection, she has Him in heaven for a witness, Who rose again from the dead; and so let the faithful People when it suffers adversity, when it is harassed with sore tribulations, lift up the mind to the hope of the glory to follow, and trusting in the resurrection of the Redeemer, let it say, Also now behold my witness is in heaven, and mine associate on high. Who is also rightly called 'an associate,' in that He was acquainted with our nature, not only by creating, but by taking it upon Himself. For His knowing is His having undertaken what belongs to us. Whence too it is said by the Psalmist, For He knoweth our frame. For what wonder is it if He is said emphatically 'to know our frame,' when it is plain that there is nothing that He does not know? But His 'knowing our frame,' is His having taken it upon Himself out of pitifulness. [MORAL/HISTORICAL INTERPRETATION] Yet this voice may together with blessed Job suitably apply to each one of ourselves as well; for every man who in what he does aims at human praises, seeks a 'witness' on earth: but he that is eager to please Almighty God by his deeds, takes thought that he has a 'witness in heaven.' And it often happens that the very good things themselves in us are found fault with by inconsiderate men; but he that 'has a witness in heaven,' has no need to fear men's reproofs. — Morals on the Book of Job, Book XIII Augustine of Hippo: "Let the earth not cover the blood of my veins. That is to say, if my prayer was not pure, because of my carnal desires, that the heaped earth does not cover the link of my mortality; this is what he calls the word "blood," as if he were saying that a misfortune greater than these guilty desires, that of a voluntary sin, does not fall on me: this sin brings us the nature condemned to death. "And let my cries be muffled. May my prayer remain without merit. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 20. My friends are full of words; but mine eye poureth out tears unto God. For what is denoted by the eye, but the intent of the heart? as it is written, if thine eye be single, thy whole body shall be full of light. For when any thing is done with a good intention, the enacting of that intention contracts no soil in the sight of God; and so when friends are full of words, i.e. when the very same persons detract that are joined with us in faith, 'the eye' must needs 'pour out tears to God,' that so the whole bent of our heart may run out in the piercing of interior love, and lift itself up to the things of the interior, the more exactly that being forced back by external reproaches, it is driven to turn back within, lest it should vanish away without. — Morals on the Book of Job, Book XIII Augustine of Hippo: "And now I have a witness in heaven. He seems to speak of Our Lord, who had not yet come down to earth. "And in the highest heaven he who knows my" heart, "because he must share my mortal condition. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver.21. Oh! that a man were so judged with God, as a son of man is judged with his fellow! We acknowledge indeed always that we are sinners, yet often, when laid under the rod, we do not know for what sin in particular we are stricken, and we sift ourselves with minute examining, that if we might in any way be able we might trace out the cause of our being struck; and whereas this is for the most part hidden from us, our blindness becomes a load upon us, and we are the more pained at what we are suffering. But anyone that 'comes to judgment with his neighbour,' both says what he thinks, and knows what answer is made in return, and strikes a blow where he will, and knows from what quarter he is struck. But he that is smitten with the visitation of God, while he knows indeed that he is beaten, but knows not why he is beaten, as it were himself says what he thinks, but does not know what may be said against him; seeing that he himself indeed groans under the rod, but God does not declare openly for what cause of vengeance He strikes him. Therefore it is said now, Oh! that a man were so judged with God, as a son of man is judged with his neighbour! As if it were expressed in plain words; 'As in all, that I say, I am heard, so would that I heard all that is said concerning me.' Which, nevertheless, can never be brought about in this life, in that there is a great obstruction before the eyes of our heart, against our beholding the subtle nature of God, even our mere frailty by itself; but we shall then see Him with clearness by Whom we are now searchingly beheld, when this frailty laid aside, we attain to the grace of the interior contemplation, of which Paul saith, For then shall I know, as also I am known. Hence blessed Job, seeing that that knowledge can never be in the fullest way perfected here, groans indeed over the blindness of the present life; yet consoles himself by the shortness thereof. — Morals on the Book of Job, Book XIII Gregory the Dialogist: Ver.22. When a few years are come, then I shall go the way whence I shall not return. Every thing that passes is short, even though it should seem slow in being finished, but in the way of death we 'go, and do not return by it,' not because we are not brought back by rising again to the life of the flesh, but because we do not come again to the labours of this mortal life, or to earn rewards by our labours. — Morals on the Book of Job, Book XIII Augustine of Hippo: "Let man come to judgment with his God. Let the Lord come, and let man be compared to him, as Saint John with Christ. Such a comparison will make clear the whole difference between the most perfect man and the God made man. "As the son of man to his neighbor," as the Lord in his humanity to him who had fallen into the hands of the thieves (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft)