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) Augustine of Hippo: "The years that had been counted for me happened to me. And Christ will help me in the fullness of time (2). "And I enter a path by which I will never return. That of renouncing the world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "My spirit is broken" in bitterness and pain, because my ulcers torture me, or, on the other hand, because of my friends, who are ready to burst out against their friend. — COMMENTARY ON Job 17:1-2 Gregory the Dialogist: Chap. xvii. Ver. 1. My spirit shall be wasted to thinness. 'My spirit is wasted to thinness,' by the fear of judgment; in that the minds of the Elect, the more they feel themselves to be approaching the final Judgment, tremble so much the more fearfully in the searching of their own selves; and if they ever find in themselves any carnal thoughts, they consume them by the fervour of their penance; nor do they suffer their thoughts to expand with carnal delight, in that they pass sentence and inflict punishment on themselves more rigorously in proportion as they are awaiting the strict Judge close at hand; whence it comes to pass, that they look upon their departure as always near. For the minds of the lost do many things wickedly on this account, because they suppose themselves living here for long; and so 'the spirit of the righteous is wasted to thinness,' but the spirit of the wicked is thickened. For in proportion as they swell out in self-elation, they have not the wearing down of the spirit: but the righteous, whilst they consider the shortness of their life, eschew the sins of pride and impurity. And hence it is added; My days shall be shortened, and the grave only is left me. For he that bethinks himself what he will be in death, is always rendered fearful in practice, and from the very cause that henceforth he does not as it were live in his own eyes, he does genuinely live in the eyes of his Creator; he goes after nothing of a nature to pass away, he withstands all the desire of the present life, and views himself as almost dead, in that he is not unaware that he is destined to die. For a perfect life is an imitation of death, which while the righteous diligently enact, they escape the snares of sins. Whence it is written, Whatsoever thou takest in hand, remember thy latter end, and thou shalt never do amiss. And hence blessed Job, because he sees that his 'days are shortened,' and reflects that 'the grave only is left him,' fitly subjoins, I have not sinned, and mine eye abideth in bitternesses. As if he expressed himself in plain words; 'I have not been guilty of sin, and I have undergone scourges.' But on this point, seeing that in many passages of this history he confesses himself to have been guilty of sinning, is the mind moved by the thought with what reason he now denies himself to have committed sin? But with reference to this the reason quickly occurs, in that neither did he sin to such an extent as to deserve strokes of the rod, nor yet was capable of being without sin. For that he was stricken not for the correcting of sin, but the increasing of grace, the Judge Himself bears witness, Who praises while He strikes. And again, that he was not without sin neither does he himself deny, who is commended by the Judge, and therefore commended because he denies it not. [ALLEGORICAL INTERPRETATION] But I think that we shall make out these words the better, if we understand them as spoken in the voice of the Head. For our Redeemer, in coming for our Redemption, at once did not sin and did 'undergo bitterness,' in that being without sin He undertook the punishment of our sin. — Morals on the Book of Job, Book XIII Augustine of Hippo: "Defeci agitatus spiritu. Here is the order of this sentence: the spirit in me has been extinguished: Defeci spiritu; broken that I was talking about work, laboribus concussus. "I desire to be put to the grave, and I am not heard; So that death may be destroyed by life. We groan under the weight of this body, not wanting to be stripped of it, but receive over a new garment (3): that is to say, we prefer to change rather than to die; but in vain the man feels this desire, death is for him a debt to which sin has condemned him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "I unite prayer at work, and what have I done? I did something because I was answered. "The foreigners have stripped me of my property. The immortality from which he was robbed is represented by the one whom the thieves left half dead. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 3. Set me free, and put me beside thee, and let the hand of anyone fight against me. For He did not sin either in thought or deed: He was made to 'abide in bitterness' by His Passion, He was 'set free' by the Resurrection, He was 'put beside' the Father by His Ascension; in that having gone up into heaven He sitteth on the right hand of God. And because, after the glory of His Ascension, Judaea was stirred up in the persecuting of His Disciples, it is rightly said here, Let the hand of anyone fight against me. For the madness of the persecutors did then rage on His members, then the flame of cruelty blazed out against the life of the faithful; but where should the wicked go, or what should they do, whilst He Whom they persecuted on earth was now seated in heaven? — Morals on the Book of Job, Book XIII Augustine of Hippo: "What is it? The one who must rescue me; he wants to speak of our Lord, and he says, "What is it? Because he will be so confused with other men that he can scarcely be recognized. "May it be attached to my hand," by the bond of charity; let him protect me and lead me where he pleases. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 4. Thou hast removed their heart far from discipline. For if they had been acquainted with the keeping of discipline, nor ever despised the precepts of our Redeemer, the mere mortal condition of their flesh by itself would have excited them to the love of the life immortal; for this very thing, even our being subject to corruption in this life, is of the scourge of discipline. For to be made to feel annoyance from heat and cold, from hunger and thirst, to be afflicted with diseases, and one day even to be put out of existence, what else are all these, but the scourges of sin? Now there are some that both undergo scourges, and yet never fashion anew their life by the fear of Him Who scourges them. Whence it is rightly said now, Thou hast removed their heart far from discipline; in that though the body is under discipline, yet the heart is not under discipline, so long as a person is stricken with the rod, and yet not brought back to humbleness of mind. Nor yet is this spoken in such a sense, as if the Almighty and Merciful God 'removed the heart of man far from discipline,' but that having fallen away of his own accord, there in executing judgment He suffered him to remain, where he had fallen; as we also say to Him in praying, And lead us not into temptation. i.e. 'do not ever suffer us to be led into temptation.' It proceeds; Therefore they shall not be exalted. For if the heart were under discipline, it would seek after things above, it would not be openmouthed to obtain transitory good things. Of those, then, whose heart is not under discipline, it is rightly said, Therefore they shall not be exalted, in that while let go at large in the lowest enjoyments, they are ever longing for the good things of earth, they never lift the heart to the delights of heaven; for they would be exalted, if they lifted their minds to the hope of the heavenly country; but they, who do not make it their business to guard their way by discipline, ever in their desires lie grovelling in things below and what is more grievous, in lying low set themselves up, in that they are uplifted on the ground of things transitory. And they may be uplifted, but cannot be exalted, in that they are sunk the deeper below, by the very act by which they are rendered higher to themselves; and so the heart that is without discipline cannot be exalted, in that the human mind, as when elevated amiss it is forced down below, so forced down aright is lifted up on high. — Morals on the Book of Job, Book XIII Augustine of Hippo: "You have closed their hearts to wisdom; You prevented them from recognizing him. "Therefore you will not glorify them. They have not humbled themselves, it is the cause of their blindness, and they may have been exalted in the humility of Christ. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 5. He promiseth prey to his friends; and the eyes of his children shall fail. After that blessed Job had uttered a sentence relating to the multitude of the wicked, i.e. the body of our old enemy; he directly shifts the sentence to the very leader of them, i.e. the head of all the children of perdition, and returns from the plural to the singular number: for the devil and all wicked people are so one body, that it very often happens that the body is rated with the name of the head, and the head designated by the title of the body. Thus the body is rated with the name of the head, when it is said of a bad man, And one of you is a devil. And again the head is designated by the title of the body, when it is said of the apostate Angel himself, A man that is an enemy hath done this. Thus the prince of all the wicked has some for 'associates' and some as 'children.' For who are his associates, but those apostate Angels, who fell with him from the seat of the heavenly country? or what others has he as children, saving bad men, who are begotten by his evil persuading in the practice of wickedness. Whence too it is said by the voice of Truth to unbelievers, Ye are of your father the devil. So that evil author of error promises 'prey' to his 'associates,' in that he promises the evil spirits the souls of bad men to be seized at their latter end; and the eyes of his children shall fail, in that while he sets on the aims of men to look for earthly things only, he causes them to love that which they cannot keep for long: for neither can the bent of misdirected love remain, when it appears that both that which he loves, and he himself, who loves it, are tending to nought at a rapid rate. It may also be, that by 'the associates' perhaps are understood all those that are most cruel and already full of every kind of wickedness; but by the sons, those who being still deluded by beguiling promises, are being nourished up to increasing of wickedness; that henceforth the devil should as it were by the title of wickedness, have these as his 'associates,' who now no longer have whereunto to grow in perdition, while these he has as sons, whom he suckles with promises, that they may go on advancing to worse. But 'the eyes of his children shall fail,' in that the aims of the wicked fall to the ground, when all that they go after here, they leave behind, and there suffer without end what is fitted to fill them with grief. — Morals on the Book of Job, Book XIII Augustine of Hippo: "A party has received the evils shared. Part of Israel has been blinded (1); it is. or because they regarded it as evil what Christ had announced to them, to the point of saying, "He seduces the multitude;" 2 or because the prophecies, which predicted Israel's blindness, were not fulfilled. in all the people, but only in one part. "And the eyes of his children are darkened. Those whom prodigies confounded, and to whom it was said, "If it be in the name of Beelzebud that I cast out demons, in whose name do your children drive them out?" " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver.6. He hath made me, as it were, a byword of the people, and I am an example before them. This let blessed Job say in his own person, yea and in the voice of all of the Elect. For everyone that is stricken with the rod, is, as it were, 'made a byword of the people,' in that every fool, when he desires to curse anyone, takes up his cursing in a likeness to him, whom he sees stricken with a temporal stroke, and wishes that punishment for his adversary, which he sees to have befallen the righteous man. And so it comes to pass that with persons not endowed with a right perception, the uptight man is brought into an example, while both the punishment of the just passes current for the condemnation of him, and the glory that is in store for him is not foreseen by any expectance of faith. — Morals on the Book of Job, Book XIII Ishodad of Merv: "I will rise in authority among peoples," because of the stupefaction for all that has happened to me. And the words, "I will be a veil on their faces," that is, whoever hears about my horrible misfortunes will veil his face. This is said as an analogy of the fact that when one hears a horrible thing, he brings his hand to his forehead and veils his eyes. — COMMENTARY ON Job 17:6 Augustine of Hippo: "You have made me famous among the nations," the man whom you have redeemed, that is to say the Church, of which the nations were to speak, or who was to speak to them. "I became their whip; Or that of the Gentiles who were to insult him; or that of the Jews who spoke to the Gentiles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 7. Mine eye is dim, for indignation, and all my members are as it were brought to nothing. For 'the eye is dim for indignation,' when those very persons likewise, who in the Lord's Body, i.e. in the Church, are endued with the light of truth, whilst they see themselves too long despised and disdained by the wicked, are confounded in astonishment at the inscrutable judgment, and fail to fathom the secret of God; for what reason it is that the wicked are suffered to prevail against the innocence of the good? For who is not amazed, when Herodias by her daughter's dancing obtains at the hands of the drunken king, that the head of that Friend of the Bridegroom, that 'Prophet, and more than a Prophet,' should be brought before the faces of his guests upon a charger? Now when the just are 'dimmed in indignation,' the weak very commonly go headlong into actual infidelity; whence it is added, And any members are as it were brought to nothing. For by the term of 'members,' we have the tenderness of the weak set forth, who, while they behold bad men flourishing, and good men tormented, are sometimes brought to this pass, that they regret that they even began in good things, and so speedily fall back to doing evil things, as if the good they had begun were a detriment to their life. But this that he says, Mine eye is dimmed in indignation, he unfolds in plainer words... — Morals on the Book of Job, Book XIII Augustine of Hippo: "Anger darkens my eyes. The eyes of the Church, that is to say, the Apostles, are as obscured when they are not understood by those who have deserved this punishment. "And I am in a hurry on all sides. Indeed, both Jews and Gentiles have made war on the Church. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 8. Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite. [LITERAL INTERPRETATION] In this place, 'the innocent' is taken for the as yet imperfectly righteous, who, as yet but commencing in good ways, though he is not minded to do mischief to others, yet is not at all able himself to do things that are perfect; and because the hearts of the little ones, while they see the wicked flourishing in the present life, are set on fire with the brands of envy; (for a man the more envies others present good in proportion as he less despises it himself. Since of that which cannot be possessed by all men all of it together, what this one has would be so much lacking to the other.) Now 'the innocent is kindled against the hypocrite,' when even he who is not used to injure anyone, envies the glory of the dissembler. But if in this passage the innocent means any one perfect in goodness, 'the innocent is moved against the hypocrite;' when he both sees him flourishing, and contemns him and all his flourishing, and by preaching the things that are right plainly says that he ought to be despised by others, the more in proportion as he sees him eagerly in quest of things, which cannot abide with him for long. — Morals on the Book of Job, Book XIII John Chrysostom: I cannot say, in fact, that I receive mercy, which is the only privilege common to those who suffer. On the contrary, I am a laughingstock for the senseless; the righteous are frightened because of me. How can the faithful continue on his way?… "Let the faithful remain on his own way," Job says, "and let him who is pure of heart take courage." But how will a pure person keep his courage after these events happened in this manner against all hopes? Let us disregard what concerns me. How will others stand in the way of righteousness? Therefore I call you to a new judgment. — COMMENTARY ON Job 17:8A-9B Augustine of Hippo: "The friends of truth have been stupefied; Or that the impious have been able to attack the Church, or that they have not known the Gospel. "But let the righteous rise above his enemy:" If he succumbs for a time under the blows of persecution, he will then rule the infidels. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 9. The righteous also shall hold on his way, and to clean hands he shall add strength. On considering the hypocrite, 'the righteous holds on his way,' in that whilst he sees that it is by a wicked will that he obtains the things that are of the world, he is himself tied and bound the stronger to the love of heavenly things, knowing that to good desires eternal rewards shall not be wanting, whereas both to bad and double hearts the good things of time are not denied; from which circumstance it comes that 'to clean hands he adds strength,' in that seeing bad men win temporal glory, he brings his good works to perfection, and looks down upon temporal things from the loftier height in proportion as he sees them to abound even to the wicked. For he sees how much those things deserve to be despised, which Almighty God vouchsafes even to bad men: for if they were primarily great, the Creator would never vouchsafe them to His adversaries; and hence he considers that it is to himself an unworthy thing, that he should go after that good, which he sees to abound even to the wicked; but he applies his mind to the winning of heavenly blessings, which can never be shared with him by the children of perdition. Thus after he had introduced the outward advancements of the wicked, and the interior advancements of the good, he brought forward words of exhortation. — Morals on the Book of Job, Book XIII Augustine of Hippo: "And let the man whose hands are pure arm himself with boldness," and the man who gives hope to confess Jesus Christ, even in persecution. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 10. But as for you all, do ye turn and come now. Which same words of exhortation he properly frames to the Elect, whom he calls to the eternal world; who are bidden in two ways, viz. that they should 'turn,' and that they should 'come;' 'turn' by faith, 'come' by practice. Or indeed that they 'turn' by abandoning evil deeds, and 'come' by doing good ones; as it is written, Depart from evil, and do good: but that is wonderful which is added, And may I not find one wise man among you. For what does this mean, that he bids them to wisdom, and yet wishes that he may not find them wise, saving that they cannot come to true wisdom, who are deceived in confidence in their own false wisdom? Concerning whom it is written, Woe unto you that are wise in your own eyes, and prudent in your own sight; and to whom it is said again, Be not wise with your own selves; whence that same great preacher sought that those, whom he found carnally wise, in order that they might attain true wisdom, should first become foolish; saying, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. And 'Truth' saith by Itself, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. And so because they that are wise in themselves cannot come to true wisdom, blessed Job, being anxious for the conversion of his hearers, rightly desires that he may not 'find any wise man among them.' As if he said to them in plain speech; 'Learn to be foolish in your own selves, that ye may be truly wise in God.' — Morals on the Book of Job, Book XIII Augustine of Hippo: "For he hath not found the truth in you. To all grace is necessary not only to the Jews, but also to other peoples. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 11. My days are past away, my thoughts are scattered, racking my heart. [ALLEGORICAL / MORAL INTERPRETATION] The Holy Church of the Elect sees that the spaces of her life pass in periods of day and night, in that it is hers in adversity to have 'a night,' and in prosperity, 'a day.' For there riseth as it were light unto her from the tranquillity of peace, and night from the grief of persecution. Now as often as after the pauses of rest she returns to the toilsomeness of persecution, growing to a head against her, she testifies that her 'days have past;' in which days, however, she is accustomed to be weighed down with so much the heavier cares, in proportion as she bethinks her that for that very tranquillity of rest a more exact reckoning is required of her by the Judge. For in the tranquil state of peace, at one time she is employed with the profits of souls, at another time she attends to the ministrations of earthly things, which same ministrations of earthly affairs are more burthensome to the minds of good men, in proportion as by the act of looking at them they are torn away though but for a brief space from looking at the things of heaven. Whence blessed Job, whether in his own voice, or the voice of the Church Universal, after testifying that 'his days were past,' thereupon subjoined, My thoughts are scattered, racking my heart; in that when temporal glory is gone to the minds of the good, even that charge of earthly stewardship is likewise removed from them, which seemed to be torturing them within their thoughts; for while they aim to be always bent upward for the perception of the things of heaven, by this very circumstance that sometimes in their earthly stewardships they are made to descend to take thought of the lowest matters, they feel themselves to be put to torture. Whence it is brought to pass, that the very hostility of persecution is itself too changed into a mighty exultation of joy, on account of the repose of the heart that is obtained. — Morals on the Book of Job, Book XIII Augustine of Hippo: "All the fibers of my soul have been violently shaken," because I do not hide my sins. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 12. They have changed the night into day. For 'the thoughts being scattered change night into day,' in that it is sometimes more grateful to the righteous through adversity to undergo sufferings, rather than as the effect of prosperity to be harassed with the charge of earthly ministering. But because they have learnt by paying attention that both adversity passes away, and prosperity dawns again, it is fitly added; And again after darkness I look for light. For 'the light is looked for after darkness,' in that after the night of the present life, the light eternal is discerned, or adversity and prospersity do so alternate here, that they do not cease to succeed one another by turns. Whence it comes to pass that even in the light night is suspected, and in the night light is presumed on; as when it is written, In the day of prosperity be not forgetful of affliction, and in the day of affliction be not forgetful of prosperity. But mark, forasmuch as we have been redeemed by the grace of our Maker, we henceforth have this boon of heavenly bestowal, that when we are removed from dwelling in our flesh, we are at once carried off to receive heavenly rewards; in that since our Creator and Redeemer, penetrating the bars of hell, brought out from thence the souls of the Elect, He does not permit us to go there, from whence He has already by descending set others free. But they who were brought into this world before His Coming, whatsoever eminency of righteousness they may have had, could not on being divested of the body at once be admitted into the bosom of the heavenly country; seeing that He had not as yet come, Who by His own descending should unloose the bars of hell, and place the souls of the righteous henceforth in their everlasting seat. — Morals on the Book of Job, Book XIII Augustine of Hippo: "They took the night for the day," the wicked. This is why it is said, "Woe to those who call evil what is good, and what is evil; which turn light into darkness, and darkness into light (1). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 13. If I wait, hell is mine house; and I have made my bed in the darkness. For the former Saints could undergo adversity, and yet could not, when brought out of the body, be at once freed from the regions of hell; in that He had not yet come, Who should descend thereinto without sin, that He might set free those, who were there bound by right of sin. And man then 'made his bed in darkness,' when he forsook the light of righteousness by consenting to the crafty Prompter: and whereas in those very regions of hell the souls of the righteous were kept imprisoned without torment, so that both on behalf of original sin they should still go down thereunto, and yet by light of their own deeds not undergo punishment; to have 'made their bed in the darkness,' in a manner, is to have prepared themselves rest in hell. For it was sad weariness to the Elect, after the dissolution of the flesh, not yet to see the likeness of the Creator. Which wearisomeness blessed Job not improperly designates 'darkness.' — Morals on the Book of Job, Book XIII Augustine of Hippo: "If I still support, hell will be my home. If I bear the burden of my sins, so as not to confess them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 14. I have said to corruption, Thou art my father, and to the worm, Thou art my mother and my sister. What does this mean, that he said to corruption, Thou art my father; saving that every man descends from an already corrupted origin? and hence it is added, And to the worm, Thou art my mother and my sister; in this way, viz. that we come into this world once from corruption itself, and along with corruption itself. For as regards the matter of corruptible flesh, the worm is our 'mother and sister,' in that we both come forth out of corruption, and come with corruption which we carry about us. And if we may understand it in a spiritual sense, nature is not unappropriately called our 'mother,' and habit too a 'sister,' in that we are from the one, and along with the other; which same 'mother and sister' are 'worms,' in that in virtue of a corrupt nature and evil habit we are necessitated, as by a kind of 'worms,' so by disquieting thoughts to be gnawed in the mind. For the corrupted nature of the flesh, and bad habit, in that they generate numberless cares in the heart of our frailty, are well called 'worms our mother and sister.' For cares gnaw the mind, while they disquiet it. For righteous men do not cease either heedfully to take thought and counsel what they are to do, or thoughtfully to look into it, whither they are destined to be led after the present life. And so because the Elect then, before the Coming of the Lord, both saw that they were in the toils of the present life, and still after the present life did not as yet receive the heavenly blessings, they were made to smart with many thoughts of heart. For they waited for the grace of the Redeemer, and yet by living in the flesh could not attain thereto. — Morals on the Book of Job, Book XIII Augustine of Hippo: "I called death my father. I will not be the son of life. The Lord yet called him so. "Rot, my mother and my sister. Between death and decay, there is the union of close kinship. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 15. Where then is now my expectation? What could be the 'expectation' of the righteous, but God who justifieth the righteous, Who should freely go down to (what was) the punishment of mankind, and by the efficacy of His righteousness set free the captives of death? For they never ceased to expect His appearing with intent expectation; they knew that it was to come, but they sought for it to come quickly. Wherefore he does not say, 'Where, then, is my expectation?' but, where then is now my expectation? For in that he adds, now, he shewed that what was to come one day, he desired might come without delay. It goes on, And who considereth my patience? He expressed the longing desire, wherewith whilst set in the flesh he hastes to be redeemed, and brought back from hell to the regions above. And indeed it belonged to but few men to enter into the consideration of these things, that they, should learn to think of the labours of the present life, or of the subsequent delay after death. Both of which the just grieved to be subject to before the coming of our Redeemer. And hence it is rightly said, And who considereth my patience? Verily, there is not lacking One, to 'consider patience.' But when God does not hear quickly, He is said, as it were, not 'to consider.' For the Redemption of mankind itself, which came at the beginning of the world, by those who came before from the beginning of the world was accounted slow, in that during a long period of time they were severed from the recompensing of the heavenly things, as Truth testifies, Which saith, Many prophets and kings have desired to see those things which ye see, and have not seen them. And so as to that which is now said, Who considereth my patience? the breathings of fervent desire are laid open. For neither, as we said before, does God forbear to consider the patience of the righteous; but not 'to have regard,' in a manner, means to appear less quickly answering to the aspirations of longing desire, and by lengthened periods of time to delay the grace of His Dispensation. Therefore let him say, Who considereth my patience? in that what is short to Him that ordereth, is long to him that loves. Hence, still reflecting on the privations of his delay, he repeats that which he had already said before; and being destined to descend below, he redoubles the voice of his grief. — Morals on the Book of Job, Book XIII Augustine of Hippo: "What is my hope now? It must be understood: If I continue to bear the burden of my sins. "Will I be able to enjoy my past possessions? Of the happiness which seduced him, which kept him in his sin, and which delayed his conversion. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 16. All of mine shall descend into the lowest hell. Whereas it appears that among those below the righteous are held bound not in places of punishment, but in the bosom of tranquillity above, an important question springs up before us, why it is that blessed Job declares, saying, All of mine shall descend into the lowest hell; who even if before the Advent of the Mediator between God and man he had to descend into hell, yet it is plain that into the lowest hell he had not to descend. Does he call the very higher regions of hell, 'the lowest hell?' Plainly because in relation to the loftiness of heaven, the region of this sky may not unappropriately be called the lower region. Whence when the Apostate Angels were plunged from the seats of heaven into this darksome region of the air, the Apostle Peter says, For if God spared not the Angels that sinned, but delivered them, dragged down with infernal chains, into hell, to be reserved for torments in the Judgment. If then relatively to the height of heaven this darksome air is infernal, relatively to the elevation of this air, the earth which lies below may be taken both as infernal, and as deep; and relatively to the height of that earth, even those parts of hell which are higher than the other mansions of the place below, may in this place not unsuitably be denoted by the designation of the lowest hell; in that what the sky is to heaven, and the earth to the sky, the same is that higher hollow of the regions below to the earth. But that is very wonderful which he subjoins, All of mine shall descend; for whereas the soul alone shall descend into the regions of hell, how is it that the holy man tells that 'all of his' shall descend there, but that he saw himself to be there entire where he perceives the great weight of his recompense? seeing that this which he leaves of himself without sense on the earth, until he returns to the incorruption of the resurrection, he does not feel to be himself. And so he declares that 'all of his will descend into the lowest hell,' whither he sees his soul only shall descend; in that the whole of him is there, where he is capable of having a sense of that which he has got. Or, surely, 'all of his did descend into hell,' in that the recompensing of all his toils was as yet expected to be received only in the rest of hell; and all that he has done as it were 'descends' there, in that there he finds rest in his recompensing for all things. Whence also the expected rest is itself added, when the words are thereupon introduced, Dost thou think at least there will be rest for me there? By which same words he both makes known what he desires, and yet marks that he is still doubtful of receiving the rest, lest he whose holy works so many scourges followed, should by the hidden judgment of the heavenly Judge, after temporal scourges, have lasting torments likewise following him. Wherein it behoves ourselves to consider with exceeding fear which of us is now secure of the everlasting rest, if even he still trembles for it, proclaim of whose virtue the very Judge, Who smites, does Himself sound: For if the righteous scarcely be saved, where shall the sinner and the ungodly appear? For blessed Job knew that he should attain to rest after the strokes of affliction, but that he might shake our hearts with fear, he himself seemed to doubt about the recompensing of Eternal rest, when he says, Dost thou think? plainly that we might think well with what exceeding apprehension we ought ever to dread the Judgment to come, if even he, who was commended by the Judge, was not yet in his own words secure of the rewards of the Judgment. — Morals on the Book of Job, Book XIII Hesychius of Jerusalem: Why do we build palaces? Why do we care for the drapery of beds and for the different garments? Why do we add estate to estate, strangle the poor and strike the needy? Why do we want to increase those riches that will not come together with us? And why do we not bend our ears to the truthful oracles? Why do we not believe in the commandment of the Judge and do not obey what he said, "Do not lay up for yourselves treasures 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 nor steal"? For our angels protect our treasures, and, above all, the Lord of the angels. — HOMILIES ON Job 20.17.16 Gregory the Dialogist: Then answered Bildad the Shuhite, and said, Unto what end will ye cast abroad words? understand first, and so let us speak. 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. All heretics think that in some things that are known to her Holy Church is full of pride, while some things they fancy that she does not even understand. Whence Bildad the Shuhite, as it were, asserts that blessed Job had broken out into pride, when he declares that he 'casts abroad words.' But he gives a token with what pride he was himself swoln, who supposed that blessed Job spoke things that he did not understand; and whereas all heretics complain that they are despised by Holy Church in her estimate of them, it is fitly subjoined. — Morals on the Book of Job, Book XIV Hesychius of Jerusalem: It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter "continues" to fight. The more Job sees his enemies increase, the more he grows strong against them. The more he sees the number of the slanderers grow, the more he renews himself to fight back in favor of truth. It is not only by exhorting but also by becoming firmer that Job makes the truth appear. But Bildad ignores that, and that is why he has said, "How long will you continue?" It is necessary that Job respond, and since he has not said that, we will say it instead of him, "He will continue until his spirit animates you, until he makes sources spring, until he blows wisdom into sincere vases, until you are tortured by his words as by the strikes of a whip. For you do not understand the wisdom of God and do not know his economy with regard to the righteous and the sinners." — HOMILIES ON Job 21.18.2-3 Gregory the Dialogist: Wherefore are we counted as beasts, and reputed as vile in your sight? It is natural to the human mind to suppose that the thing that it does is done to itself. Thus they believe themselves to be despised, who are used to despise the ways of the good; and whereas in such things as are capable of being understood by reason, the Church proves against heretics that what they make up is unreasonable, they imagine themselves to be counted as 'beasts' in her view. On which supposition of their being despised, they directly break out in disdain, and are urged to abuse of that Church. — Morals on the Book of Job, Book XIV Julian of Eclanum: "Why are we considered to be as cattle?" After taking away from us the right to speak, you now claim that it is only reserved to you, if you are wise. — EXPOSITION ON THE BOOK OF Job 18:3 Gregory the Dialogist: Why dost thou ruin thy soul in thy fury? Heretics esteem whether a strong feeling for the rule of right, or the spiritual grace of holy preaching, not as good weight of virtue, but as the madness of fury. By which same fury they believe that 'the souls of the faithful are ruined,' in that they imagine that the life of the Church is destroyed by the very same means whereby they see she is made to kindle against themselves. It goes on; Shall the earth be forsaken for thee? For they think that they themselves worship God every where, that they themselves have occupied the whole world. What is it then to say, Shall the earth be forsaken for thee? but what they often say to the faithful, viz. 'that if this thing which you say be true, all the earth is forsaken by God, which we ourselves already occupy from the multitude of us.' Now the holy Church universal proclaims that God cannot be truly worshipped saving within herself, asserting that all they that are without her shall never be saved. But conversely heretics, who are confident that it is possible for them to be saved even without her pale, maintain that the Divine aid is rendered to them in every place. Whence they say; Shall the earth be forsaken for thee? i.e. 'is it so, that whosoever is out of thee cannot be saved?' Whence it is added further; And shall the rocks be moved out of their place? Heretics call those persons 'rocks' who in their views by the sublimity of their thoughts stand out in the human race, which same they glory that they have for teachers. But when Holy Church addresses herself to the task of gathering together the different erring preachers within the bosom of the right faith, what else is this but that she 'removes the rocks from their places,' that having a right view of things, they may lie down in humility within her, who aforetime were standing stiff in their own wrong notions? But heretics altogether make against the doing of this, and withstand the 'rocks being moved out of their places' on account of her voice, because they are averse that they, who among themselves, being lifted up in their thoughts, were embued with false doctrine, by coming to her should think what is true in a humble spirit. Now, it very often happens that heretics, when they see any persons within the bosom of Holy Church travailing whether with want or calamities, lift themselves up directly in the presumption of righteousness, and whatsoever they see to have happened of an adverse kind to the faithful, they suppose it is done for their iniquities, not knowing doubtless that the complexion of the present life does not in the least degree prove the worth of men's conduct. For very often both good things befal the bad, and bad ones befal the good, on the very principle that real goods are reserved for the good, and real ills for the bad, in the season of the eternal recompensing. Thus Bildad bearing a figure of heretics, who lift themselves up on the grounds of this life's good fortune, swells against the strokes of blessed Job, as if with their voice in opposition to the reproach of the righteous, and expressly he is arguing against the ungodly indeed, but how wickedly he speaks in such terms against a good man, he is not aware. — Morals on the Book of Job, Book XIV John Chrysostom: Bildad speaks these words because Job did not refrain from complaining by saying that he wanted to die. What sort of consolation is this? How could he have disheartened him in another way? He said, in fact, that the "stretches under heaven would be desolate," or did he mention his death as if it brought a great contribution to this life that is common to us? Actually Bildad says the opposite: a man is nothing and deserves no mention. Why do you say that? Then he also foolishly and haphazardly accuses the impious, in order to support his present argument. They cannot put the blame on [Job] for any evil action. But notice their perversity; by saying that great misfortunes will befall the impious, they mention those afflictions suffered by Job, naming his miseries in their words, as if they wanted to show that they alluded to him. Notice and observe that their remarks about others are addressed to him. — COMMENTARY ON Job 18:4B-C Gregory the Dialogist: Shall not the light of the wicked be put out, and the flame of his fire cease to shine? If he says this in describing the present life, he is mistaken; in that very often both the light of prosperity is seen in the ungodly, and the darkness of ignominy and poverty envelopes the godly. But if his discourse points to this, viz. to shew what the ungodly meet with in their end, it is said with truth, Shall not the light of the wicked be put out, and the flame of his fire cease to shine? Which if it might have been rightly spoken in regard to an ungodly man, ought never to have been delivered against a holy man set fast in the midst of scourges. But let us, considering well the powers of his arm in delivering sentences, reflect how strongly be hurls the darts, and let us cease to look at him whom, while so hurling them, he aims to hit, knowing surely that he strikes a stone with foiled blows. So let him say; Shall not the light of the wicked be put out? For even the ungodly have their 'light,' i.e. the good fortune of the present life. But 'the light of the wicked shall be put out,' in that this present life's good fortune is speedily terminated along with life itself. Whence it is fitly added; and the flame of his fire shall not shine. MORAL INTERPRETATION For every ungodly man has a 'flame of his own fire,' which he kindles in his heart from the heat of temporal desires, whilst he burns now with these now with those lusts, and fans his thoughts into a bigger flame by the diverse flatteries of the world. But if a fire has no flame, it does not shine by shedding any light. And so the flame of the fire is his outward beauty or power, which comes from his burning within. For what he anxiously desires to get, he very often wins, to the heaping up of his own ruin; and whether in the power of the loftiest pitch, or in the wealth of multiplied increase, he as it were shines in external glory. But 'the flame of his fire shall not shine,' in that, in the day of his departure hence, all the fair shew without is removed, and he is consumed by his own burning within alone. And 'so the flame' is removed from the 'fire,' when his exterior glory is separated from his interior burning. Even the righteous too have a flame of their fire, but one doubtless to shine bright, in this respect, that their desires give light in good works. But the light of the wicked does not shine in the least, in that hereby, viz. that they aim at what is evil, they are forced to darkness. — Morals on the Book of Job, Book XIV Gregory the Dialogist: The light shall be dark in his tabernacle. If we very frequently take darkness for sorrow, we ought without unfairness to take light for joy. And so 'the light is dark in his tabernacle,' in that in his conscience, which he inhabits in wickedness, the joy which he had from things temporal is brought to an end. Whence too it is fitly added; And the candle that is over him shall be put out. For to speak in language grounded on the usage of many, a 'candle' is a light in an earthen vessel, but a light in an earthen vessel, is delight in the flesh. And so 'the candle that is over him is put out,' in that when the recompensing of his wickednesses comes upon the ungodly man, carnal delight is brought to nought in his heart. Now it is well that it is not said of this candle, 'which is by him,' but 'which is over him,' in that earthly enjoyments possess the mind of the bad, and so swallow it up in delight, that they are 'over' it, and not 'by' it. But the righteous even when they have the good fortune of the present life, are taught to force it to bow beneath them, that this, viz. that they are made glad in themselves with good things, they may get above by the counsel of a steadied mind, and surmount by the control of virtue. And so 'the candle' of the wicked man, 'which is over him, is put out,' in that his joy is quickly brought to an end, which possessed him wholly in this life, and the man, who now wickedly lets himself out at large in pleasures, punishment hereafter closely encompasses round about in woe. — Morals on the Book of Job, Book XIV Augustine of Hippo: "The darkness has lighted his house. She was enlightened by the devil or the antichrist. "And his torch was extinguished on him; It was the faint glare of a terrestrial light. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The steps of his strength shalt be straitened. For now as it were he puts forth 'the steps of his strength,' as often as he executes the violent acts of his power. But 'the steps of his strength shall be straitened,' in that the resources of his wickedness, which he now displays in his own gratification, punishment hereafter binds fast. It goes on; And his own counsel shall cast him down. Every bad man makes it his counsel now to aim at present things, to abandon the things of eternity, to do what is unjust, to sneer at what is just; but when the Judge of the just and unjust shall come, every ungodly person is 'cast down by his counsel,' in that for this that he chose to go after here with bad intent, he is drowned in the darkness of eternal woe. For that man whom temporal glory uplifts here, punishment without end there sinks down. He who here revels in self-gratification, is there tortured with everlasting vengeance. And it often happens that the very prosperity of this life, which is so eagerly hankered after by the ungodly, so clogs their steps, that even when they have the mind to return to good works, they are scarcely able: in that they have not the power to do what is right, while they fear to displease the lovers of this world. Whence it is brought to pass, that through that glory which the ungodly man derives from sin, his sins are yet further doubled and redoubled. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: Bildad says these things using the metaphor of the birds or the animals that are captured in the hunt. In fact, as they can no longer escape after falling into snares and nets, so the impious are caught by inevitable calamities that overwhelm them. And what is worse, after all their schemes have been overturned and reversed, their riches are taken away from them not by the powerful but by people of the lowest class. — COMMENTARY ON Job 18:7-9 Augustine of Hippo: "Let his fortune be given to the last of men," Let the humble possess what he wanted to possess. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For he hath put his own foot into the net, and he walketh in the meshes of it. He, who 'puts his feet into a net,' cannot get them out, when he has a mind; so he that lets himself down, into habits of sin, cannot rise up the moment he wishes it; and he 'that walketh in the meshes of a net,' entangles his steps in walking, and when he tries to extricate himself to walk, he is tied and bound that he cannot. For it very often happens that a man, beguiled by the delightfulness of this world, reaches after the gloriousness of the honour thereof, that he attains to the effecting of his desires, and rejoices to have attained the object which he sought after; but seeing that the good things of this world, when not possessed, are objects of love, and very often, when possessed, grow worthless, he learns by the act of obtaining how worthless that is which he sought after. Whence being brought back to himself, he looks out how without sin to get quit of that which he sees himself to have gotten with sin; but the very same dignity which entangled him, holds him fast, and he cannot without further sins flee from thence, whereunto he came not without sin. And so he has 'put his feet into the net, and walketh in the meshes thereof,' in that when he strives to get quit, he then sees in a true light with what hard knots he is held bound. For we do not even know of our binding in a true sense, save when in striving to get free, we as it were try to lift our feet. — Morals on the Book of Job, Book XIV Augustine of Hippo: "His foot is caught in the trap. He himself was seized in making war on the Lord. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The gin shall take him by the heel; in that the end shall be made fast in sin. And because the enemy of mankind, when he binds up in sin the life of each individual, eagerly pants after his death, it is rightly added; And thirst shall burn furiously against him. For our old enemy, when he ensnares the life in sin, thirsts that he may drink the death of the sinner. Which however may also be understood in another sense. For the evil mind when it sees that it has been brought into sin, seeks with a certain superficialness of thought to escape out of the snares of sin; but fearing either the threats or reproaches of men, it chooses rather to die for ever, than to undergo a little of adversity for a season, whence it abandons itself wholly to evil ways, in which it perceives itself to be already once bound. And so he whose life is bound fast in sin even to the end, has his 'heel held by the gin.' But forasmuch as in the same degree that he minds that he is tied and bound with evil habits, he is in despair of his return, by that very despairing he henceforth kindles more fiercely to the lusts of this world, the heat of desire arises within him, and the mind having been ensnared by previous sins, is inflamed to even worse transgressions. And hence it is added; And thirst shall burn furiously against him. For in his mind there is a 'thirst that burns out against him,' in that in proportion as he is used to do wicked things, he is the more vehemently on fire to drink down evil. Since for the ungodly man to 'thirst' is to lust after the good things of this world. And hence our Redeemer cures the man with the dropsy before the Pharisee's house, and when he was arguing against avarice, it is written, And the Pharisees also who were covetous heard all things; and they derided Him. What does it mean then that the man with the dropsy is cured before the house of the Pharisee, but that by the sickness of one man's body the sickness of heart in another is represented? For one sick of a dropsy, the more he drinks, thirsts the more, and every covetous person redoubles his thirst by drinking, in that when he has got the things he desires, he pants the more in desiring others. For he that by getting is made to long for more, has his thirst increased by drinking. — Morals on the Book of Job, Book XIV Augustine of Hippo: "He who is thirsty has become strong against him. He is conquered by those who are hungry and thirsty for justice. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: His snare is buried in the earth, and his trap upon the way. His 'snare is buried in the earth,' when sin is hidden under earthly interests. For our enemy in executing his plots shews to the human mind something to long after in earthly gain, and hides the snare of sin, that it may bind his soul tight, so that he should see indeed what he might set his heart on, and yet never see in what a snare of sin he is putting his foot. Now a trap has its name from entrapping. And 'a trap is' then 'placed' by our old enemy 'upon the way,' when in the course of this world's practice, which the mind is bent to follow, the snare of sin is prepared, which same would not so easily entrap, if it were possible to be seen. For a trap is so set, that, while the meat is displayed, it is not itself seen by the passers by. For like to meat in a trap is gain with sin, and the prosperity of this world with wickedness; and so when gain is sought after by one with a covetous view, it is as if the trap which is not seen laid hold of the foot of the mind. Thus there are often set before the mind along with sin, honours, riches, health, and temporal life, which, while the weak mind sees like food, and does not see the trap, by the meat, which on seeing it longs after, it is caught fast in the sin, which is not seen. For there are kinds of tempers which border upon certain bad qualities. Thus harsh tempers are usually found to be united either to cruelty or to pride; but tempers that are soft, and joyous beyond what is becoming, are sometimes allied to lust and dissoluteness. Therefore the enemy of mankind surveys the tempers of each individual, to see what bad quality they are allied to, and he sets those objects before the face, which he sees the mind is most readily inclined to, so that to the soft and joyous tempers he often proposes dissoluteness, and sometimes vainglory, but to harsh dispositions he proposes pride or cruelty, and so there he sets a trap, where he sees the path of the mind to be, in that he there introduces peril by deception, where he has found that there is the 'way' of a kindred turn of thought. — Morals on the Book of Job, Book XIV Augustine of Hippo: "His inheritance was hidden on the earth," to lose it. His inheritance is what is bestowed upon him. "And he was seized in the way," which he followed, — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Terrors shall make him afraid on every side. And, whereas all that the bad man does, he fears to undergo too, and reckons that to be doing by all others toward himself, which he himself prepares for all others, whom he is able, it rightly follows. For he imagines all men to be such toward himself, as he himself strives to be towards all. And what effect these same terrors have in his conduct, is brought in, when it is said; And shall entangle his feet. For if 'the feet be entangled,' they cannot have free steps, and are not able to accomplish any journey; in that their own entanglements hold them fast. Therefore bad desires force into vilest practice, and vilest practice holds fast in terror; which same terror entangles the feet, that they should have no power to step out into right practice. And it often happens that a person for this reason fears to be good, that he may not himself suffer that at the hands of the wicked, which he remembers himself to have done to the good; and whereas he dreads to undergo that thing which he has himself done, on every side affrighted, on every side full of misgiving, he as it were has his feet entangled, who is ensnared by fear; he is able to do nothing freely; in that he has in a manner lost his going in good practice by the same act, whereby he stepped out of the line into the evil which he set his heart on. — Morals on the Book of Job, Book XIV Augustine of Hippo: "Let sorrows surround him and lose him," that they come to him from all sides. "That many are throwing themselves on him," — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let his strength be hungerbitten, and starvation invade his ribs. After the manner of Holy Scripture, he has the appearance of wishing that which he foresees will be, not surely in the spirit of one uttering curses, but of one pronouncing prophesies. Thus every man, in that he consists of soul and flesh, is as it were made up of strength and weakness. For by virtue of that part, by which he was created a reasoning spirit, he is not improperly called 'strong,' but in respect of that, by which he is of a fleshly substance, he is weak. And so 'the strength' of man is the reasoning soul, which is able to resist by reason the tendencies to evil that assail it. And hence it is said again by blessed Job, Thou hast strengthened him for a while, that he might pass through for evermore. Since from a reasoning soul man derives it, that he should live for evermore. And so this wicked man's 'strength is hungerbitten,' in that his soul is not fed by any refreshment of the interior food. Of which same hunger God saith by the Prophet; I will send a famine in the land, not a famine of bread nor a thirst for water, but of hearing the word of the Lord. And it is well added, And starvation invade his ribs. For the ribs lace in the bowels, that lying out of sight within they should be fortified by their solidity. And so the 'ribs' of every one are the senses of the mind, which fence the hidden thoughts. Therefore 'starvation invades the ribs,' when all spiritual refreshment being removed, the senses of the mind fail, and cannot either rule or guard their thoughts. 'Starvation invades the ribs' of the wicked man, in that the interior hunger debilitates the senses of the mind, that they may not rule their thoughts at all. For when the senses of the mind are dulled, the thoughts issue forth to things without, and, as it were, the ribs being weak, the bowels which might have lain in secret in a sound state, are poured forth without. Hence it comes that when the thoughts are spread abroad without, the mind being deceived goes after the image of exterior glory, and is pleased with nothing save what it beholds beautiful without. — Morals on the Book of Job, Book XIV Hesychius of Jerusalem: These words are appropriate to the impious but not at all to Job, because "pains have not destroyed him" but have made him appear to be a powerful fighter, have made him appear doubly just. Many have come, and "the soles of their feet have been devoured"; therefore, those who have come must complain about themselves and not about the righteous, because Job, thanks to his patience, deserves crowns and happiness. — HOMILIES ON Job 21.18.12 Augustine of Hippo: "In the anxieties of hunger. Either those who follow him or those who obey him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let it devour the beauty of his skin; and let the firstborn death consume his arms. 'The beauty of his skin' is temporal glory, which whereas it is coveted as an object without us, is retained as a beauty on the skin. But by the title of 'arms' works are not unfitly set forth, in that the work of the body is done by the arms. And what is death but sin, which kills the soul to the interior life? Whence it is written; Blessed and holy is he that hath part in the first resurrection, in that he shall hereafter rise again joyfully in the flesh, who whilst set in this life has risen again from the death of his soul. If then sin is death, 'the firstborn death' may not unsuitably be taken for pride; in that it is written, Pride is the beginning of all sin. And so 'the beauty of his skin and his arms the firstborn death devoureth,' in that the glory or the practice of the bad man is overthrown by Pride. For he might have been glorious even in this life without sin, if be had not been proud. He might in the judgment of His Creator have been commended for some works, if before His eyes pride had not overturned those very works. Thus we often see rich people, which might have had wealth and glory without guilt, if they would have had them with humility. But they are uplifted by possessions, they are flushed with honours, they disdain the rest of the world, and place their life's whole hope and trust in the mere abundance of good things alone. Hence a certain rich man said, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. Which thoughts of their hearts when the Judge above beholds, He plucks them away for this very confidence of theirs by itself. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: He calls the "soles of their feet" the products of their journeys, in order to say that the impious are not prosperous in their travels when they fall into "a violent ruin." But also their fruits of season, that is, their children, are insatiately consumed by death; and from this entire condition, in which they find themselves, all healing withdraws. That is, their results will always be incorrigible and incurable. It is also possible to interpret the "soles of their feet" as their offspring or descendants. — COMMENTARY ON Job 18:12-14 Augustine of Hippo: "Let the marks of his feet be devoured," those of his teachings, wherever he goes. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let his confidence be rooted out of his tabernacle, and let death as a king trample on him. In this place by the title of 'death' we have denoted the enemy of the human race himself, who brought in death, who is set forth by a particular minister of his, of whom it is said to John, And his name was Death. And so this 'death,' in the day of departure hence, 'tramples upon the wicked man as a king,' in that him, whom he before deceived by soft persuasions, at the last he carries off to punishment in bonds of violence, and forces him down the more cruelly, in proportion as he ties him the stronger in bad deeds. And here too while he possesses the heart of the lost sinner, he 'tramples' upon it, in that as often as he pressed it with feelings of delight, he as it were set upon it the feet of his tyrannical dominion. But if by the title of 'death,' we are to understand not the devil explicitly, but sin, in consequence of which the lost meet with the doom to be dragged to death, then indeed such 'death tramples on the mind like a king,' when it possesses the same making no resistance. For temptation to sin cannot be away from man whilst set in this life. But it is one thing to resist sin tempting us, and another to be enthralled by it tyrannizing over us. And so the wicked man, because he is not taught to resist the persuasions of sin, and is not afraid to be subdued to its dominion, has it rightly said of him, Death as a king shall trample on him. For it was the reign of this death that Paul was keeping off from the hearts of his disciples, when he said, Let not sin there reign in your mortal body. Since be does not say, 'let it not be,' but, let it not reign, in that it cannot help but be, but reign it may not, in the hearts of the good. And so whereas, when a sin strikes the heart of the bad man, it does not find it resist, but bows it under its dominion, let it rightly be said, Let his confidence be rooted out of his tabernacle, and let death as a king trample on him. And so 'his confidence is rooted out of the earth,' when the man, who in this life had provided for himself many goods after his mind, is brought to nought by death in an instant. And 'death as a king tramples on him,' in that he is either pressed upon here by evil habits, or at the time of his death, hereby, viz. that he is carried off to punishment, he is brought under to the power of the devil. Which is thus done in the minds of the wicked on this account; because, even when the opportunity of committing sin is lacking, the suggestions of the desire are not in the least lacking to their minds. And whereas they do always follow the devil in practice, yet do they doubly bind themselves fast to him in thought. And so there is first sin in thought, and afterwards in act. Whence it is said to the daughter of Babylon, Come down and sit in the dust, O Virgin daughter of Babylon, sit on the earth. For whereas dust is always earth, earth is not always dust. What then are we to understand by dust but thoughts, which, while they perseveringly and silently fly up in the mind, blind its eyes? And what is denoted by 'the earth,' but an earthly way of acting? And whereas the mind of the lost sinner is first cast down to imagine wicked things, and afterwards to do them, to the daughter of Babylon, who came down from the judgment of interior uprightness, it is rightly said in a wounding sentence, that first she should 'sit in the dust,' and afterwards 'in the earth,' in that except she had lowered herself in thought, she would never have settled fast in bad practice. It goes on; Let his fellows dwell in his tabernacle, because he is not. i.e. In his mind apostate angels shall have their haunt by vilest thoughts, they being 'his fellows,' who for this reason no longer 'is,' because he has departed from the Supreme Essence, and for this is, by a daily augmented declension, as it were tending 'not to be,' in that he has once fallen from Him Who truly is; who moreover is rightly said 'not to be,' in that he has lost well-being, though he has not lost natural being. Still, yet further setting forth these thoughts of the bad man with more minuteness, he subjoins, saying, Let brimstone be scattered upon his habitation. What is 'brimstone' but the fuel of fire, which, however, so cherishes the fire, that it sends out the very foulest stench. What then do we understand by 'brimstone,' but carnal sin, which, while it fills the mind with wicked thoughts like a kind of ill savours, is kindling everlasting fires for it; and whilst it spreads the cloud of its stench in the lost soul, it is as it were providing against it fuel for the flames to come after. For that the ill savour of the flesh is understood by brimstone, the mere history of Holy Writ by itself hears record, which relates that the Lord 'rained down fire and brimstone upon Sodom.' Who, when He had determined to punish her carnal wickednesses, by the very character of the punishment marked out the stain of her guilt: since 'brimstone' hath stench, and fire burning; and so, forasmuch as they had been kindled to bad desires in the ill savour of the flesh, it was meet that they should perish by fire and brimstone combined; that by their just punishment they might be taught what they had done in unjust desire. And so this 'sulphur is scattered upon the habitation' of the wicked man, as often as the corrupt indulgence of the flesh exercises dominion within him; and whereas bad thoughts unceasingly occupy him, and forbid his bringing forth the fruit of good practice, it is rightly added. — Morals on the Book of Job, Book XIV Augustine of Hippo: "Let it be with you that health is forever ruined; The tranquility of life. "And that he supports the weight of a royal accusation. "Chastised in due time, he procures the glory of God; that is why he is abandoned for some time to his desires. He said: a royal accusation, lèse-majesté, because he boasted of being the Christ. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words mean that the punishment of the impious will be similar to the massacre of the Sodomites. "Their roots dry beneath, and their branches wither above" so that nothing useful to the impious may remain anywhere, beneath or above the ground. — COMMENTARY ON Job 18:15-16 Augustine of Hippo: "Let him be in his tent surrounded by the night. The torment of this accusation will agitate his conscience; his desire to dominate the devour. "Of the night," of the torment of his blindness, after his condemnation. "May his beauty be covered with sulfur. He took pleasure in it; let it be the prey of an impure flame. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let his roots be dried up beneath, and above let his crop be spoiled. For what do we understand by the title of 'roots,' which are set out of sight, and bring forth a shoot into open view, but the thoughts, which, while they are not seen in the heart, produce visible works? And hence by the title of a 'crop' there is denoted the same visible practice, which is thus produced from a hidden root. And whereas every bad man first dries up in the imaginings of temptation and afterwards dies off from good deeds, it is rightly said by Bildad, Let his roots be dried up beneath, and above let his crop be spoiled, in that, whereas the wicked man sets his thoughts in things below, and neglects to seek the delights of everlasting greenness, what is this but that he lets his 'roots be dried beneath?' Whose 'crop too is spoiled above,' in that all his practice is counted as nothing in the view of the judgment above, even if it seem good in the eyes of man. Thus the 'roots' are at the bottom, and the 'crop' above, in that we first send out good thoughts here, that we may one day deserve to receive the fruit of our good works in eternal recompensing; but every wicked person when he abandons good thoughts, and pours himself forth upon the things that are without, has 'his roots dried up below:' but 'above his crop is spoiled,' in that he, who persists barren here, after this life is bidden to no rewards. — Morals on the Book of Job, Book XIV Gregory the Dialogist: Let his remembrance perish from the earth, and let not his name be repeated in the streets. PROPHETICAL INTERPRETATION It is deserving of our notice, that Bildad the Shuhite so expresses himself of each one of the wicked, that his words are secretly directed against the head of all the wicked; for the head of the wicked is the devil. And he in his own person having in the last times entered into that vessel of perdition, shall be called 'Antichrist,' who will endeavour to spread his name far and wide, which same every individual now likens himself to, when, by the memorial of an earthly name, be strives to extend the gloriousness of his praise, and exults in transitory reputation. Therefore let these words be so understood of each one of the wicked, that they be referred in a particular manner to the head of the wicked himself. Therefore let him say, Let his remembrance perish from the earth, and let not his name be repeated in the streets. For streets are called by a Greek term from width, and so Antichrist aims to settle the remembrance of himself upon earth, when he longs, if it were possible, to remain for ever in temporal glory He delights to have 'his name celebrated in the street,' whilst he spreads the working of his wickedness far and wide. But whereas this wickedness of his is not permitted to be reared to a height for a long time, let it be said, Let his remembrance perish from the earth, and let not his name be repeated in the street; i.e. that he should both quickly part with the fame of his earthly power, and lose all the pleasures of his name, which he had spread far and wide in the shortlived prosperity of time. — Morals on the Book of Job, Book XIV Julian of Eclanum: "Their memory perishes from the earth." In order that Bildad may not appear to speak inconsistently after saying, "Their roots dry up beneath," he had added, "Their crops are ruined above." He then concludes with what he wanted to convey through such a sequel of expressions, that is, "Their memory perishes from the earth." In fact, it could happen that the ripening of the fruits occurred before the drying up of the roots, which takes place over a long period of time. "Their memory perishes from the earth." All the things that happen to the impious are described in general but also obliquely referred to Job, because he suffers these same things under the scourge of God. — EXPOSITION ON THE BOOK OF Job 18:17 Augustine of Hippo: "And that his name be forgotten in public squares where he was known. Let the people keep no memory of it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He shall drive him from light into darkness. He is led 'from light to darkness,' when for honour in the present life, he is condemned to eternal punishments. And hence it is more plainly added, And translate him out of the world. For he is 'translated out of the world,' when upon the Judge above appearing, he is taken away from this world, in which he wickedly glories; and for this, that when the end of the world breaks in upon him, he is condemned with all his followers. — Morals on the Book of Job, Book XIV Gregory the Dialogist: There shall neither be seed of him, nor offspring in his people, nor any remnant in his parts. For it is written, that the Lord Jesus shall consume him, with the Spirit of His mouth, and shall destroy him with the brightness of His coming. And so, then, whereas his wickedness is ended together with the settled constitution of the world, there shall be 'no offspring of him left in his people,' in that both he himself and his people along with him are equally forced to punishment; and all the wicked, who by his evil advising were born in bad courses, by the brightness of the Lord's coming are struck with eternal destruction together with that head of theirs. And there is 'no offspring of him remaining in the world,' in that the strict Judge ends the iniquities of that one simultaneously with the end of the world. Now that these words are to be understood expressly of Antichrist is shewn, when it is added. — Morals on the Book of Job, Book XIV Augustine of Hippo: "Let him not be recognized among his people." Let him descend to such a degree of abjection that his people can not recognize him. "And let not his house again appear on the earth," for there will be reappeared. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In his days the last shall be astonied, and horror shall seize on the first. For he will then let himself loose against the righteous with such a measure of iniquity, that even the hearts of the very Elect shall be struck with no small consternation. Whence it is written, Insomuch that if it were possible, they shall deceive the very Elect. Which, clearly, is said, not because the Elect shall fall, but because they shall tremble with terrible alarms. Now at that time both the latest Elect and the first Elect are described as maintaining the conflict for righteousness against him, in that both they that shall be found among the Elect at the end of the world, are destined to be laid low in the death of the flesh, and they too who proceeded from the former divisions of the world, i.e. Enoch and Elijah, shall be brought back amongst men, and shall be exposed to the savageness of his cruelty still in their mortal flesh. This one's forces let loose in such terrible power, 'the latest are astonied at, and the first do dread,' in that, though in respect of this, viz. that he is lifted up by a spirit of pride, they despise all his temporal power, yet in respect of this, that they are themselves still in mortal flesh, wherein they are liable to suffer temporal anguish, they dread the very punishments, which they bear with resolution; so that there is in them at one and the same time both constancy derived from virtue, and alarm proceeding from the flesh; in that though they be of the number of the Elect, so that they cannot be overcome by torments, yet from this only that they are men, they fear the very torments, that they overcome. So let it be said, In his days the last shall be astonied, and terror shall seize on the first. In that he shall then shew forth such signs, and do things so cruel and hard hearted, as to force them to astonishment, whom he shall find at the end of the world, and to pierce with the pang of carnal death the first fathers, who are reserved for his extirpation. Therefore whereas he has described many particulars relating to all the wicked, or to the head of the wicked himself, he immediately adds with a general description. — Morals on the Book of Job, Book XIV Augustine of Hippo: "Let others live among his people. That his people undergo foreign domination. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God. MORAL INTERPRETATION For he had said above; He shall drive him from fight into darkness, and translate him out of the world; and upon subjoining his miseries, he added; Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God. In that he who is now lifted up from not knowing God, is then brought to his own 'dwellings,' when his own wickedness plunges him into woes; and one day he finds 'darkness his place,' who, while he made himself glad here in the counterfeit light of righteousness, was occupying the place of another. For bad men in all that they do in dissimulation, are striving to possess themselves of the righteous man's name of credit, as of another's place. But they are then brought to their own place, when they are tormented with everlasting fire, as the desert of their iniquity. For here in all that they do they are ministering to their desire of winning praise, and by the semblance of good works, they are opening wider the bosom of the mind to avarice. So let the wicked man go now, and full blown with complete equipments, let him build his habitations here below, let him spread a name of glory, let him multiply estates, and delight himself in abundant stores, but when he shall be brought to everlasting punishments, then surely he shall know that 'such are the dwellings of the wicked, and this is the place of him that knoweth not God.' Now Bildad said this rightly, but he did not know who it was that he was saying it to. But the heart of a good man is seriously afflicted, when sentences are pronounced against him upon an unfair estimate. — Morals on the Book of Job, Book XIV Gregory the Dialogist: How long will ye vex my soul, and break me in pieces with words? HISTORICAL INTERPRETATION The sayings of the holy man, as we have already often said, are to be understood sometimes in his own person, sometimes in the voice of the Head, and sometimes in a figure of the Church Universal. Now the soul of the righteous is deeply distressed, when those persons launch severe sentences against the good, who have not learned to lead good lives, and by the words of the mouth claim righteousness to themselves, to which in practice they are enemies. Whence to the friends of blessed Job, who, as we have already often said, bear a type of heretics, himself rightly answers, How long will ye vex my soul, and wear me with words? For good men are 'worn' with the words of the wicked, when those swell out against them in words of the lips, who lie low either in a corrupt faith, or in bad habits. — Morals on the Book of Job, Book XIV Augustine of Hippo: "You annihilate me by your speeches:" you discourage me, you who should console me. "Know that God has treated me so. It is in his presence that I must be convinced of sin, and not before men. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lo, these ten times ye confound me. On enumerating the successive times of the speeches of Job's friends, we learn that as yet they had spoken but five times. But for this reason, that he had five times heard rebukes from them, and five times himself replied to their rebukes, he says that he had been ten times confounded; because both herein, viz. that he had been causelessly reproached, he suffered deeply, and in this, that he uttered words of instruction to those that gave no ear, he underwent confusion. And so, while in hearing he held his peace, and in speaking was not heard, that person had trouble put upon him, who both in holding his peace submissively, and in speaking to them fruitlessly, experienced pain within his heart; and hence he says above, What shall I do? If I speak, my grief is not assuaged; and though I forbear, it will not depart from me. ALLEGORICAL INTERPRETATION But if we make these words refer to a type of Holy Church, it is well known that it is her great delight to keep the precepts of the Ten Commandments; and the wicked 'confound her ten times,' in that by all that they do wrong in their wicked principles, they forsake the precepts of the Ten Commandments, and cause confusion to the good as often as they set themselves against the words of God in their doings, It goes on; And ye are not ashamed that ye oppress me. There are some persons, whom bad principle suddenly springing up invites to the commission of wickedness, yet respect for their fellow-creatures recalls again. And very often from this, viz. that they are made ashamed outwardly, they are brought back into their own interior heart, and pass an inward judgment upon themselves; in that if they are afraid to do what is evil on man's account, how much more ought they not even to have longed after what is evil, on God's account, Who sees all things? And in the case of these persons it is brought to pass, that they correct greater evil by inferior good, i.e. interior sin by exterior shame. Again, there are some, who, when once they have brought themselves to contemn God in their hearts, despise the judgments of their fellow-creatures much more, and all the evil that they long after, they do not blush to execute boldly, which persons secret wickedness invites to the commission of sin, and outward shame holds not back; as it is said also of a certain wicked judge, Which feared not God, neither regarded man. Hence too it is said of certain persons sinning with shameless effrontery; And they have declared their sin as Sodom. Thus very often there are such persons enemies of Holy Church, persons who are not withheld from committing wicked things, either by the fear of God, or regard of man; and it is well said to these by blessed Job, And ye are not ashamed that ye oppress me; seeing that though it was wrong to have wished bad things, it is worse not to be ashamed of things wrongly desired. — Morals on the Book of Job, Book XIV John Chrysostom: "Only know that the Lord has dealt with me thus.… You speak against me; you do not feel for me but bear hard upon me.… May the dignity of him who punishes me make you change your mind," he says. We do not have to trample underfoot the people who are punished by God, but we must shed tears and grieve over their fate. Above all, we must not rejoice over the death of anybody, because such an action will not be left unpunished. Who would have not respected Job's misfortune, at least because of the dignity of him who chastised him? — COMMENTARY ON Job 19:3A Gregory the Dialogist: And be it indeed that I have been ignorant, my ignorance remaineth with myself. Heretics have this about them, that they are swoln by the empty pretensions of their knowledge, and often turn to ridicule the simplicity of those that believe rightly, and account the life of the humble to be of no worth. On the other hand Holy Church, in all that she has really wise in her, keeps low the level of her view in humility, that she be not puffed up by knowledge, nor be made to swell high on the seeking out of things hidden, and venture to dive into points, that are above her powers. For with more profit to herself she is anxious not to know things she is unable to fathom, rather than boldly to define things she does not know. As it is written; It is not good to eat much honey: so he that is a searcher of majesty, shall be overwhelmed by glory. For if the sweetness of honey be taken in greater measure than there is occasion for, from the same source whence the palate is gratified, the life of the eater is destroyed, The 'searching into majesty' is also sweet; but he, that seeks to dive into it deeper than the cognizance of human nature admits, finds the mere gloriousness thereof by itself oppress him, in that, like honey takes in excess, it bursts the sense of the searcher which is not capable of holding it. Now that is said to be 'with' us, which is for us; and on the other hand that is said not to be with us, that is against us; and so, because his own knowledge puffs out the heart of the heretic, while his perception of his own ignorance abases the faithful, let blessed Job say in his own voice, let him say also in the confession of the Church Universal, And be it indeed that I have been ignorant, my ignorance shall be with me. As if it were said in express words to Heretics; 'All your knowledge is not with you, since it is against you, so long as it uplifts you in foolish pride; but my ignorance is with me, because it is for me; since, whereas I do not dare to search into any thing relating to God in pride of heart, I keep myself in the truth in a spirit of humility.' And because these very same things that heretics seek to know, they apply perforce to the furtherance of self-elation only, that they may seem learned in contrast to the faithful and humble, it is rightly added; But ye are set up against me. — Morals on the Book of Job, Book XIV John Chrysostom: Job says this as a concession. He always acts in this manner, by multiplying his concessions. He does not allow the discussion to languish on the same point but begins his fight again. Let us admit, he says, that you reprove my words for being foolish, vain and inopportune. You, nonetheless, had no reason to insult me, even if things were so, but it was necessary to respect my distress, to fear him who had struck me, to forgive because of the greatness of my misfortunes. — COMMENTARY ON Job 19:3B-6A Origen of Alexandria: "And if I—let us suppose—had done things that should not have been done, even if I had been in such a condition, was it not necessary just the same that you felt ashamed while seeing my afflictions, disease, worms and loss of goods? But you approach me without commiserating with me and without feeling any sympathy for my adversities." — FRAGMENTS ON Job 13.15, 29 Gregory the Dialogist: But ye are set up against me. HISTORICAL INTERPRETATION But perhaps we shall consider these words more thoroughly, if we point out how they apply to the friends of blessed Job personally in a special sense. For they, when they saw the righteous man smitten, ought to have turned back into their own deepest interior, and not to have persecuted blessed Job with words of upbraiding, but to have bewailed their own case; seeing that, if he was so stricken, who served as he did, with what vengeance did they deserve to be smitten, who had not served like him? And it is rightly said to them, Ye are set up against me; as if it were said to them in plainer terms; 'Ye who ought by occasion of my being smitten to have been set up against your own selves,' this being the order of such setting up on the side of goodness, viz. that we be first set up against ourselves, and afterwards against the wicked. For he that is set up against the good, is blown out in pride. Thus we are set up against ourselves, when, reviewing our own evil deeds, we smite ourselves with the severe avenging of penance, when we do not spare ourselves at all in our sins, and are not biassed by any fond thoughts towards ourselves, who, if we first rigidly follow up our evil things in ourselves, it is likewise fair, that we should be set up against the evil in others too for their good, and that the evil which we punish in ourselves, we should subdue in others too, by charging it home to them. But this sort of setting up the wicked know nothing of, because they leave themselves, and attack the good; they incline themselves towards themselves, in their secret heart, by the softness of fond flattering, and they are set up against the lives of good men by the severity of harshness, whence it is now rightly said to the friends of blessed Job swelling against him under his scourge, Ye are set up against me: i.e. 'Your own selves, that deserve to be rebuked, ye leave, and me ye rebuke with severe sentences.' For he that does not judge himself first, is ignorant what to judge right in another; and if perchance he did know by the hearing what to judge right, yet he is not able to judge rightly the merits of another, who has no rule of judging supplied him by the consciousness of his own innocence. Hence it is that it is said to certain persons dealing deceitfully, when they brought an adulteress to receive punishment; He that is without sin among you, let him first cast a stone at her. For they went for the punishing of others' sins, and they had left their own behind; and so they are called back to their conscience within them, that they should first correct their own faults, and then reprove those of others. It is hence that, when the tribe of Benjamin was deep sunk in the guilt of carnal sin, all Israel banded together would have avenged that wickedness, yet was once and again itself smitten down in the conflict of war; but on the Lord being consulted whether they should go to take vengeance, it was commanded them. The People, that went according to the bidding of God's voice, fell both once and again, and then at length effectually smiting the sinning tribe, almost wholly extirpated it. How is it that it is first kindled to the revenge of sin, and yet afterwards itself brought down; but that those are to be chastised first themselves, by whose means the sins of others are chastised; that they may themselves now come cleansed through vengeance, who are forward to chastise the evil of others? Whence it follows that when the vengeance of God's inquest is at rest towards us, our own conscience should reprove its own self, and by its own act lift itself up against self, to sorrows of penance, neither being set up towards the good, and humble towards itself, but unbending towards itself, and bowed low towards all the good. Thus to proud men administering reproof, it is rightly said; Ye are set up against me, and ye charge me with my reproaches. All persons that are set up, account temporal afflictions to be a grievous reproach, and they think every individual to be the more despised by God, in proportion as they see him scourged with the rod of affliction. For they look for nothing in principles, they look for nothing in practices; but whomsoever they see to be stricken in this life, they imagine to be already condemned by God's sentence; whence it is well said on this occasion by the voice of blessed Job; And ye charge me with my reproaches. In that they, who knew him to be righteous before his strokes, were now judging him to be unrighteous by the mere fact of his being stricken, and hence it very often happens that Heretics, because they see persons within the bosom of Holy Church suffering affliction; (for it is written of God, And scourgeth every son whom He receiveth;) fancy that the sorrows of the faithful arise from nothing but sin, and themselves they for this reason conclude to be righteous, because being left in the thoughts of their evil ways, lacking the rod, they have become hardened. — Morals on the Book of Job, Book XIV John Chrysostom: "But alas! Since you magnify yourselves against me and insult me with reproach," he says, "know then that it is the Lord that has troubled me." What do these words mean? That it is necessary to have respect and fear? In my opinion, Job wants to suggest in this passage that if he was suffering so much, it was not because of his faults—in fact, if God strikes one, does one always suffer because of his faults? Not Job, and not many others—but in order to be tested and to achieve more victories. — COMMENTARY ON Job 19:3B-6A Origen of Alexandria: "And if I—let us suppose—had done things that should not have been done, even if I had been in such a condition, was it not necessary just the same that you felt ashamed while seeing my afflictions, disease, worms and loss of goods? But you approach me without commiserating with me and without feeling any sympathy for my adversities." — FRAGMENTS ON Job 13.15, 29 Gregory the Dialogist: Know now at least that God hath afflicted me with no just judgment. O, how hard does the voice of the righteous man sound, suffering under the infliction of the rod! Which same, however, not pride, but grief gave vent to! Now he is not righteous, who gives up righteousness under sorrow; and blessed Job, because he had a meek spirit, did not sin even by a hard word. For, if we say that he did err by this voice, we make out that the devil accomplished what he purposed, when he said, Touch his bone and his flesh, and see if he have not blessed Thee to Thy face. Therefore a serious question arises; for if he did not sin in that he says, Know now at least that God has not afflicted me with a just judgment; we agree to God's having done something unjustly, which it is profane to say; but if he did sin, then the devil made appear concerning him the thing that he promised. And so it must be asserted both that God acted rightly in His dealings with blessed Job, and yet that blessed Job herein, viz. that he says that he 'was not afflicted by a just judgment of God,' did not speak an untruth, and that our old enemy in respect of that which he promised of sin in the blessed man did speak an untruth. For sometimes the words of the good are for this reason supposed wrong, because they are not ever considered in their interior signification. Thus blessed Job had turned his eyes to his own life, and he estimated the strokes which he was undergoing, and saw that it was not just that upon such a life such strokes should be dealt. And when he says that he was not afflicted by a just judgment, he spoke that with unreserved voice, which God in His own secresy had said concerning him to his adversary, thou movedst Me against him, to afflict him without cause. For what God expresses, that He 'had afflicted blessed Job without cause,' this blessed Job asserts again in the words that he was not 'afflicted of the Lord by a just judgment?' Wherein then did he sin, who was in nothing at odds with the sentence of his Maker? But perhaps some one will say, that for us to speak that good concerning ourselves, which the Judge may have said in secret concerning us, cannot be done without sin. For he whom the Judge praises, it cannot be doubted, is justly praiseworthy; but if he in his own person praises himself, his righteousness is henceforth supposed to be no longer deserving of praise; and this is said rightly, if what the just Judge delivers in impartial sentence, the person in question should venture to say afterwards concerning himself in pride of heart. For if he himself too continuing in a humble frame, when the occasion or his grief brings it out, has uttered good that is true in his own praise, he has not departed from the line of righteousness, in so far as he was not at all at variance with truth. Whence Paul the Apostle also related many brave things of himself for the edification of his disciples, but he did not commit sin by relating these things, in that both by an undeniable attestation, and a humble mind, he did not depart from the pathway of truth; and so let blessed Job, conscious of his own life being just, say that he is not afflicted by a just judgment; neither yet does he sin by that voice, wherein he is not at variance with His Maker, in that he whom God 'smote without cause,' himself also asserts that he was not 'afflicted by a just judgment.' But again there arises another question, which I remember has been already solved in the beginning of this work, viz. whereas Almighty God does nothing without cause, why does He bear witness that He had afflicted blessed Job without cause? For our just Creator by those many strokes inflicted upon blessed Job did not aim to do away with evil qualities in him, but to increase his merits; and so that was just, which He did in the heightening of his good deserts; but it did not seem equitable, because it was thought to be the punishing of instances of sin. Now blessed Job believed that sins of his doing were obliterated by those scourges, not that his merits were added to, and therefore he calls it 'not a just judgment,' because he tests his life side by side with the scourges: thus, if the life and the scourges be weighed in the scales, that was not equal dealing, which blessed Job, as I have said, supposed to be done to him in the wrathfulness of severity; but if the mercifulness of the Judge be looked to, seeing that by the punishment of the just man the merits of his life are heightened, it was an equal or rather a merciful judgment: therefore at once Job spoke what was true, so long as he balanced his life with the stroke; and God did not afflict Job with an unjust judgment, in that he heightened his merits by the stroke; and the devil did not achieve what he promised; seeing that blessed Job, amidst words which sound hard, was neither removed from a true sentence nor a humble mind. But perhaps we shall understand these words of blessed Job less well, if we are not acquainted with the sentence of the Judge; Who, when He was delivering sentence between the two parties, says to the friends of Job; Ye have not spoken of Me the thing that is right, as My servant Job hath. Who then is there so foolish in mind as to own that blessed Job had been guilty in his way of speaking, when he is declared to have spoken rightly by the very voice of the Judge itself? Which same voice, indeed, if we refer to the person of Holy Church, we not unsuitably apply it to her weak members, which while, in the season of her persecution, they weigh both her merits and her scourges, forasmuch as they see that the unjust thrive, and the just perish, have no notion that this is just. Now it is well added by the voice of the blessed man, And compassed me with his scourges. For it is one thing to be smitten, and another thing to be 'compassed with scourges.' Thus, we are smitten with scourges, when even in our sorrows we have a consolation derived from other sources; for when affliction lies so heavy on us that the spirit can no longer take breath by consolation from anyone thing; we are now no longer smitten only, but even 'compassed with scourges,' in that we are every way surrounded by the rod of affliction. Thus Paul had been compassed with scourges, when he said, Without were fightings, within were fears. He had been compassed with scourges, when he said, In perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, with the other particulars, which he so enumerates, as to shew that he no where had rest. But when Holy Church is 'compassed with the scourges' of her tribulation, all the weak in her are brought down in the fall of littleness of mind, so that they now suppose themselves disregarded, in proportion as they see that they are the more slowly heard with effect. — Morals on the Book of Job, Book XIV Augustine of Hippo: "And he shut up his wall around me. This is the moat surrounding the walls. So I am forced to admit guilty. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Behold, I cry out of wrong, but I am not heard; I cry aloud, but there is no one to Judge. Almighty God, knowing what has in it efficacy to prove our good, shuts His ears to hear the voice of persons mourning, that He may add to their advantage, that their life may be purified by punishment, that the tranquillity of rest which can no where be found here, may be sought for elsewhere. But there are some of the faithful even that know nothing of this grace of Providential ordering, in whose person too it is now said; Behold, I cry out of wrong, but I am not heard; I cry aloud, but there is no one to judge; for it is said, 'there is no one to judge,' when He veils His eyes to judge, in that beside Him 'there is not any to judge' our cause against our adversary. Nor yet is this very thing void of judgment, viz. that judgment is delayed; seeing that at the very time that blessed Job said this, both the merits of the holy man and the punishment of his adversary were increased: so then this very deferring of judgment is the act of a judge. But what God settles justly within is one thing, and what the soul bruised by scourges without seeks after is another. — Morals on the Book of Job, Book XIV Origen of Alexandria: "I will cry out, and there is nowhere judgment; I still contend." This is as if Job had said, "I cried out like an athlete in the stadium, but my judgment is nowhere there. Indeed, I still fight. But if I do not bring my fight to a close, I will not get my crown." We actually say these things lest we accuse God of the fact that Job suffered such misfortunes and there was judgment for him nowhere. — FRAGMENTS ON Job 13.15, 29 Augustine of Hippo: "I rid myself of reproaches and I remain silent. ". He recognizes the usefulness of his confessions; for if he wanted to laugh at his sin and not admit it, he would pray without being heard. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath fenced up my way, that I cannot pass: and He hath set darkness in my paths. He saw his 'way fenced up' with strokes, when anxiously desiring to pass into a state of security, he was not able to escape the scourges, and whereas he saw himself smitten, and yet did not find in himself a life worthy of such smiting, as it were 'in the paths' of the heart he met with 'the darkness' of his own ignorance, in that he could not fathom the cause wherefore he was so scourged. And this is not unfitly applied to the weak members of Holy Church too, when from this which they remember to have done wickedly, they are made backward in good practice as well, and, frightened by their own weakness, do not venture to attempt strong acts of goodness to match them. For they fear to begin great acts of goodness, who call to mind that they are infirm in their ways; and whereas they very often do not know the very good, which they should choose, they, as it were, shrink from the 'darkness placed in their paths.' For the mind often becomes so doubtful of its own doings, as not to know at all which is the virtue and which the fault. Thus he 'finds darkness in his path,' who in those things which he desires to do, is ignorant what he ought to choose. Therefore seeing that there is sin often from infirmity, and sometimes from ignorance, it is said in the person of the members that go weakly, He hath fenced up my way that I cannot pass. While in the person of those who see not clear as to the very good work itself which they should choose, it is added; and He hath set darkness in my paths. For it is punishment of sin, to see the good which we ought to do, and yet not to have the power to fulfil it; and again it is in still worse punishment of sin, not even to see what we ought to do; and hence against both of these it is said by the voice of the Psalmist, The Lord is my Light and my Salvation; whom then shall I fear? For against the darkness of ignorance the Lord is a 'Light;' against weakness 'Salvation,' whilst He both shews what ought to be desired for the doing it, and supplies the powers, that what He shews may be fulfilled. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: "No speech," Job says, "can describe my misfortunes. As those who are surrounded on every side by a wall or are oppressed by darkness, I cannot proceed any further. So, it is impossible for me to escape these calamities." — COMMENTARY ON Job 19:8-11 Augustine of Hippo: "He darkened my face. He has taken away the splendor of my face: it is the fate of those who turn away from him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath stripped me of my glory, and taken the crown from my head. ALLEGORICAL INTERPRETATION That all this suits the person of the blessed man set in the midst of tribulation, there can be no doubt; but, since the words of the historical account are plain, they do not require explaining after the letter, therefore they have to be traced out in their mystical senses. Thus he says, He hath stripped me of my glory. For the glory of each individual is his righteousness. Now just as a garment protects from the cold, so does righteousness defend from death; hence righteousness is not improperly likened to a garment, where it is said by the Prophet; Let Thy priests be clothed with righteousness. But seeing that in the season of her tribulation this garment of righteousness, which covers her in the sight of God, is lost to Holy Church in her members that go weakly, let it be rightly said; He hath stripped me of my glory, i.e. righteousness has been taken away from the weak, whereas it could never possibly have been taken away from them, if it had been infixed in them from the ground of the heart, but for this reason it was possible to be taken away from them, because it was attached to them outwardly, like a garment. Wherein the question offers itself, how they could be called members of Holy Church, who were capable of losing the righteousness which they seemed to maintain. But it is necessary for us to know, that very often righteousness is lost for a while by her weakly members, but when they are afterwards brought back to penitence in the acknowledgment of their fault, they attach themselves to that very righteousness which they had lost more strongly than was supposed credible. And it is yet further added thereby, and taken the crown from my head. As the head is the first part of the body, so the leading part of the interior man is the mind. Now the crown is the reward of victory, which is set from Above, in order that he that has contended should be rewarded; and so because many persons, under the pressure of adversities, do not hold out in the contest, in these Holy Church as it were 'loses a crown from her head:' for 'a crown on the head' is the reward from Above in the mind; there are a great many who whilst they are pressed with adversities, neglect to take thought of the rewards above, and cannot reach to the completion of victory; in such, then, 'the crown is taken from the head,' in that the heavenly and spiritual reward is taken away from the aim of the mind, that they should henceforth go after the externally peaceful, nor look out for the eternal rewards, which they used to have at heart. Or otherwise, 'the head' of the faithful is not inappropriately taken to mean the priests, in that they are the first part of the Lord's members; and hence it is expressed by the Prophet, that 'the head and the tail' are rooted out, in which same place both by the title of the 'head' we have the priests denoted, and by the designation of the 'tail' the reprobate prophet. Therefore 'the crown is taken from the head,' when even they abandon the heavenly rewards, who seemed to have the lead in this body of the Church; and it generally happens that, when the leaders fall, the army, that followed, is the wider worsted. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: He says that his crown was taken away from him, that is, he also was a king before, or … "He tore me off," he says, "and like a tree he cut away all my hopes from the roots. Like an enemy who is inflamed with anger, he destroyed all my prosperity." Job correctly says "like an enemy," because God does not inflict torments with an angry or hostile mind. He says these things in order to persuade his friends and himself that his punishment exceeds the limits of human crimes. Indeed, that righteous man was suffering not because of his crimes but in order that his patience might be tested. — COMMENTARY ON Job 19:8-11 Augustine of Hippo: "He has stripped my head of his crown; Of the supernatural brilliance that wisdom gives him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath destroyed me on every side, and I am gone; and He hath removed mine hope like as with a tree torn away. The Church is, as it were, 'destroyed on every side,' and undone in her weak members, when those very ones that seemed strong, are brought to ruin; when 'the crown is taken away from the head,' i.e. when the rewards of eternity are neglected even by those set at the head; and it is well added concerning weak ones falling, And mine hope hath He removed like as with a tree torn away; for a tree is pushed by the wind that it falls, and with him whom threats so terrify, as to make him go headlong into unrighteousness, what else is it, but that a tree met with a blast of the wind, and lost the standing of its uprightness? For he has, as it were, lost hope by the wind, who, subdued by the threats and persuasions of the wicked, has parted with those eternal rewards, which he looked forward to; and because it very often happens that a person, from fear of punishment, gives over righteousness, it is brought to pass by God's decreeing it, that even in giving up righteousness he does not get quit of the punishments, which he was afraid of, and that he who did not fear at all the destruction of the soul, meets even with the ills of the flesh, which he apprehended. — Morals on the Book of Job, Book XIV Augustine of Hippo: "He destroyed me right through, and I disappeared. I possessed everything, he delighted me. His pain is that he could have kept everything. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath also kindled His wrath against me, and He counteth me unto Him as one of His enemies. For we have, been taught by the excellent Preacher attesting it, that 'God is faithful, Who will not suffer us to be tempted above that we are able, but will with the temptation also make a way to escape, that we may be able to bear it.' Moreover the Lord says by the Prophet, For I have wounded thee with the wound of an enemy, with a cruel chastisement. He then that is so stricken that his powers are overcome by that striking, the Lord no longer now smites him as a son in the course of discipline, but as an enemy in indignation. Thus when the strokes exceed the power of our patience, it is very much to be feared, lest, our sins demanding it, we are now no longer stricken as sons by a Father, but as enemies by the Lord; and whereas it very often comes to pass that evil spirits too press home many things to the hearts of the afflicted, and amidst the scourges which strike them outwardly, infuse bad thoughts into their hearts, after the wrath of the Lord it is rightly added. — Morals on the Book of Job, Book XIV Augustine of Hippo: "He treated me as his enemy. He thought I could hurt him, as if I were his equal. "And they have surrounded my house; My heart and my conscience. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: His robbers come together, and make themselves a way through me. For 'his robbers' are evil spirits, who busy themselves in hunting out the deaths of men; and these 'make themselves a way' in the hearts of the afflicted, when, amidst the adversities that are undergone outwardly, they do not cease to infuse bad thoughts likewise; of whom it is yet further added; And encamp round about my tabernacle. HISTORICAL INTERPRETATION For they 'encamp round about our tabernacle,' when they encircle the mind on every side with their temptings; which by most wicked prompting they persuade one while to mourn for things temporal, at another time to despair of things eternal, now to go headlong into impatience, and to cast words of blasphemy against God. Yet these words, as we have already said before, agree with blessed Job even taken historically; who, whilst he heaped before his eyes the ills he was enduring, judged himself to be not like a son that must be corrected, but as an enemy stricken with affliction. Through whom even 'His robbers made themselves a way,' in that the evil spirits obtained against him the leave to smite. 'Round about whose tabernacle they encamped,' in that after his substance and his children were taken away, they bruised his whole body too with wounds. But it is very extraordinary, why, when he spoke of the 'robbers,' he added His, clearly with a view to shew that these same robbers belonged to God; on which point, if we make a distinction between the power and the will of evil spirits, it is made evident, why they are called 'God's robbers;' for evil spirits incessantly pant to do us mischief; but while they have a bad will derived from themselves, they have not the power of doing mischief, except the Supreme Will vouchsafes them permission; and while of themselves indeed they long to hurt us unjustly, yet by Almighty God they are not suffered to hurt anyone saving justly; and so whereas the will is unjust in them and the power just, they are at once called 'robbers,' and 'God's robbers,' that it should come from themselves, that they aim to bring down evil things unjustly, and from God that the things so desired they do not consummate saving justly; but because, as we have often said already, the holy man set in the midst of the pain of punishment, one while speaks in his own accents, at another time in the accents of the Church, at another time of our Redeemer, and very frequently so describes his own circumstances, that in a figure he delivers those that belong to the Holy Church and to our Redeemer, concern for historical fact being for a little space put aside, let us shew in these things, which he subjoins, how he accords with the accents of our Redeemer. — Morals on the Book of Job, Book XIV Julian of Eclanum: "His robbers came together, and through me they made their own way." Either Job employs use of the simile that he had chosen in order to say that he is exposed to the attack of the enemies and that they go back and forth without any obstacle on their open way, or he refers to the messenger who announced to him those misfortunes that had befallen him. Indeed, the text says, "While he was still speaking, another messenger came." "His robbers came together." He has developed the metaphor that he had suggested with the name enemy. In fact, since Job said that God came as a king to fight him as an enemy, he now adds, "His robbers came together." It is as if he said, his soldiers, because Scripture usually calls the spies of the enemies "robbers." — EXPOSITION ON THE BOOK OF Job 19:12 Gregory the Dialogist: He hath put my brethren far from me; and mine acquaintance are verily estranged from me. My kinsfolk, have failed, and my familiar friends have forgotten me. ALLEGORICAL INTERPRETATION We shall shew this the better, if we bring forward the testimony of John, who says, He came unto His own, and His own received Him not; for His 'brethren were put far from Him,' and His 'acquaintance were estranged' from Him, Whom the Hebrews that held the Law were taught to prophesy, and never knew to acknowledge when present; whence it is rightly said: My kinsfolk have failed me, and my familiar friends have forgotten me. For the Jews; 'kinsfolk' in the flesh, 'acquaintance' by the teaching of the Law, as it were forgot Him, Whom they had foretold, in that Him they both sung of in the words of the Law, as destined to be made Incarnate, and when made Incarnate denied Him by the words of unbelief. — Morals on the Book of Job, Book XIV Hesychius of Jerusalem: The grace of the Gospel testifies that these words have been said about the Lord in truth. John, in fact, says, "His brothers did not believe in him," when they said to him, "Leave from here, and go into Judea, so that your disciples may also see the works that you do. For there is no man that does anything in secret, and he himself seeks to be known openly. If you do these things, show yourself to the world." They said that because they did not know his ability and "recognized strangers rather than" him. This certainly referred to the Jews, that is, they looked after their own interests, and when he had to be admired, they despised him. — HOMILIES ON Job 22.19.13A-B Augustine of Hippo: "My brothers have gone away. It was to correct me, because they are my brothers. However, they scorned at first to take me back, like those who have followed foreign advice, bad advice. "And my friends have been for. me without guts. In spiritual afflictions they do not console their friends, they only know how to make fun of them; he would never do it for carnal afflictions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Those who repeated my name forgot me. They do not know me anymore, so much have I changed. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They that dwell in my house, and my maids, count me for a stranger. The inmates of God's house were the Priests, whose race once set apart in the service of God, was henceforth by office continued in that state. But the 'maids' are not improperly taken for the souls of the Levites, servants to the hidden parts of the tabernacle as it were by a more familiar service to the interior of the bedchamber. Therefore let him say of the Priests, serving with sedulous care, let him say of the Levites attending on the interior of the house of God. They that dwell in my house, and my maids, have counted me for a stranger; in that the Incarnate Lord, Whom they had for long foretold in the words of the Law, they refused to acknowledge and to reverence. And he yet more plainly shews that He was not known by their wicked will, when he adds; And I was as it were an alien in their sight. For our Redeemer whereas He was not recognised by the Synagogue, was rendered 'as it were an alien' in His own house, Which the Prophet plainly witnesses, saying, Wherefore shalt thou be as a settler in the land, and as a wayfaring man that turneth aside to tarry? For whereas He was not heard as the Lord, He was taken not as the owner but for 'a settler of the land;' and He only 'turned aside to tarry as a wayfaring man,' in that He carried off but few out of Judaea, and going on to the calling of the Gentiles finished the journey He had begun; and so 'He was an alien' in their sight, in that while they thought only of the things they could see, they were unable to perceive in the Lord the things they could not see; for whilst they contemn the flesh that was to be seen, they never reached to the unseen Majesty; therefore let it be rightly said; And I was as it were an alien in their sight. — Morals on the Book of Job, Book XIV Augustine of Hippo: "My neighbors, my maids themselves. Those to whom I confided my secrets, that is to say, the flatterers who abandon the one who humbles himself before God; because they say flatterers that they are servile — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I called my servant, and he gave me no answer. For what was the Jewish people but a 'servant,' which never obeyed the Lord with the love of a son, but the fear of a slave? Contrariwise it is said to us by Paul, For ye have not received the spirit of bondage again; but ye have received the spirit of adoption, whereby we cry Abba, Father. And so this 'servant' the Lord 'called,' in that by benefits vouchsafed, as by voices given out, He strove to bring it to Himself; but it 'answered not,' in that it was indifferent to render back deeds corresponding to His gifts. For God 'calls' us, when He presents us with His gifts; and we 'answer' to this calling, when we serve Him worthily according to the benefits we have been vouchsafed; therefore because He prevented the people with so many benefits, let him say, I called my servant, and because even after such numberless benefits, it contemned Him, let him add; and he gave me no answer. It goes on; I entreated him with my own mouth. As though he said more plainly; 'I, the Same that before My Incarnation had given it in charge so many precepts to be practised, by the mouths of the Prophets, coming to it Incarnate, entreated it with my own mouth.' And hence Matthew, when he was telling of precepts being delivered by Him on the Mount, says, And He opened His mouth, and taught. As if he said in plain speech; 'Then He opened His own mouth, Who before had opened the mouths of the Prophets;' it is hence too that it is said of Him by the Spouse longing for His presence, Let Him kiss me with the kisses of His mouth; since for all the precepts which she learnt by His preaching, Holy Church, as it were, received so many 'kisses of his mouth.' Now it is well said, I entreated; in that being exhibited in the flesh, whilst He spoke the precepts of life with humility, He, as it were, besought His servant filled with pride that he would come. — Morals on the Book of Job, Book XIV Augustine of Hippo: "I called my servant; he did not answer me. It's his body, or those who wanted to hurt him. "My voice was begging for him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My wife shuddered at my breath. What does the 'wife' of the Lord mean save the Synagogue, subject to Him in the Covenant of the Law with a carnal perception? Now the breath is from the flesh, and the unbelieving people understood the incarnation of the Lord in a carnal manner; in that it took Him for mere man; and so His 'wife shuddered at His breath,' in that the Synagogue was afraid to take Him for God, Whom it saw to be man; and when it heard the words from His mouth by bodily utterance, it refused to perceive in Him the mysteries of the Divine Nature, and would not believe Him to be Creator, Whom it saw to be created; and so the carnal 'wife shuddered at the breath' of the carnal body, in that being given over to carnal senses, it did not take knowledge of the mystery of the Incarnation. It goes on; I entreated the children of mine own womb. In God, Who is not circumscribed by the figure of a body, the members of the body, i.e. the hand, the eye, the womb, are named in such a way, that by the designation of the members, the effects of His Power are represented. As He is said to have eyes, in that He sees all things; He is described as having hands, in that He works all things. Now in the womb the offspring is conceived, which is brought forth in this life; what then are we to take the 'womb' of God for, but His counsel, wherein before time we were conceived by predestination, that being created in time we might be brought into the world? And so God, Who abides before time, 'besought the children of His womb;' in that those, whom He created with power by His Divine nature, coming Incarnate He besought with humility; but because in that same flesh, wherein He appeared, He was contemned in their estimation, it is subjoined. — Morals on the Book of Job, Book XIV Augustine of Hippo: "And I conjured my wife; As if he were saying, "Why be sad, O my soul, and why trouble me? Because he wanted his assent. "I have sent tender prayers to my own children. Those whom he had engendered by inspiring them with the hopes of this world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The foolish too despised me. The wise falling away from faith in the truth, there is an addition rightly made concerning 'fools' as well; in that when the Pharisees and the Lawyers despised the Lord, the rabble of the people too followed the example of their incredulousness, which herein, that it saw Him a man, slighted the announcements of the Redeemer of the world. For often by the title of fools, are denoted those who are poor among the common people; whence too it is said by Jeremiah, Therefore I said, perchance these are poor, and foolish ones, that know not the way of the Lord, nor the judgment of their God. But leaving the rich and wise of the world, our Redeemer came to seek the poor and foolish, whence it is now said, as if for the heightening of grief, The foolish despised me. As if it were expressed in plain speech; 'Even those very persons despised Me, for whose healing I took to Me the foolishness of preaching.' As it is written, For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the 'Word' is 'the Wisdom of God,' but 'the foolishness' of this 'Wisdom,' the Flesh of the Word is called; that whereas the carnal severally could not by craft of the flesh attain to the wisdom of God, by the foolishness of preaching, i.e. by the incarnation of the Word, they might be healed. Therefore he says, The foolish too despised me. As if it were expressed in plain words; 'Even by those very persons I was despised, for whose sake I was not afraid to be counted foolish.' And whereas the Jewish multitude, when it saw the miracles of our Redeemer, honoured Him for His miracles, saying, This is the Christ; but when it beheld the infirmities of His human nature, it disdained to account Him the Creator, saying, Nay, but He deceiveth the people; it is rightly subjoined; And when I departed from them, they spake against me. For the Lord as it were drew near to the hearts of people, when He displayed miracles to them; and He as it were 'departed from them,' when He shewed them no signs; but they spake against the Lord so 'departing,' when they refused to yield their faith to Him thus resting from miracles; but what wonder that He met with such treatment from the common folk, when those very persons, who appeared to be teachers of the Law, who gave it out that He was to be made Incarnate in the words of Prophecy, both beheld Him made Incarnate, and yet were parted from Him by the disjoining of unbelief? — Morals on the Book of Job, Book XIV Ishodad of Merv: "When I rise, they speak against me." Like a target, Job says, I rise before them, and they will spit upon me all the words of abuse that they want to say. — COMMENTARY ON Job 19:18 Gregory the Dialogist: They that were once my counsellors abhorred me, and he whom I loved most turned away from me. It is plain to all people, that God does not stand in need of counsellors, Who to man's very counsellors themselves too vouchsafes the counsel of wisdom. Of whom moreover it is written, Who hath known the mind of the Lord, or who hath been His counsellor? but as when bread or clothing is bestowed on one that lacks them, the Lord bears witness that He Himself has received them; so when right counsel is given to one that is ignorant of it, He Himself receives it, of Whom that man is a member, who is so instructed; for all we, that are of the number of the faithful, are members of our Redeemer; and as He Himself is fed in our persons by the pitying of liberality, so He is Himself aided in our persons by the counselling of instruction; and so the scribes and doctors of the Law Who used to instruct the people with respect to life, what else were they but 'counsellors' of the Redeemer, Who was to come? Who, nevertheless, when they beheld the Lord become Incarnate, separated numbers from faith in Him by their counsels, though before they had seemed to teach numbers by the words of the Prophets to believe the mystery of His Incarnation; and because with God he is more in His love, who draws the greatest number to the love of Him, it is further added of that same order of the doctors of the Law and the Pharisees; and he whom I loved most, turned away from me. For that very order, through the prompting of unbelief was turned aside from faith in the truth, which before, while serving in the labours of preaching, was most beloved, which same not only to the extent of not believing the Lord, but even of persecuting Him as well, the rabble of the common people followed, and was kindled with the firebrands of cruelty to the very deed of His Passion; in which very Passion too the hearts of the disciples were troubled. — Morals on the Book of Job, Book XIV Augustine of Hippo: "And those whom I had loved, rose up against me," in my past life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My bone cleaveth to my skin, through my flesh being wasted. By 'bone' we have strength, and by flesh weakness of the body denoted; therefore, whereas Christ and the Church are one person, what is signified by the 'bone' but the Lord Himself? what by the 'flesh' save the disciples, who in the hour of His Passion were weakly disposed? but by the 'skin,' which in the body remains more outward than the flesh, what is represented but those holy women, who with the view to furnish the stays of the body, served the Lord by outward offices of ministration? for when His disciples, though not yet firm, were preaching faith to the people, the flesh kept close to its bone; and when the holy women prepared the outward things that were necessary, they as it were like 'a skin' remained on the body outwards; but when it came to the hour of the Cross, exceeding great fear, caused by the persecution of the Jews, took possession of His disciples: they severally fled, the women 'stuck close,' and so, the 'flesh,' as it were, 'being consumed,' 'the bone of the Lord clave to its skin,' in that His strength, when the disciples fled in the hour of the Passion, had the women close beside it. Peter indeed stood for some time, but yet afterwards being affrighted he denied Him. John too stood, to whom at the very time of the Cross it was said, Behold thy mother. But he could not persevere; since it is also written concerning him, And there followed Him a certain young man, having a linen cloth cast about his naked body, and the young men laid hold of him. And he left the linen cloth, and fled from them naked; who although afterwards, to hear the words of his Redeemer, he returned at the hour of the Cross, yet first he was affrighted and fled; but the women are related not only not to have been afraid nor to have fled, but even to have stood fast even to the sepulchre; and so let him say, My bone cleaveth to my skin, through the flesh being wasted; i.e. 'they that ought to have attached themselves closer to My strength, in the season of My Passion were consumed with dread; and those whom I set to external ministrations, in My Passion I found attached themselves faithfully to Me without fear.' And here it is plainly implied that these words are delivered in mystery, in that it follows; And the lips only are left about my teeth. For what do we have 'about our teeth,' but 'lips,' even if we suffer no scourges of affliction? but what is signified by 'the lips' but talk, what by 'teeth' but the holy Apostles? who are with this intention set in this body of the Church, that they may bite at the life of the carnal by correction, and break it in pieces from the hardness of its obstinacy; and hence it is said to that first of the Apostles, as being set, as a tooth in His Body, Kill, and eat. But because, at the time of His Passion, these 'teeth' from fear of death lost the biting of correction, lost the assurance of strength, lost the efficiency of practice of every sort, so that two of them as they walked, after His death and resurrection, talked by the way and said, But we trusted that it should have been he which should have redeemed Israel; it is rightly said here, And the lips only are left about my teeth. They were still conversing about Him, but now they no longer at all believed in Him; and so 'the lips only remained about His teeth,' in that they had parted with the efficiency of good practice, and only retained words of converse about Him. They had lost the bite of correction, and possessed the mooting of speech. Therefore, 'the lips only were left about the teeth,' in that to talk about Him indeed they knew still, but to preach Him now, or to bite the bad ways of unbelievers, they were afraid. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: "My flesh is corrupt under my skin, and my teeth grip my bones." "While I am alive," Job says, "my flesh putrefies, and my bones are chewed by the teeth of some wild animal." — COMMENTARY ON Job 19:20-22 Augustine of Hippo: "My flesh in my skin has become corrupted. ". The attachment to external objects has corrupted the inside of my soul. It would be too little to hear this passage to the letter of a skin disease. "And in my mouth are nothing but my bones. My firmness and my courage are more in my words than in my actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Basil of Caesarea: The noble Job in his harsh adversity cried out in blame not misery. That is to say, 'You're meant to be merciful not unjustly reproach me! Instead you assail me and overwhelm a man with whose sufferings you ought to show sympathy for friendship's sake. Gregory the Dialogist: Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. HISTORICAL INTERPRETATION Therefore these particulars being finished, which he spoke in the voice of the Head, blessed Job is brought back to his own words, saying; Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. The mind of godly men is used to have this peculiar to itself, that when it suffers unjust treatment at the hands of enemies, it is not so much moved to wrath as to prayer; that if the wickedness of those persons could be made to subside to a calm, they would choose rather to beseech than to be wroth; whence it is rightly said in this place, Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. Observe, those by whom he sees that he is ever being treated with insults, he calls 'friends,' in that to godly minds the very things that seem contrary are made favourable; for any that are wicked are either converted by the sweetness of the good so as to turn back, and by this alone they are friends, viz. that they are made good, or they persevere in their wickedness, and herein also even against their will they are 'friends,' in that, if there be any transgressions of the good, by their persecutions they purge them away even unknowingly. Observe too, that with these things which are done with God in secret, the words of the blessed man openly spoken are quite of a piece. Thus he had been smitten by Satan, yet he did not ascribe his being smitten to Satan, but he calls himself 'touched by the hand of God,' as Satan himself too had said; But put forth thine hand now and touch his bone and his flesh, and see if he bless Thee not to Thy face. For the holy man knew that in that very thing which Satan had done towards him with an evil will, he derived his power not from himself, but from the Lord. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: "Pity me, pity me, O friends, for it is the hand of the Lord that has touched me." "You are not ashamed before the one who says righteous words. As benevolent persons, you have compassion upon me and take pity by considering also the respect due to what has been inflicted on me by God. You will not be tested by God through the same calamities." — COMMENTARY ON Job 19:20-22 Augustine of Hippo: "Have pity on me, have pity on me, oh my friends. He seems to invoke the angels, so that they ask for grace for him, or assuredly the saints to unite their prayer to his penance. "For the hand of the Lord has touched me. He says he is touched by the hand of the Lord, who wants to make him feel a wound that he did not feel at first. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Why do ye persecute me as God; and are filled with my flesh? It is not at variance with the style of piety that he tells that he is persecuted by God. For there is a good persecutor; as when the Lord says of Himself by the lips of the Prophet, Him that privily slandereth his neighbour, him did I persecute. But when any Saint is suffered to be stricken, he knows that he is undergoing persecution, sent against evil he has been guilty of, from the interior ordering. Now the savage minds of the persecutors, when they desire the power to smite, are inflamed against the life of the good not with the ardour of purifying, but with the firebrands of envy; and they do that indeed, which Almighty God allows to be done; in that while there is one cause with God transacted too by their agency, yet there is not one will maintained in that cause, since whilst Almighty God, in loving, is enforcing purification, the wickedness of the unjust is exercising malice in raging. This then that is said, Why do ye persecute me as God? he spoke with reference to the external smiting, not to the interior intention, in that though they execute that externally which God ordained to be done, yet in their doing it they do not seek that which God does, viz. that good men should be purified by means of affliction. Which too may likewise be understood in another sense also. For Almighty God chastens the evil qualities of others so much the more justly in proportion as He has no whit of evil qualities in Himself; but men when they strike others in the course of discipline, ought so to chasten the frailty of another, that they should at the same time have learnt the habit to recall their eyes to their own frailty, so as to consider from themselves how they ought to spare in smiting others, seeing that they are not unaware that they themselves too are worthy of stripes. And so it is said in this case, Why do ye persecute me as God? As if it were expressed in plain words; 'Ye do so afflict me on the grounds of my frailties, as if ye yourselves after the manner of God owned nought of infirmity:' whence it is to be considered, that if perchance there be persons that need sharpness of correction, hard correction is then to be used to them by us, when the hand of God ceases from using the rod; but when strokes from above are upon them, from us there is now due no longer correction but consolation, lest, while in their grief we join our reproach, we put smiting to smiting. Now it is well added, And are filled with my flesh? The mind which hungers for the punishing of a neighbour, surely seeks to be 'filled with the flesh' of another. Moreover it is necessary to be known, that those also who feed on the slander of another's life, are as surely 'filled with the flesh' of another. Whence it is said by Solomon; Be not in the feastings of winebibbers; nor eat with those, who bring together flesh to eat. For to 'bring together flesh to eat,' is, in the parlance of disparagement to tell by turns the bad qualities of neighbours; concerning whose punishment it is directly added there, they that are given to cups, and that give a contribution, shall be consumed, and drowsiness shall clothe a man with rags. They are 'given to cups' who make themselves drunk with slander of another's life; but to 'give a contribution,' is in the same way that each individual is used to contribute provisions for his share to be eaten, so in the parlance of slander to contribute words. But 'they that are given to cups and that give a contribution shall be consumed,' in that as it is written, Every slanderer shall be rooted out; but 'drowsiness shall cover a man with rags,' in that his death finds him an object of contempt and empty of all good works, whom the sickly habit of detraction took possession of here for the raking out the misdemeanours of another man's life. But all those hardships which blessed Job undergoes it is not meet should be let pass in silence, and that the obscurity of ignorance should cover them from man's knowledge; for so many may be edified for the preserving of patience, as they who, by grace from above replenishing them, may be made acquainted with the achievements of his patience. And hence the same blessed Job would have the strokes which he feels carried into an example, in that he immediately adds, saying. — Morals on the Book of Job, Book XIV Olympiodorus of Alexandria: "Why do you persecute me as also the Lord does, and are not satisfied with my flesh? Why do you add your wrath to divine wrath without doing this according to God's will? Even though God punishes, he, nonetheless, wants to be good to us—and therefore, why do you insatiably use the harshness of your words against me?" In fact, abusive words are sufficient to devour flesh. So let us fear invectives and insults, because we are aware of the fact that they wound our brothers. — COMMENTARY ON Job 19:20-22 Augustine of Hippo: "Why do you persecute me as the Lord? You hate me: I am for you, as for God, an object of horror; or you are reproaching me, though I admit to being guilty. "And are you not satisfied with my flesh? You would not rejoice if I lived according to the flesh. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: O that my words were now written! O that they were graven in a book with an iron pen, and a plate of lead, or surely that they were hewed in the flint! ALLEGORICAL INTERPRETATION Whereas all that blessed Job underwent, that heavy Jewish people, being instructed by the strong declaration of the Fathers, was brought to know, they were written with 'an iron pen' and 'a plate of lead;' but whereas the hard hearts of the Gentiles also were made acquainted with them, what is this but that we see them 'hewn in the flint?' And observe, that what is written on lead, by the mere softness of the metal, is quickly obliterated; but upon the flint letters may be more slowly stamped indeed, but more hardly obliterated. Therefore it is not unsuitably that by 'the plate of lead' Judaea is represented, which at once received the precepts of God without labour, and lost them with speed; and rightly by 'the flint' the Gentile world is represented, which could with difficulty receive the words of sacred revelation to keep, but kept them when received fixedly. Now by the 'iron pen' what else is denoted save the strong sentence of God? Whence too it is said by the Prophet, The sin of Judah is written with a pen of iron on a diamond nail. The end of the body is in the nail, and a diamond is so hard a stone, that it cannot be cut with iron. Now by 'an iron pen' there is denoted a strong sentence, but by a 'diamond nail' the eternal end; so the sin of Judah is said to be written with a 'pen of iron upon a diamond nail,' in that the guilt of the Jews is reserved by the strong sentence of God for an end that is endless. Rightly too by 'a plate of lead' we understand those, whom the load of avarice weighs down, to whom it is said by the Prophet with upbraiding, O ye sons of men, how long heavy in heart! For by lead, the nature whereof is of a heavy weight, the sin of avarice is in a special manner denoted, which renders the mind it has infected so heavy, that it call never be raised to aim at things on high. Hence it is written in Zechariah, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their eye throughout all the earth. And behold there was lifted up a talent of lead, and, lo, one woman sitting in the midst of the ephah. And he said, This is wickedness; and he cast her into the midst of the ephah, and he cast the weight of lead on her face. And with reference to this vision of 'the ephah,' and 'the woman,' and 'the lead,' that he might shew more fully what he had been made to know, he yet further added going on, Then lifted I up mine eyes, and looked, and behold there came out two women, and a spirit was in their wings, for they had wings like the wings of a kite, and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said, To build it an house in the land of Shinar. Which testimony of the Prophet we have brought forward as a proof of the lead to no purpose, if we do not also explain it going over it again. Thus he says, Lift up now thine eyes, and see what is this that goeth forth; and I said, What is this? And he said, It is an ephah that goeth forth. God desiring to shew to the Prophet, by what sin above all others the human race fell away from Him, by the figure of an ephah as it were denoted the wide-opened mouth of avarice. For avarice is like an ephah, in that it keeps the mouth of the heart open and agape on the stretch. And he said, This is their eye through all the world. We see many men of dull sense, and yet we see them sharp in bad practices, as the Prophet too testifies, who saith, They are wise to do evil; but to do good they have no knowledge. And so these are dull in sense, but in those things which they desire, they are urged on by the goads of avarice; and they that are blind to see good, under the incitements of rewards are quick-eyed to the doing evil things. Hence it is rightly said of this same avarice, This is their eye in all the world. And behold there was lifted up a talent of lead. What is 'a talent of lead' but the weight of sin from that very avarice. And, lo, one woman sitting in the midst of the ephah. Which same woman, lest perchance we should doubt who she was, the Angel thereupon made known; for it follows there immediately, And he said, This is impiety; and he cast her into the midst of the ephah. Impiety is 'cast into the midst of the ephah,' in that in avarice there is always impiety taken in. And he cast the weight of lead on her face. The mass of lead is cast on the woman's face, in that the impiety of avarice is borne down by the very weight of its own sin; for if it did not reach after things that are below, it would never prove impious towards God and our neighbour. Then, lifted I up mine eyes, and looked, and behold there came out two women and a spirit was in their wings. What do we understand by these 'two women' but the two principal vices, i.e. pride and vain glory, which are without any doubt united to impiety? Which two are described as having 'a spirit in their wings;' in that they are subservient to the will of Satan in their actions; for the Prophet calls that one 'a spirit,' concerning whom Solomon saith, If the spirit if him that hath power rise above thee, leave not thy place; and of whom the Lord saith in the Gospel; When the unclean spirit is gone out of a man, he walketh through dry places. 'A spirit is in their wings,' in that in whatsoever they do, pride and vain glory render obedience to the will of Satan. And they had wings like the wings of a kite. Now the kite is always busied in plotting against the chicken kind. So these women have 'wings like the wings of a kite,' in that surely their doings are like the devil, who is always plotting against the life of the little ones. And they lifted up the ephah between the earth and the heaven. Pride and vain glory have this peculiar to them, that whosoever is infected by them, they lift up in his own conceit above the rest of his fellow creatures: at one time by pursuit of the gifts of fortune, at another time by the desire of dignities, the man whom they have once gotten captive, they, as it were, lift up into the height of honour. And he that is between the earth and the heaven, at once leaves things below, and fails altogether to attain the things on high. These women, then, 'lift up the ephah between the earth and the heaven,' in that pride and vain glory so exalt the mind taken captive through greediness of honour, that looking down upon all their neighbours, men do, as it were, leave things below, and in proud boasting seek high things. But all such persons, while they give themselves up to pride, at once in imagination mount above those, with whom they are placed, and are far from ever being united to the citizens above. Thus the ephah is said to be 'lifted up between earth and heaven,' in that all covetous persons through pride and vain glory at once despise their neighbours at their side, and never lay hold of the things above, which are beyond them; and so they are carried 'between the earth and the heaven,' in that they neither keep equality of brotherhood in this lower world by charity, nor yet are able to attain the world above by setting themselves up. And I said to the Angel that talked with me, Whither do these bear the ephah? and he said, To build it an house in the land of Shinar. That same ephah has a 'house built it in the land of Shinar,' for 'Shinar' is rendered 'their ill savour;' and as there is a sweet savour from virtue, as Paul bears witness, who saith; and maketh manifest the savour of His knowledge by us in every place; For we are unto God a sweet savour of Christ; so reversely there is an ill savour from vice. For covetousness is the root of all evil. And whereas every thing evil is engendered by avarice, it is meet that the house of avarice should be erected in 'ill savour.' Moreover it is necessary to be known that 'Shinar' is a very wide valley, wherein the tower was begun to be built by men giving themselves to pride, which, when the diversity of tongues was brought to pass, came to destruction; which same tower was called Babylon, forsooth on account of that very confusion of minds and tongues: nor is it inappropriately that the 'ephah' of avarice is placed there, where 'Babylon,' i.e. 'confusion,' is building, in that whereas it is certain that from avarice and impiety all things bad have their origin, this same avarice and impiety are rightly described as dwelling in confusion. We have said these things in few words out of course, that we might shew that the weight of sin is set forth by the 'plate of lead.' Yet these very words of blessed Job are also applicable to Holy Church, who while keeping the two testaments of sacred revelation, as it were begs a second time that her words should be written, saying, Oh! that my words were now written! Oh! that they were printed in a book! Which same, in that she speaks with a strong sentence at one time to hearts heavy from the weight of avarice, at another time to hardened hearts, 'writes with a pen of iron upon a plate of lead,' or, surely, 'upon the flint.' Now we say with justice that blessed Job uses the accents of our Redeemer and His Church, if we find any thing that he says explicitly of that same Redeemer of us men; for how is it to be believed that he teaches us any thing connected with Him in a figure, if he does not point Him out to us in express words? But now let him disclose to us what he is sensible of concerning Him, and let him take away from us all misgivings in our thoughts. — Morals on the Book of Job, Book XIV Julian of Eclanum: We desire what we have said with a troubled mind not be confusedly relegated to oblivion as a cause of shame. On the contrary we want what we have said seriously and carefully to be fixed in the memory and remain in the mouth of many people. Therefore also holy Job, intending to show that he had not poured out what he had said with a troubled mind but that his words were truthful and reasonable, wishes that his words are not only written on paper but also engraved on lead and stone, so that they may be preserved for a long time. — EXPOSITION ON THE BOOK OF Job 19:23-24 Augustine of Hippo: "With an iron stylet, and on the lead. Just as the lead is engraved with the iron pen, so the heart of the man must be impressed by my speeches. "Or as a souvenir they are carved on the stone," so that they may be known to those who announce the truth without ever faltering. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "For I know that my Redeemer lives and that at last he will be revealed upon the earth." Here the blessed Job predicts the future manifestation of Emmanuel in the flesh at the end of time. — COMMENTARY ON Job 19:25 Gregory the Dialogist: For I know that my Redeemer liveth. LITERAL INTERPRETATION For he who does not say, 'Creator,' but 'Redeemer,' expressly tells of Him, Who after He created all things, appeared Incarnate amongst us, that He might redeem us from a state of bondage, and by His Passion set us free from death everlasting; and mark with what sure faith he makes himself secure in the power of His Divine Nature, of Whom it is said by Paul, For though He was crucified through weakness, yet He liveth by the power of God. For he says, For I know that my Redeemer liveth. As if he said in express terms; 'The unbelievers may know that He was scourged, mocked, struck with the palms of the hand, covered with a crown of thorns, besmeared with spittings, crucified, dead: I, with sure faith, believe Him to live after death; I confess with unreserved voice, 'that my Redeemer liveth,' Who died by the hands of wicked men.' And how, O blessed Job, through His Resurrection, thou trustest to the resurrection of thine own flesh, declare, I pray, in open speech. It goes on; And that I shall rise at the last day from the earth. That is, because the resurrection which He manifested in His own Person, He will one day bring to pass in ourselves as well; for the resurrection, which He exhibited in Himself, He pledged to us; seeing that the members follow the glory of their Head. Thus our Redeemer underwent death, that we might not fear to die; He manifested the resurrection, that we might have a sure hope that we are capable of rising again. And hence He would not have that death to be of more than three days' duration, lest if the resurrection were deferred in Him, it should be altogether despaired of in ourselves; and this is rightly said of Him by the Prophet; He shall drink of the brook in the way; therefore shall he lift up the head. For He in a manner condescended to drink of that current as it were of our suffering, not in an abiding place, but 'in the way,' in that He met death in a transitory way, i.e. for three days, and in that death which He met He did not, like ourselves, remain unto the end of the world. And so, whereas He rose again on the third day, what then is to come after in His body, i.e. in the Church, He makes appear; for He shewed in example, what He promised in reward, that as believers knew and owned that He had Himself risen again, so they might hope for the rewards of the resurrection in themselves at the end of the world. Lo, we, through the death of the flesh, remain in the dust until the end of the world, but He on the third day budded into life from the dryness of death, that by the very renewal of His flesh by itself He might shew the power of His Divine Nature. Which is well shewn in Moses by the twelve rods placed in the Tabernacle: for when the priesthood of Aaron, who was of the tribe of Levi, was despised, and the tribe was not accounted worthy to offer up burnt-offerings, twelve rods according to the twelve tribes were ordered to be put in the Tabernacle, and, lo, the rod of Levi budded, and shewed what efficacy Aaron had in the office. By which same sign what is conveyed, but that all we who lie in the arms of death until the very end of the world, remain like the rest of the rods in a state of barrenness? But when all the rods remained in a state of dryness, the rod of Levi returned to flowering, in that the body of our Lord, i.e. our true Priest, being set in the dryness of death, burst into the flower of the Resurrection. By which same flowering Aaron is rightly known to be the Priest, in that by this glory of the Resurrection our Redeemer, Who sprung from the tribe of Judah and Levi, is shewn to be an Intercessor in our behalf. And so, lo! the rod of Aaron buds now after dryness, but the rods of the twelve tribes remain in a dry state, in that already indeed the body of the Lord lives after death, but our bodies are kept back from the glory of the resurrection until the end of the world. Whence he carefully introduced this same delay, by saying, And that I shall rise at the last day from the earth. Therefore we have a hope of our own resurrection, by considering the glory of our Head. But lest anyone say perhaps merely in the secret thought of his heart, that it was in this way that He rose again from the dead, viz. that being God and Man in one and the same Person, the death, which He underwent in His Human Nature, He overcame by His Divine Nature, while we, who are mere men, are not able to rise from the curse of death; it happened rightly that, in the season of His resurrection, the bodies of many of the Saints arose at the same time, that both in Himself He might shew us an example, and by the resurrection of others who were like to ourselves in respect of a mere human nature, He might give us a sure confirmation, that whereas man despaired of his obtaining what He that was God and Man had exhibited in His own Person, he might presume that that was capable of being brought to pass in his own case, which he knew to have been brought about in the case of those very persons, who he doubted not were but simple human beings. But there are some who, observing that the spirit is parted from the flesh, that the flesh is turned into corruption, that its corruption is reduced to dust, that this dust is so dissolved into elementary parts that it is incapable of being seen by the eyes of man, despair of the possibility of the resurrection being brought to pass, and whilst they gaze on the dry bones, they distrust its being possible for these to be clothed with flesh, and again flushing into life; which persons, if they do not hold the resurrection of the body on the principle of obedience, ought certainly to hold it on the principle of reason. For what does the universe every day, but imitate in its elements our resurrection? Thus by the lapse of the minutes of the day the temporal light itself as it were dies, when, the shade of night coming on, that light which was beheld is withdrawn from sight, and it daily rises again as it were, when the light that was withdrawn from our eyes, upon the night being suppressed is renewed afresh. For the progress of the seasons too, we see the shrubs lose the greenness of their foliage, and cease from putting forth fruit; and on a sudden as if from dried up wood, by a kind of resurrection coming we see the leaves burst forth, the fruit grow big, and the whole tree clothed with renewed beauty; we unceasingly behold the small seeds of trees committed to the moistness of the ground, wherefrom not long afterwards we behold large trees arise, and bring forth leaves and fruit. Let us then consider the little seed of any tree whatever, which is thrown into the ground, for a tree to be produced therefrom; and let us take in, if we are capable of it, where in that exceeding littleness of the seed that most enormous tree was buried, which proceeded from it? where was the wood? where the bark? where the verdure of the foliage? where the abundance of the fruit? Was there any thing of the kind perceived in the seed, when it was thrown into the ground? And yet by the secret Artificer of all things ordering all in a wonderful manner, both in the softness of the seed there lay buried the roughness of the bark, and in its tenderness there was hidden the strength of its timber, and in its dryness fertility of productiveness. What wonder, then, if that finest dust, which to our eyes is resolved into the elements, He, when He is minded, fashioneth again into the human being, Who from the finest seeds resuscitates the largest trees? And so, seeing that we have been created reasoning beings, we ought to collect the hope of our own resurrection from the mere aspect and contemplation of the objects of nature. But forasmuch as the faculty of reason was deadened in us, the grace of the Redeemer came in for an example. For our Creator came, He took death upon Him, He exhibited the Resurrection, in order that we, who would not hold the hope of the Resurrection by reason, might hold it by His succour and example; and so let blessed Job say; I know that my Redeemer liveth, and that I shall rise at the last day from the earth. And let any one that despairs of the possibility that the power of the Resurrection should be brought to pass in himself, blush at the words of a believing person set in the midst of the Gentile world, and let him reflect with what a weight of punishment he deserves to be stricken, if he still does not believe his own resurrection, who now knows the resurrection of the Lord which has taken place, if even he believed his own, who as yet expected the resurrection of the Lord Jesus to be brought to pass. — Morals on the Book of Job, Book XIV John Chrysostom: "For I know that he, who is about to deliver me on earth, is immortal." That is, he who has to deliver me on earth is God. What does this mean? If God is immortal, why do you want your words to be written and their memory to remain eternally, in an imperishable manner? Notice the state of the soul of those who are in distress. They want not only those who are seeing these events now, but also those, who will come later, to be witnesses of their own misfortunes, in order to obtain, in a sense, a certain sympathy from everyone. This is evidently what the rich man tried to do when he wanted to inform everybody about his own misfortunes and about the situation in which he who previously lived in luxury finally finds himself. — COMMENTARY ON Job 19:25-26 Augustine of Hippo: "For I know it, it is eternal, who must deliver my deliverance. He can repair my nature. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And I shall be again encompassed with my skin. But see, I hear of the resurrection, but it is the effect of the resurrection that I am searching out. For I believe that I shall rise again, but I wish that I might hear what kind of person; since it is a thing I ought to know, whether I shall rise again perhaps in some other subtle or ethereal body, or in that body wherein I shall die. But if I shall rise again in an ethereal body, it will no longer be myself, who rise again. For how can that be a true resurrection, if there may not be true flesh? so that plain reason suggests, that if it shall not be true flesh, assuredly it will not be a true resurrection; for neither can it be rightly termed a resurrection, when it is not what fell that rises again. But in this too for us, O blessed Job, do thou remove these clouds of misgiving, and whereas through the grace of the Holy Spirit vouchsafed thee thou hast begun to speak to us of the hope of our resurrection, shew in plain words if our flesh shall really rise again. It follows, And I shall be again encompassed with my skin. Whereas the 'skin' is expressly named, all doubt of a true resurrection is removed; in that our body will not, as Eutychius the Bishop of Constantinople wrote, in that gloriousness of the resurrection be impalpable, and more subtle than the wind and air: for in that gloriousness of the resurrection our body will be subtle indeed by the efficacy of a spiritual power, but palpable by the reality of its nature; whence also our Redeemer, when the disciples doubted of His resurrection, shewed them His hands and feet, and offered His bones and flesh to be touched, saying, Handle Me and see; for a spirit hath not flesh and bones as ye see Me have. And when, being placed in the city of Constantinople, I brought before Eutychius this testimony of truth from the Gospel, he said, 'For this reason the Lord did this, that He might take away all doubt of the resurrection from the hearts of the disciples.' To whom I said; 'This is a very extraordinary thing that you assert, that doubting should arise to ourselves from the same quarter, whence the hearts of the disciples were cured of doubting.' For what can be said worse than that that is made doubtful to us relating to His true flesh, whereby His disciples were restored anew to faith from all doubting? For if He is declared not to have had that, which He manifested; from the same source, from whence the faith of His disciples is confirmed, ours is destroyed. And he further added, saying, 'He had that body which He shewed a palpable body; but after the hearts of those that handled it were confirmed, all that in the Lord which was capable of being handled, was reduced into a certain subtle quality.' To which same I answered, saying; 'It is written, Knowing that Christ being raised from the dead dieth no more, death hath no more dominion over Him. If then there was aught in the Body which was capable of being altered after His resurrection, contrary to the truly spoken declaration of Paul, the Lord after His resurrection returned into death; and what fool even would venture to say this, save he that denies the true resurrection of His flesh?' Then he objected to me, saying, 'Whereas it is written; Flesh and blood cannot inherit the Kingdom of God, by what means is it to be supposed that the flesh truly rises again?' To whom I say; 'In Holy Writ flesh is named in one way according to nature, and in another way according to sin or corruption.' For there is flesh according to nature, as where it is written, This is now bone of my bones, and flesh of my flesh. And, The Word was made flesh, and dwelt among us. But there is flesh according to sin, as where it is written, My Spirit shall not always abide in those men, for that they are flesh. And as the Psalmist saith; For He remembered that they were but flesh, a wind that passeth away, and cometh not again. Whence too Paul said to the disciples; But ye are not in the flesh, but in the spirit. For it was not that these persons were not in the flesh, to whom he was sending letters, but for that they had subdued the motions of carnal passions, henceforth, free through the efficacy of the Spirit, they 'were not in the flesh.' Therefore in respect to what Paul says, that flesh and blood cannot inherit the kingdom of God, he would have flesh to be understood as applied to sin, not flesh as applied to nature. Hence directly afterwards that he was speaking of flesh after sin he makes plain, by adding; Neither doth corruption inherit incorruption. Therefore in that glory of the heavenly kingdom there will be flesh according to nature, but not flesh according to the desire of the passions; in that the sting of death being overcome, it will reign in eternal incorruptibility.' To which words the same Eutychius directly answered that he assented, yet still he denied that the body could rise again a palpable body. Who in the treatise too which he had written concerning the resurrection, had put in the testimony of the Apostle Paul, when he says; That which thou sowest is not quickened except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain. Being eager to shew this, that the flesh will either be impalpable, or will not be itself identically, seeing that the holy Apostle, when treating of the glory of the resurrection, says that 'it was not sown the body that it shall be.' But the answer to this is soon made. For the Apostle Paul, when he says, Thou sowest not that body that shall be, but bare grain, is telling us of what we see; viz. that the grain, which is sown without a stalk or leaves, springs up with a stalk and leaves; so that he, in heightening the glory of the resurrection, did not say that what it was is wanting to it, but that what it was not is present: but this man, whereas he denies the real body to rise again, does not say that what was wanting is there, but that what it was is wanting. Upon this, then, we being led on in long disputing on this point, we began to recoil from one another with the greatest animosity, when the Emperor Tiberius Constantine, of religious memory, bringing myself and him to a private audience, learnt what dispute was being carried on between us, and weighing the statement of both sides, and by his own allegations as well disproving that same book which he had written concerning the resurrection, determined that it ought to be consumed in the flames. Upon our leaving whom, I was seized with a grievous sickness, while to that same Eutychius sickness and death shortly followed. And when he was dead, because there was well nigh no one who followed his statements, I held back from prosecuting what I had commenced, lest I should seem to be darting words at his ashes, but while he was still alive, and I sick of violent fever, I if any of my acquaintance went to him for the sake of greeting him, as I learnt from their relation, he used to take hold on the skin of his hand before their eyes, saying, 'I confess that we shall all rise again in this flesh;' which as they themselves avowed he was before wont altogether to deny. But let us, laying aside these considerations, minutely search out in the words of blessed Job, if there will be a true resurrection, and the true body in that resurrection; for, lo, we are no longer able to doubt of the hope of the resurrection, in that he says, And that I shall rise at the last day from the earth. Moreover he has removed all doubting of the true renewal of the body, in that he says, And I shall be again encompassed with my skin. And he still further adds, with the view of removing the misgivings of our thought; And in my flesh shall I see God. Mark, he owns the resurrection, 'the skin,' 'the flesh,' in explicit words. What is there left then, by which our mind should have occasion to doubt? If this holy man then before the fact of the Lord's resurrection, believed in the flesh being destined to be brought back to its entire state, what will be the guilt of our doubting, if the true resurrection of the flesh not even after the proof of our Redeemer obtains credit? For if after the resurrection there will not be a palpable body, surely another person rises again than dies: which is profane to say; viz. to believe that it is I who die, and another that doth rise again. Wherefore I entreat thee, blessed Job, add how thou art minded, and remove from us all ground of scruple on this point. — Morals on the Book of Job, Book XIV John Chrysostom: "He will raise up my body that endures these sufferings, for it is the Lord who caused them." Did Job know the doctrine of resurrection? I believe so, and the doctrine concerning the resurrection of the body, unless he says here that the resurrection that he speaks about is the deliverance from the afflictions that pressed him. That is why, Job says, even after my deliverance, I want my afflictions to be immortal. This is an extremely wise way to keep always before one's eyes the punishments of God even after they have gone.… "For it is the Lord," he says, "who caused these sufferings." Job is correct in saying that the Lord will be the actual cause of his change. "He strikes," Job says, "and he heals." — COMMENTARY ON Job 19:25-26 Gregory the Dialogist: Whom I shall see for myself, and mine eyes shall behold, and not another. For if, as certain votaries of false opinions believe, after the resurrection there shall be no palpable body, but the subtle quality of an invisible body shall be called the flesh, though there be no substance of flesh, then surely he that dies is one person, and he that rises again is another. But blessed Job destroys this assertion for them by a truthtelling voice, in that he says, Whom I shall see for myself; and mine eyes shall behold, and not another. But we, following the faith that blessed Job held, and truly believing the palpable Body of our Redeemer after His resurrection, confess that our flesh after the resurrection will be at once both the same and different, the same in respect of nature, different in respect of glory, the same in its reality, different in its power. Thus it will be subtle, in that it will be incorruptible; it will be palpable, in that it will not lose the essence of its very and true nature. But that same assurance of the resurrection the holy man subjoins with what sure hope he holds it, with what certainty he awaits it. It goes on; This my hope is laid up in my bosom. We suppose that we hold nothing more surely than what we have in our bosom; and so he kept 'hope laid up in his bosom,' in that he laid hold beforehand on true certainty concerning the hope of the resurrection. But whereas he made known that the day of the resurrection would come, he now, whether in his own voice, or in a figure of the holy and universal Church, reproves the deeds of the wicked, and foretells the Judgment which ensues on the day of the resurrection. — Morals on the Book of Job, Book XIV Augustine of Hippo: "They are present to my thoughts," because I deserved them. "It's my eye and not someone else's who saw them. That is to say, "No one knows what happens in man, except the spirit that is in him" (1). And all these things are fulfilled in my heart, in the secret of my soul, where no one can see in my conscience. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore then do ye now say, Let us persecute him, and find out the root of the word against him? Fly therefore from the face of the sword, for the sword is an avenger of wickedness; and know that there is a judgment. For in the first sentence he reproved the deeds of the wicked, while in the following he made known the punishments proceeding from the Divine judgment, Thus he saith, Wherefore then do ye now say; Let us persecute him and find out the root of the word against him? Wicked persons, because they hear with wrong earnestness things well put forth, and seek to find in the tongue of the righteous an inlet for accusation, what else do they but 'seek the root of the word against him,' from which same they may take the commencement of speaking, and in the accusing of him expand the branches of evil talkativeness? But when the holy man meets with such things at the hands of wicked men, it is not against them but rather for them that he feels sorrow, and reproves the things wickedly harboured in the heart, and shews them evil for them to escape, saying, Fly therefore from the face of the sword; for the sword is the avenger of wickedness; and know that there is a judgment. Everyone that does wicked things, even herein, that he is too indifferent to fear this, does not know of there being a judgment of God. For if he did know that this was a thing to be feared, he would never do things that are destined to be punished in it. For there are very many who know that there is a final Judgment as far as the words go, but by acting wickedly they bear witness that they do not know it. Since whereas he does not dread this as he ought, he does not yet know with what a tempest of terror it will come. For if he had been taught to estimate the weight of the dreadful scrutiny, surely in fearing he would guard against the day of wrath. Moreover, 'to fly from the face of the sword,' is to propitiate the sentence of the strict visitation before it appears. For the terribleness of the Judge cannot be avoided saving before the Judgment. Now He is not discerned, but is appeased by prayers. But when He shall sit on that dreadful inquest, He is both able to be seen and not able any longer to be propitiated; in that the doings of the wicked which He bore long while in silence, He shall pay back all of them together in wrath. Whence it is necessary to fear the Judge now, while He does not yet execute judgment, while He bears patiently for long, while He still tolerates the wickedness that He sees, lest when He has once plucked out His hand in the awarding of vengeance, He strike the more severely in judgment, in proportion as He waited longer before judgment. — Morals on the Book of Job, Book XIV Augustine of Hippo: "Perhaps you will say what accusation against him? It is in this sense that it is said to the spiritual ones: "Reflecting on yourself, for fear of being so tempted" (2). - We will find in him the principle of his speeches. For him it showed temerity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "For anger will come on the wicked. He calls wicked, those who rise above sinners, and believe themselves incapable of becoming sinners themselves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 1. Therefore do my thoughts changefully succeed one another, and my mind is transported diverse ways. [LITERAL INTERPRETATION] 1. As though he said in plain words; 'Because I see the terribleness of the last Judgment, therefore I am confounded in a state of consternation by the tumults of my thoughts.' For the mind spreads itself wider in its range of thought, the more it considers how dreadful that is which threatens it. And 'the mind is transported diverse ways,' when with anxious alarm she weighs and considers, one while the evil she has done, at another time the good she has left undone, now all the blameable practices that she remains in, and now the right habits that she sees to be lacking to her. But though the friends of blessed Job, instructed by habituation to his life, knew how to live well, yet, being uninstructed to form an exact estimate of God's judgments, that anyone of the righteous can be susceptible of ills here below, they did not believe possible. And hence they imagined that holy man to be wicked, whom they saw scourged, and, in consequence of this suspicion, it came to pass that they slipt aside into the upbraiding of him as well, whereunto nevertheless they do not descend, save under the guise of a kind of respect. — Morals on the Book of Job, Book XV Augustine of Hippo: "You do not understand better than me. He turns to those others who, with him, sought to comfort Job. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 3. The lesson whereby thou dost reproach me I will hear; and the spirit of my understanding will answer me. 2. As though he said in plain words; 'Thy words indeed I hear, but whether they were delivered aright, I discern by the spirit of my understanding.' For they that disregard the words of the teacher, employ his teaching not for an assistance but for an occasion of contention, rather that they may criticise the things heard than to follow them. This then being premised with a sort of restraint, he now springs out into the open reviling of the blessed man. — Morals on the Book of Job, Book XV Augustine of Hippo: "I will listen to the teachings that must confound me. He wants to lead Job indirectly to listen to what must confuse him: for he could thus acquire the spirit of wisdom. It is a distinguished phrase, analogous to this: It is good that I should be on my guard, that no evil should come to me; when, we speak so that others put themselves on their guard. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 4, 5. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. 3. Now it is clear to be seen that being puffed up with the spirit of his understanding, he warps the sentences, which he pronounces against the ungodly, to the reproving of blessed Job. For in him whom he first saw following right ways, and afterwards undergoing punishment, he reckons all that he saw to have been but hypocrisy, in that he did not believe it possible for a just servant to be put to distress by a just God. But those same sentences, which, being right, he did not pronounce in a right way, let us go through, weighing them with earnest intentness of mind; and setting at nought what he says untrue against blessed Job, let us consider how true are the things he speaks, if he were speaking them against the ungodly. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short. Going to tell the shortness of the present life, he carried back the eye of the interior to the outset of the commencement, in order to collect from the past how nothing all things are, that while they continue to be, seem to be something. For if we carry the eyes of our imagination from the very commencement of the human race up to the present time in which we now are, we see how short all was that was of a nature to come to an end. Let us imagine a man to have lived from the first day of the world's creation to this present day, yet on this day to end the life, which he seemed to have continued to so great a length, lo, the end is come, the things past are already become nought, in that every thing has passed away. For the future in this world is nought, in that not a moment, or the very shortest particle of time remains to our life. Where then is that long time, which, comprehended between the beginning and the end, is so wasted in substance, just as if it had not ever been even short in duration? 4. Therefore because the wicked have their heart centered in this life, surely they set themselves up therein and seek to win applause. They are lifted up by the flattery of the lips, having no desire to be good, but only to be called so. Which praise they think is of a great length while they receive it, but understand to have been brief when they lose it. Whence it is well said against these wicked persons, This I know of old, since man was placed upon earth, that the triumphing of the wicked is short; and it is well added, And the joy of the hypocrite but for a moment. It often happens that while the hypocrite passes himself off for holy, without a fear of letting himself appear wicked, he is honoured of all men, and the high credit of holiness is awarded to him, by those who can make out the outside, but have no eyes to look into the interior of things. Whence it happens, that he triumphs in having the first seat, is overjoyed in getting the first couch, filled with pride at receiving the first invitation, elevated at the respectful address of his followers, swoln in the pride of his heart at the observance of his dependents, as is said of such by the voice of Truth Himself. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. [Matt. 23, 5] But all this joy of theirs, compared with eternity, what will become of it, when, the crisis of death being upon them, it perishes, as though it had never been? Of which same joy the mirth is all gone, the punishment remains, and when the thing is lost, the guilt endures. And it is well said; The joy of the hypocrite like a point. For in making a point the style is lifted up as soon as set down, and there is no lingering, that it may be drawn along a line to be described. And so the joy of the hypocrite 'is like a point,' in that it appears for a moment, and is gone for ever; and just as the style, in the case of a point, while set down is lifted up in one, so the hypocrite, whilst he touches, parts with the joys of the present life. — Morals on the Book of Job, Book XV Hesychius of Jerusalem: In this passage Zophar speaks impudently and seriously insults Job. By scorning him, as the other two friends had already done, Zophar also defamed him for the following reason. After the beginning, after human beings came into existence, they felt "joy" and happiness in the fall "of the impious" and the "destruction of the iniquitous." Zophar wants to include Job among them as well, according to what he says afterwards. Actually, forgetting that great number of people, Zophar addresses his words to a single person. — HOMILIES ON Job 24.20.5 Augustine of Hippo: "Did you know this from the beginning? Do you know him from the beginning of the centuries? He believes that Job ignores him, as unholy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 6, 7. Though his pride mount up unto the heavens, and his head reach unto the clouds: Yet he shall perish at last like the dunghill. 5. The pride of the hypocrite is said to 'mount up unto the heavens,' when his high-mindedness has the appearance of leading a heavenly life; and his 'head as it were reaches unto the clouds,' when the leading part, i.e. his intellect, is thought to equal the merits of the Saints that have gone before. Yet he 'perishes at last like the dunghill,' because at his death, when he is led to torments, being full of the dung of evil habits, he is trodden under foot of evil spirits. For the joys of the present life, which the unrighteous account great good, righteous men look upon as dung. Whence it is written; A slothful man is stoned with the dung of oxen. [Ecclus. 22, 2] Thus he that will not follow God is made slothful in the love of the life everlasting. And as often as he is stricken with the loss of temporal goods, he is surely troubled on the score of those things, which the righteous look down upon as 'dung:' what else is it with him, then, that is bruised with the buffeting of things earthly, than that he 'is stoned with the dung of oxen' And the hypocrite is justly described like a dunghill, in that while he aims to obtain temporal glory, at one time in the imagination of his heart he swells within himself, at another time he grudges that same glory to some, and laughs at others having it really. For all the evil qualities then that he is full of, his breast as it were is defiled with so much dung, in the eye of the Eternal Judge. Therefore it may be said, Though his pride mount up unto the heavens, and his head reach unto the clouds, yet he shall perish at last like the dunghill. Which same, though he feign to lead a heavenly life, though he shew his view of truth to accord with the true preachers, yet he 'perishes like a dunghill in the end,' in that his soul is damned for the stench of his evil qualities. It goes on; They which had seen him shall say, Where is he? 6. It generally happens that the life of the hypocrite is even by all men discovered at the end to be damnable, for it to be made appear by plainer marks now what sort they were of. They then that saw him elate at this present time shall say of him when dead, Where is he? For neither is he seen here where he was elated, nor yet in the rest of eternity, which he was supposed to be of. Concerning the shortness of whose life it is yet further added with fitness. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 8. He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. 7. What else is the life of the hypocrite but the vision of a phantom, which exhibits that in semblance which it does not possess in truth? Whence too it is justly likened to 'a dream,' in that all praise and glory is, as it were, gone from him whilst it is being held. For oftentimes in a 'vision of the night,' some that are poor are full of wonder that they are made rich, they see honours awarded to them, they behold heaps of riches, a multitude of attendants, the most beautiful garments, abundance of food presented to them. They are delighted to have escaped poverty, which they bore with a grieved spirit; but on a sudden, when they wake, they find how false all the joy was which they felt, and they are sad that they have awoke, in that real want gripes them awake. Thus the minds of hypocrites, whilst what they do is one thing, and what they exhibit to men another, win applause by the mere exhibiting of holy living; in the esteem of men they are set before numbers that are better, and whilst they are highminded with the secret thought within, they exhibit themselves without as humble. And whereas they are excessively commended by men; they imagine that in the eyes of God also they are such, as they delight to make themselves known to be to their fellow-creatures. Hence it comes to pass that they assume that they will likewise obtain the rewards of eternal life, and they who triumph here below, upon the commendations of their fellow-creatures, doubt not for a moment that they will have rest there; but in the midst of this the secret hour of their call creeps upon them, and while they shut the eyes of the flesh they open those of the spirit, and so soon as they have gotten eternal punishments, they there see, that they were rich in the repute for virtues only in sleep. Well then is it said of such a hypocrite, Yea, he shall be chased away as a vision of the night. For this, that he sees himself for a brief space rich in man's esteem, is of the show of a phantasm, not of the substance of virtue. For when his soul wakes up at the dissolution of the flesh, it learns, assuredly, that it was in a sleeping state that it saw the partial regards of men about it. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 9. The eye also which saw him shall see him no more: neither shall his place any more behold him. 8. What is the 'place' of the hypocrite, saving the heart of his flatterers? For there he rests, where he finds partialities towards him. Therefore 'the eye that saw him shall see him no more,' because being removed by death, he is hidden from his foolish lovers, who were wont to behold him, admiring him. 'Neither shall his place any more behold him,' because the tongues of his flatterers do not follow him with their partialities to the Judgment. Yet so long as he lives he does not cease to teach his followers likewise the things that he practises himself; and through the frowardness of his erring way he begets others also in a likeness to that false pretension which he shews forth. Concerning whom it is fitly added in this place. — Morals on the Book of Job, Book XV John Chrysostom: This means that their ruin comes suddenly, so that you may not believe that their calamity comes from a natural condition but that it is in accordance with a divine and extraordinary power. Moreover, this concerns not only their crimes but also their sacrifices. If they offer any, they turn out to be useless. "Let his inferiors," Zophar says, "destroy his children." This sentence also demonstrates clearly that the blow comes from God, because inferior people prevail on those who are stronger, and those who are outcast prevail on those who have power. — COMMENTARY ON Job 8:10 Augustine of Hippo: "The eye will see, and will not seek" to see. We will not see him anymore. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 10. His children shall be wasted with poverty. 9. It is written, For into a malicious soul wisdom shall not enter [Wisd. 1, 4]; and it is declared by the Psalmist, The rich have lacked and been a hungred [Ps. 34, 10]. For if their want and hunger were spoken of outward starving, then surely they would be any thing but rich, who were in want of the bread of the body. But forasmuch as whilst they are increased without, they are rendered void within, they are described as rich and needy at one and the same time, in that they never entitle themselves to be filled with the bread of wisdom. And so the children of this hypocrite are 'worn down with want,' because they that are born in hypocrisy in mimicry of him, whilst they do not hold the substance of truth, are brought to nought in the penury of the heart. And his hands shall repay him his own grief. 10. What is denoted by 'hands,' saving works? Thus 'his hands will repay him grief,' because he will reap just damnation from his wicked course of life. Now it is well said, not 'give,' but 'repay,' in that his froward deeds shall pay him back eternal punishment like a kind of debt. But before he is brought to eternal punishment, let him add more fully the sort of character that he shews himself here. It goes on, His bones shall be full of the sin of his youth, and shall sleep with him in the dust. [MORAL INTERPRETATION] 11. The origin of a bad beginning by preoccupying further multiplies the causes of sin. For when a man has begun to do evil, by custom he now grows to a worse height in that which he had begun. What then is the 'youth' of this hypocrite, but the beginning of wickedness, since in youth passion now begins to kindle? And the hypocrite then has youth, when he begins to long for and to embrace the passion for glory. Which same, whilst the soft salves of flatterers redouble it, they give strength to, and as it were turn it into bones. For what he begins badly, he is daily strengthening for the worse by custom. Therefore let it be said; His bones shall be full of the sin of his youth; in that the rigid habits of evil practices in him are taken from the sin of an ill beginning. Hence it is written in the Proverbs, The young man according to his own way, when he is old, will never depart therefrom. [Prov. 22, 6] Which same 'bones' truly 'will sleep with him in the dust,' for so long do evil practices endure in him, until they drag him to the dust of death. Since for his 'bones,' or evil habits, to 'sleep with him in the dust' is for these never to quit him even to the very dust, that is, never to cease from sin even until death. Therefore bad habits, which are once begun, keep hold of him, and daily become more hardened. And they 'sleep with him in the dust,' because they are never ended but with his life. But this may be taken in another sense also. 12. For the hypocrite occasionally has something in practice that is strong and vigorous, but whilst he makes believe to have many good points that he is without, he loses even these which he has. Whence it is well said now; His bones shall be full of the sin of his youth. For whereas in his levity and fickleness he does many things like a child, even in strong ones which he may do he is enervated in sin. Which same 'bones shall sleep with him in the dust,' because as all that hypocrisy which he carries on is dust, so too whatever he has in him that is strong is robbed of all its solidity, so that by pretension to virtue he loses that also which there might have been in him of a virtuous nature. And so for 'his bones' to 'sleep with him in the dust' is even if there be things done well, for them to come to nought together with his evil deeds. — Morals on the Book of Job, Book XV Augustine of Hippo: "The ungodly scatter his children. Those who followed him, or those he seduced. "And let the fire of pain consume his hands. That they suffer from his works. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ishodad of Merv: "Their bones are full of marrow and will lie down in the dust with them." By the "marrow" that is inside the bones, the author signifies prosperity. That is, from his former prosperity he will pass to a profound abasement, so that he will not be inferior to the dead. — COMMENTARY ON Job 20:11 Augustine of Hippo: "The fire of youth has penetrated his bones. He is proud of his strength. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 12. For when wickedness shall be sweet in his mouth, he will hide it under his tongue. 13. 'Wickedness is sweet in the mouth' of the hypocrite, in that evil tastes sweet to him in the thought. For 'the mouth' of the heart is the thought, whereof it is written; Deceitful lips spake evil in a double heart. [Ps. 12, 2] Now the evil that is thus sweet in the mouth of the hypocrite is hidden under the tongue, in that the harshness of an evil disposition, which lies hidden in the mind, is concealed under the cloak of a mild address. For the evil would be on the tongue and not under it, if the hypocrite in speaking disclosed the mischievousness of his froward heart. But as is the case with most of the righteous, when they see any persons acting badly, who deserve to be visited with severe rebukes, they put harshness on the tongue, but under the tongue cover the kindness of their feelings; (whence too it is said to Holy Church by the voice of the Spouse; Honey and milk are under Thy tongue. [Cant. 4, 11] For they that shrink from disclosing the sweetness of their inward feeling to the weak, and so in speaking strike them with a degree of harshness, and yet amongst their harsh words secretly as it were let drop a sprinkling of sweetness, these persons clearly have sweetness not on the tongue, but under the tongue, in that amidst the hard words which they utter, they give out some that are sweet and softened, whereby the wounded mind may be cheered and refreshed by kindness;) so with the wicked severally, because they have evil not upon the tongue, but under the tongue, in the words of their mouth they hold out sweet things, and in the thoughts of their heart are plotting mischiefs. For it is hence that Joab held the beard of Amasa with his right hand, whilst secretly putting his left hand to his sword, he shed out his bowels. [2 Sam. 20, 9] For to hold the chin with the right hand is to caress as if in kindness. But he puts his left hand to his sword, who in secret strikes in malice. Hence too it is written concerning their head himself; Under his tongue is mischief and pain. [Ps. 10, 7] For he that doth not display openly the ill that he designs, does not put forth on the tongue the mischief and pain of those, whose destruction he aims at, but keeps them close under the tongue. Now it is rightly added of this hypocrite. — Morals on the Book of Job, Book XV Augustine of Hippo: "He will hide you under his tongue. In his cunning, he will know how not to make it appear, in order to better enjoy it secretly. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 13. He will spare it, and forsake it not, but keep it still within his throat. [LITERAL INTERPRETATION] 14. For the evil that he delights in he 'spares,' because he does not, by practising penance, hunt it down in himself. Whence too it is added; and forsake it not. For if he had the mind to 'forsake,' he would not 'spare' it, but would pursue it closely. Now he 'keeps it within his throat;' because he so retains it in thought, that he never utters it in speech. — Morals on the Book of Job, Book XV Augustine of Hippo: "He cleans and keeps tasting it. Full of attachment to her, and unwilling to be deprived of it, he does not torment her in him. Or the Lord will spare him, and strong in this impunity, he will not want to part with it. "And he held her in the back of her mouth:" because she is happy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 14. His bread in his belly shall be turned into the gall of asps within him. 15. What bread is in the belly, the same is fulness of earthly gratification in the mind. So let the hypocrite now be filled to the full with the praises tendered him, let him revel in honours, 'his bread in his belly is turned into the gall of asps,' because the fulness of transitory enjoyment, in the final Retribution, will be turned to bitterness, in that what here passed for the praise of greatness is discovered to have been 'the gall of asps,' i.e. the prompting of evil spirits. For the wicked then perceive that they are infected with the venom of the old serpent, when, being delivered over to avenging flames, they are tormented along with that prompter of theirs. And so this 'bread' has one sort of taste in the mouth, and another in the belly, in that the joy of transitory pleasure is sweet, while it is tasted here by a chewing of teeth, as it were, but it turns bitter in the belly, because when the joy is past it is swallowed to his ruing. 16. Or indeed forasmuch as bread is not unsuitably taken for the sense of the Holy Scriptures, which refreshes the mind and furnishes it with the sinews of right practice, and the hypocrite generally makes it his object to be well instructed in the mysteries of Holy Writ, not that he may live by them, but that it may appear to the rest of the world how learned he is, his 'bread in his bowels is turned into the gall of asps,' in that whilst he boasts of the knowledge of the Sacred Law, he converts the draught of life into a cup of poison to himself, and dies in a state of reprobation from the same cause, whence he appeared to derive instruction unto life. Nor is this again unfitly taken to be the meaning, that while the hypocrite sometimes applies himself to the word of instruction for display, being blinded by God's judgment, he takes in a wrong sense that very word which he seeks in a wrong spirit. But when he falls into heretical error, it is his fate, that as by the 'gall of asps,' so the unhappy wretch perishes by 'bread;' and in his own self instruction he finds death, because in the words of life he never sought life. But it often happens that the sentences of divine warning, even if they be understood rightly by the hypocrite, forasmuch as he neglects to observe them in practice, are lost to him even before the course of the present life is at an end, so that it is taken from him to know, what while he knew he refused to practise. — Morals on the Book of Job, Book XV Origen of Alexandria: They have theories that are not sweet but as the gall of asps, that is, evil; and those theories come from the wine of their doctrine. "For their wine comes from the vine of Sodom." The gall of asps is in the belly of the heretics and those who declare impious dogmas contrary to truth. — FRAGMENTS ON Job 14.41 Augustine of Hippo: "But he can not be safe from danger. He will not fulfill his deliverance. "It's the gall of aspic in his bowels. In his interior, in the secret of his heart, he hides his guilty plans. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 15. The riches he hath swallowed down, he shall vomit up, and God shall cast them out of his belly. 17. The hypocrite desires to know the revelations of God, yet not to practise them. He would speak sagely, but not live so. For this reason, then, that he does not do what he knows, even that which he knows he loses, that forasmuch as he does not unite pure practice with his knowledge, contemning purity of right practice he loses the knowledge also. Therefore the 'riches' of the Sacred Law, which he 'swallowed' in reading, he vomits in forgetting, and God 'casts them out of his belly,' in that what he would not observe to do, by a righteous judgment He roots out of his recollection, that at all events he should not keep the precepts of God in the tongue, which he kept not in his life. Whence it is said by the Prophet; But unto the wicked God saith, What hast thou to do to declare my statutes, and that thou shouldest take my covenant in thy mouth? [Ps. 50, 16] Which words of instruction if it ever at any time chance that the hypocrite should seem to retain in his mouth until the end, he will be condemned the more on the very grounds, whereon not even a bad man is ever deprived of the good gift of God. For it is written; To those that remember His commandments to do them. [Ps. 103, 18] He then that keeps His commandments in mind, but never does them, such an one holds in the words of instruction the sentences whereby he is condemned. 18. For hence it is written in Zechariah; What seest thou, Zechariah? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. This said he to me; This is the curse that goeth over the face of the whole earth. For everyone that stealeth shall be judged as on this side according to it. [Zech. 5, 2. 3.] For what is a 'flying roll' saving Holy Writ, which whilst it tells us of heavenly themes, lifts up the bent of the mind to things on high; for while we see that it is above us, we leave minding, i.e. desiring things below. And it is described as having 'a breadth of ten cubits' and a 'length of twenty cubits,' in that the breadth of our practice is single, and the long expectance of hope is extended to double, since in return for our good practice both here there is peace of mind, and there eternal joys in store for us, as Truth bears witness, Who saith; And everyone that hath forsaken houses or lands, &c. shall receive an hundredfold, and shall inherit everlasting life. [Matt. 19, 29] For the number one hundred is completed by the number ten multiplied ten times. Thus he gets back an hundredfold, who, though he has nothing, by the mere perfection of his mind alone, no longer seeks to possess any thing in this world. And in this way, since by this same we have a double measure paid back to us for a single one, that roll is justly drawn out through twenty cubits in length, which is carried out in breadth through ten. But because these very sacred oracles stand for eternal condemnation to those who either will not acquaint themselves with them, or in any wise when made acquainted with them set them at nought, it is rightly said of this roll, This is the curse, which goeth forth over the face of the whole earth. And wherefore it is called a curse is added; For everyone that is a thief, as it is therein written, shall be judged. Therefore the hypocrite, as he cares not to live after the words of the law which he knows, and seeks golden opinions by store of instruction, will be 'a thief to be judged,' since by this, that he speaks just words, he usurps to himself the praise of the just man's life. — Morals on the Book of Job, Book XV Origen of Alexandria: What other riches are unjustly gathered but those which are in their speeches? Indeed, they are unjustly gathered. But God, in his benevolence, does not allow those mad people to keep forever their unjustly gathered riches. He will cause them to vomit them up again.… The angel, in fact, through the action and benevolence of God, drags him out of his wickedly built house, that is, the church of those who behave wickedly; it is their house. But the angel drags him out of his house. — FRAGMENTS ON Job 14.43, 47 Augustine of Hippo: "You must vomit riches unjustly acquired," with worry in the depths of the soul, torment in the heart. "The angel will lead him out of his house," when the tribulations will make known what he had concealed. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 16. He shall suck the head of asps: the viper's tongue shall slay him. 19. The 'asp' is a small serpent, but the 'viper' hath more length of body. And asps produce eggs, and their young are hatched from the eggs. But when vipers have conceived, their 'young ravin in their womb, which bursting the parents' sides issue out of their bellies. Hence too it is called the 'viper,' because it is a 'parent by violence.' Thus the viper is so produced that it comes forth by violence, and is brought into the world by the killing of the mother. What then is represented by the little asps, saving the hidden suggestions of impure spirits, who steal upon the hearts of men by slight prompting at first, and what by the 'viper's tongue' save the violent temptation of the devil? For at first he steals upon them gently, but afterwards he drags them even by force. And so he 'sucks the poison of asps,' in that the little beginning of secret suggestion is first produced in the heart, but 'the viper's tongue slayeth him,' in that afterwards the captive soul is killed by the venom of violent temptation. In the first case unclean spirits speak to the heart of man with their crafty counsels, and these, while they persuade with gentleness, as it were infuse the poison of asps. Whence it is written, They break asps' eggs, and weave the spider's web; He that eateth of their eggs dieth, and that which is hatched breaketh out into a basilisk. [Is. 59, 5] Since to 'break asps' eggs,' to wicked men is, to manifest by evil deeds the counsels of evil spirits, which lurk in their hearts. Moreover, to 'weave spiders' webs' is, on account of the lust of this world, to be busied in any temporal employments. Which, whilst they are established with no stedfastness, assuredly are carried off by the wind of a mortal life. And it is well added; He that eateth of their eggs dieth. In that he that admits the counsels of impure spirits kills the life of his soul in him. 'And that which is hatched, breaketh out into a basilisk,' in that the suggestion of the bad spirit which is covered up in the heart, is nursed unto full iniquity. For 'basilisk' means the king of serpents, and who is the head of the sons of perdition, save Antichrist? Therefore 'that, which is hatched, will break out into a basilisk,' in that he who harbours in himself the counsel of the 'asp' to nourish them to life, being made a member of the wicked head, is engrafted into the body of Antichrist. Of which hypocrite it is said, He shall suck the head of asps, and the viper's tongue shall slay him, in that when he gladly welcomes the evil suggestion of our old enemy, afterwards he surrenders himself vanquished to his forcible temptations. Hence too in Paradise, to man when he was standing, he brought in words of soft suggestion, but him whom he once caught away to the act of consent, now henceforth he forces on even resisting him, and conquered by the gratifications of his corrupt state of being, kills him well nigh by dint of violence. But perhaps we may be able to make out the meaning of these same sentences by a contrary mode of interpretation. Thus because the 'asp' kills quickly by its venom, but the 'viper' more slowly, by the 'asp' we have denoted a violent and instantaneous temptation, but by the 'viper' a gentle and prolonged one. And hence to the one death is said to lie in the 'sucking of the head,' but to the viper 'in the tongue,' in that a sudden temptation often as soon as it arises kills the soul off its guard, but a lengthened temptation, because it is longer recommending evil things by the suggesting of them, kills as does a viper with its tongue. And because every hypocrite, being penetrated with the suggestion of evil spirits, as with the poison of serpents, never considers what are the gifts from above of the Holy Spirit, while he spreads abroad the bent of the heart in golden opinions without, it is rightly added. — Morals on the Book of Job, Book XV Augustine of Hippo: "He will burst into him the fury of the dragon. He knew how to hide first; but now, betrayed by tribulation, he will make the dragon's fury appear to everyone. "Let the tongue of the viper make him die. That the demoule seduces. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "They will not rejoice on the division of the rivers, the streams flowing with honey and curds." These words mean that those rivers were divided on Mount Calvary, and the streams derived from the rivers signify the gifts of the Spirit communicated by the revelation of the Gospel. — COMMENTARY ON Job 20:17 Gregory the Dialogist: Ver. 17. He shall not see the streamlets of the torrent river of honey and butter. 20. The Lord saith in the Gospel; He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. [John 7, 38. 39.] Where the Evangelist subjoins, saying, But this spake He of the Spirit, which they that believe on Him should receive. And so 'the streamlets of the river' are the gifts of the Holy Spirit. Charity is 'a streamlet of the river,' faith is 'a streamlet of the river,' hope is 'a streamlet of the river.' But because no hypocrite ever loves either God or his neighbour, when he makes the transitory glory of the world his aim, he does not see the streamlets of the river, in that he is not watered with the overflowing of charity. Whereas the hypocrite goes after present gains, he disregards future blessings, and not having faith, he sees not in the mind 'the streamlet of the river,' inasmuch as faith is the evidence of things not seen. [Heb. 11, 1] And while the hypocrite clings to the things that are seen, he makes light of those, which are not seen, therefore he does not see the 'streamlets of the river' in desire, in that he is taken up with visible things alone. And it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] He then would have seen 'streamlets of the river' if he had shut his eyes to the glory of this world, and opened them to the love of the heavenly country. And observe that he does not say 'streams,' but 'streamlets.' For the 'streamlets of the river' may be taken for those spiritual gifts, which trickle in such fine streams from heavenly sources into the soul of him that loveth, that they can never be compassed by the mouth of the flesh. For it is often the case that the spirit of him that loves is filled with such a mighty gift of contemplation, that it has power to see what it has not power to utter. Now the 'torrent river' is the inundation of the Holy Spirit itself, which in exuberant outpouring is gathered in the soul of him in contemplation, when his mind is full beyond what he is able to comprehend. And it is necessary to be known, that when the grace of the Holy Spirit bathes us, it fills us with 'honey and butter' equally. For 'honey' falls from above, but 'butter' is drawn from the milk of animals, and so 'honey' is from the air, 'butter' from the flesh. But the Only-begotten Son of the Most High Father, while He is God above all things, was made Man one among all things. Who when he replenished us with the sweetness of His Divine Nature and the mystery of His Incarnation, satisfied us with 'honey and butter' at once. And so seeing that the Holy Spirit rejoices the soul It has filled, at once with the sweetness of His divinity and the belief of His Incarnation, these are described as 'the streamlets of the torrent river of honey and butter' together, in that they both refresh the soul with sweetness by the exalted knowledge of God, and anoint it with the mystery of the Benefit by the grace of the Incarnation. But whereas this hypocrite, being dissipated in outward regards, does not taste these interior gifts, he adjoins to what after punishments he is tending, in that it is added. — Morals on the Book of Job, Book XV Augustine of Hippo: "Let him never gather the milk of his flocks. The product of herds is the acts of justice; let him not fulfill them, so that he may better appreciate the benefit of redemption. "Neither honey nor butter:" good works conceived in charity and in the joy of the heart and generously accomplished because butter is like milk fat. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 18. He shall pay for all the things that he hath done, nor yet shall he be consumed. [LITERAL INTERPRETATION] 21. For he 'pays' in torment for those desires, which he retained here contrary to right, and being consigned to avenging flames, he is always dying, in that he is always kept alive in death. For he is never consumed in death, in that if his life in dying were consumed, his punishment likewise would be brought to an end together with his life; but that he may be tormented without end, he is forced to live on without end in punishment, that he whose life here was dead in sin, may have his death there living in punishment. Let him say then; He shall pay for all the things that he hath done, nor yet shall he be consumed, forasmuch as he is tormented, and not put out, he dies and lives, he is falling away and holding on, always finishing, without being finished. These things are very terrible in the healing of the ear only, how infinitely more terrible in the enduring of them! Now because the multiplicity of his wickedness demands that he should never be without punishment, it is fitly added; According to the multitude of his inventions shall he also suffer. 22. For whereas he found out many things in order to sin, he is tormented with new inventions in punishment. Since what he could not have suspected here, he is made sensible of there, when he is given over to vengeance. For as the Elect in exercising themselves in good works, sometimes set themselves to do more than the Lord thought fit to bid them, (for virginity of the flesh is no where commanded, but only commended; since if it were commanded, then it would follow that wedlock must henceforth be deemed sin, and yet there are many strong in the virtue of virginity, so as to render more in service than they received in command,) so very commonly the wicked are each practised in bad ways, so that they find out in evil doing more for them to do than by the practice of the lost they received examples of wickedness. And hence they are stricken with the torments of an ampler retribution, in that they too of their own heads invented practices on an ampler scale, which they deserve to be stricken for. And so it is well said, According to the multitude of his inventions shall he also suffer. For he would not find out new wickedness, except he also sought it; and he would not seek it, except he was eager to do it of set purpose. Therefore in his tormenting the excessiveness of evil devising is taken into account, and he receives the pain of a worthy recompense. And although the woe of all the damned is infinite, yet they have worse torments inflicted upon them, who invented many things in wicked ways by their desires as well. Now since Zophar has brought in the punishment of this hypocrite, he immediately adds his sin, nor does he describe anyone in particular, but that from which all sins have their origin. For it is written, Covetousness is the root of all evil. [1 Tim. 6, 10] He then, whom covetousness is described as having dominion over, surely is proved to be subject to all evil propensities. — Morals on the Book of Job, Book XV Augustine of Hippo: "In vain did he get tired. By doing so he did not wish to do works of mercy; so it is said that the Lord feeds on butter and honey (1), and these foods are given to him by his humble followers. "They did something hard; Something that can not be chewed or eaten. What does this represent? Iniquity, perhaps, or pride. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 19, 20. Because he hath broken down and laid bare the house of the poor, because he hath violently taken it away and not builded it, neither is he satisfied in his belly. 23. He 'breaks in pieces and lays bare the house of the poor,' who is not ashamed as well to rob out of avarice him whom he crushes by power. 'He violently taketh it away and doth not build it.' As if it were expressed in plain words; 'He that ought to have builded it, he over and above takes it away.' For the Lord Who is to come in judgment, shall say to the reprobate, For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in; naked, and ye covered Me not, &c. [Matt. 25, 42. 43.] as the consequence of which sin it is added, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. If then he is sentenced to so great a penalty, who is convicted merely of not having given away his own, with what punishment does not that man deserve to be stricken, who is proved to have taken the things of others also? And so he 'took it away and did not build it up,' in that he not only never gave any thing of his own, but also took away what was another's. Now it is well added; Surely his belly shall not be satisfied. For the 'belly' of the wicked man is avarice, in that there is collected together in it whatsoever is swallowed with wrong desire. But it is plain that avarice is not extinguished, but increased by the objects desired. For like fire, when it has got fuel to feed on, it increases; and from the same cause that the flame appears to be restrained for a moment, it is seen a little while after to spread itself out. And it often happens that when Almighty God is greatly wroth with the covetous soul, He first lets all things accrue to it according to its wish, and afterwards takes it away in vengeance, that it may undergo eternal punishments on account of them. And hence it is added; And when he shall have that which he desired, he shall not be able to possess it. 24. For it is a mark of greater indignation, when that thing is given which is desired amiss, and therefrom there ensues sudden retribution, because he got that likewise, which he went after when God was wroth the while. And hence it is said by the Psalmist, where the people are described as having lusted after flesh for food in a wrong way; But while their meat was yet in their mouths, the wrath of God came upon them, and slew the most of them. [Ps. 78, 30. 31] For the judgments of God are used to be slower in appearing, when wrong wishes are hindered that they should not be put in execution. For the quicker that a bad wish is suffered to be fulfilled, it is usually punished the more speedily in proportion. And so by the very act, whereby the hypocrite is aggrandized in haste to become powerful, it is brought to pass with proportionate rapidity, that he should not be. For the trees too that grow slower, last to number many years, and those which make way in a short space of time, wither the sooner, and in a manner, whilst they are hasting to be, they are going the way not to be. — Morals on the Book of Job, Book XV Olympiodorus of Alexandria: "For he has broken down the houses of many poor men, and he has plundered a dwelling, though he did not build it. His possessions provide no security." He has broken down, that is, has shattered mercilessly [their houses], has carried off all their properties and has not given them back. In fact, he has not mended this situation, that is, has not returned what he has stolen. But, as he has carried off the properties of the poor and has not restored them, so his own possessions will not be saved either. "He shall not be saved by his desire. There is nothing remaining of his provisions; therefore his goods shall not flourish." The impious, Zophar says, will not save himself through his desire, and then he will not have any provision left, because he does not possess anything that has been left to him by his absolute misery. — COMMENTARY ON Job 20:19-21 Gregory the Dialogist: Ver. 21. There shall none of his meat be left. 25. 'His meat' is all that he coveted with wrong desire; but when the hypocrite is struck, 'there is none of his meat left,' in that when he is himself carried to eternal punishments, he is parted from all the good things that he had gotten here. And hence it is yet further added; Therefore shall nought remain from his goods. For if 'aught did remain of his goods,' he would take along with him the things that he had possession of. But because while going after every thing, he would not fear the Judge, upon being removed out of this life, he goes naked to the Judge. To which same wicked man, it is but little for his recompensing that he is tormented in after punishment, if only in this life he is let to go free. But there is no liberty in sin, seeing that it is written; where the Spirit of the Lord is, there is liberty; [2 Cor. 3, 17] and to the wicked soul usually its very own sin becomes its own punishment. And hence it is rightly added; In the fulness of his sufficiency, he shall be in straits. 26. For first from avarice he pants to heap together things he covets, and when he has gathered together a great multitude as it were in a kind of belly of avarice, 'in the fulness of his sufficiency, he is in straits,' in that whilst he is full of anxiety how he may keep the things he has gotten, his own fulness itself straitens him. For the field of a certain rich man had brought abundant fruits, but because he had not where to lay up such stores, he said, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do; I will pull down my barns, and build greater. [Luke 12, 17. 18.] He then who from being straitened by his abundance said, What shall I do? was in a fever as if oppressed with a quantity of food. Let us consider with what longings he desired his land might produce abundant crops. Behold now his wishes are completed, seeing that the land did bring him abundant fruits. But forasmuch as there are not places enough to stow it away, the rich man being greatly aggrandized knows not what he should do. O straitness caused by 'fulness of sufficiency!' By the abundance of his land the mind of the covetous man is straitened. For when he says, What shall I do? he clearly shews that, surcharged with the engrossments of his desires, he went heavily under a kind of bundle of stores; and so it is well said, In the fulness of his sufficiency he shall be in straits. Since the mind of the covetous man, which had before looked for rest from plenty, was afterwards put to worse trouble for the keeping thereof. And hence it is also yet further added; He shall burn with heat, and every woe shall come down upon him. 27. For first he had sorrow in the mere wearying of his own concupiscence how to snatch hold of the things coveted, how to secure one sort by arts of flattery, another sort by means of threats; but after that having possessed himself of the gifts of fortune he has attained his desire, another annoyance wears him down, viz. that it is with fear and anxiety he keeps safe that which he remembers it cost him infinite trouble to acquire. On every side he dreads conspirators, and fears to be himself subjected to the very thing that he has done to others. One more powerful he is afraid of, lest he be exposed to violence from him; a poor man, when he sees one, he looks on as a thief. The things themselves which he has hoarded up, he is at great pains about, lest by the failure of their own inherent nature they be consumed by neglect. In all these particulars then, because fear by itself is punishment, the unhappy wretch suffers things as great as he fears to suffer. And after this he is yet further brought to hell, and given over to eternal torments. Therefore 'every woe cometh down upon him,' who is at once consumed first here by the punishment of coveting, afterwards by the trouble of safe keeping, and there at some future time by the punishment of retributive wrath. 28. But it is wonderful security of the heart, not to seek what does not belong to us, but to rest content with each day's sustenance day by day. From which same security it is that the Rest everlasting also arises, seeing that from a good and quiet frame we pass to eternal delights. Contrariwise lost sinners are at once worn down here in desires, and there in torments. And from the labour of taking thought there arises to them the labour of pain, in that by the fever of avarice they are drawn into the fire of hell. And because, as we have already often said, it often happens that the wicked man, the sooner he attains his object, is the more easily carried off to torment, it is added in the form of a wish. — Morals on the Book of Job, Book XV Olympiodorus of Alexandria: Perhaps not even his goods will flourish, but they will become corrupted while still in bloom. In fact, if he appears to be full and abundant in all goods, then every need and affliction will assault him, so that he fills his belly, that is, fills his soul with every pain. "Let God send upon him the fury of wrath; let him bring a torrent of pains upon him." God, by striking him with the most severe punishment, will bury him in pains as under a snowstorm. — COMMENTARY ON Job 20:21-23 Augustine of Hippo: "He will think he is full and will be in hugs. His satisfied passions gave him less satisfaction than anxiety, — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 23. Would that his belly might be filled, that God might cast the fury of His wrath upon him, and rain His war upon him. 29. The Lord 'rains His war' upon this hypocrite, when he smites his deeds with the swords of His judgments. Thus for God to 'rain war,' is His pressing hard to destruction the life of the wicked man by His strict sentences from on high. God 'raining war' is His smiting the hearts that are lifted up against Himself, and His wounding the blasted soul with the darts of His judgments, as with a kind of thickening drops of rain, that when he is now carried off to judgment, one while he should remind himself how he coveted wickedly, and more wickedly set himself to heap together the things he coveted, at another time grieve that he is parted from the things thus heaped together, and one day feel the very fire of retribution, which, that he might not live well, he was too indifferent to foresee. — Morals on the Book of Job, Book XV Augustine of Hippo: "Can he even satisfy his appetite? He will fall into such misery that he will no longer know whether he will be able to satisfy his appetite. and yet these foods are only sought to appease hunger. This language means that the more man possesses, the more he desires. "And he will bring down upon him the fire of his wrath," because he did not see him perform good works. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 24. He shall flee from the iron weapons; and rush upon the bow of brass. 30. We ought to know, that avarice sometimes steals upon men from pride, and sometimes from apprehension. Thus there are some who whilst they aim to appear with greater power, are kindled to the going after the things of others; and there are some, who while they are afraid lest the necessaries of the aids of life should be wanting to them, freely give their minds to covetousness, and go after the things of others when they fancy that their own may not be enough for them. Now all necessity is not unaptly termed 'iron,' in that it pains the life of him that wants with the wound of grief, as it is likewise expressed concerning the necessities of him, who, being sold by his brethren, led an afflicted life; The iron entered into his soul. [Ps. 105, 18] What then are 'the iron weapons' but necessities of the present life, which press hard upon, and push to extremity, the life of the needy? Since iron is consumed by rust, but brass is naturally more difficult to be consumed by it. Therefore by 'iron' there is represented present necessity which is transient, but by 'brass' the eternal doom. And whereas the judgment Above is not heeded by the mind of the wicked man, it is justly likened to a 'bow,' since it strikes as it were out of ambush, whilst the person that is struck does not observe it. And thus, He shall flee from the iron weapons, and rush upon the bow of brass; in that whilst from dreading present necessities, he seizes things without number, through maliciousness he is exposing himself before the severe strokes of the final judgment; and, while he 'fleeth the weapons of iron,' he is encountered by the arrows from the bow of brass, in that, while foolishly providing against the ills of time, he is struck by eternal doom. For whosoever with guilt fleeth the hardness of need here, meets there an everlasting duration of just retribution. But before the time that he is hurried off to judgment, what are the things which this wicked man is busied in here, he yet further informs us. — Morals on the Book of Job, Book XV Augustine of Hippo: "Let him be wounded with an arrow of brass. Who still remains in the wound. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 25. He is drawn and cometh out of his sheath, yea, lightening in his bitterness. 31. This wicked man lays plots in arts of robbery on his neighbours. And whilst he is plotting mischief in the thoughts of his heart, it is as if 'the sword were still in its sheath;' but when he wickedly executes the mischief, which he has contrived, he 'cometh out of his sheath,' in that he is brought out to view, from the secresy of his thoughts, in the wickedness of evil doing. He is shewn to light in the deed, such as he was, hidden from view, in the thought. And observe that he says, drawn and cometh out; i.e. 'drawn' by the deceiver, but 'coming out' by the act of his own free will. For he that is 'drawn' unquestionably follows one that draws him. But he that 'cometh forth,' seems to act according to his own will. That man, then, who is at once drawn to the several wicked practices by our old enemy, and yet fast bound in the desire of them by his own free will, is described as 'drawn and coming forth from his sheath,' since this thing, that he issues forth from the bad thought to the worst enacting, belongs at once to the wickedness of that spirit that prompted, and of him that consented by an act of his own will. 32. The terribleness of whose power is further shewn, where it is immediately added, Yea, lightening in his bitterness. For when the lightning comes suddenly from above, when it shines with terribleness before our eyes, it displays shining brightness, and strikes the object before it. Thus, thus is it with the wicked man, when he has secured to himself the glory of the present life: by the same cause by which he is shewn to view bright by power in the present world, it is brought to pass that he is blasted at the last. For the wicked man's as it were 'lightening,' is his shining in this life's honour; but whereas the splendour of that glory is consigned to the eternal woes of hell, it is rightly said in this place, 'Yea, lightening in his bitterness.' For he that now seems as though he took delight in striking by terribleness and brightness, for this cause afterwards undergoes punishments for everlasting. And indeed it is written of a certain rich man that he 'fared splendidly' every day. Now it is one thing to shew 'splendidly,' and another to 'lighten;' for sometimes there is splendour without striking, but splendour with striking is described by the title of 'lightning.' He then who being placed in power does injury to others, is not unaptly entitled 'lightening,' in that from the same means whereby he is himself exalted against the good, as it were by the light of glory, the life of the good is made to feel torture. It goes on; Terrible ones shall come and go over him. 33. Who are here called 'terrible ones' except evil spirits, who are to be feared and avoided by godly minds? And whereas those same evil spirits are to be believed to attach themselves severally to certain particular vices, when this wicked man seems to quit for a moment one set of faults, and begins to commit another, then surely 'the terrible ones come and go over him,' in that the soul of the bad man though one set of bad habits abandons, yet another takes possession of it. For you may often see the bad man, who is set in earthly power, agitated with furious passion, and executing all that his rage suggests; and when his fury is gone, then directly lust ravages his soul; when lust is stopped for a time, self-exaltation as on the ground of continency is immediately made to take its place in his heart, and that he may be feared by others, he aims to shew himself as an object of terror. But when the occasion requires that he should say any thing with double-dealing, laying aside in a certain sort the terribleness of pride, he flatters with an easy address, and when he ceases to shew himself proud, he does not dread to turn double-dealing. And so it is rightly said of him, in whose mind one vice continually takes the place of another, Terrible ones come and go upon him; since for all the evil habits that he is borne down with departing and taking each other's place, his soul is as it were overrun by as many evil spirits going and returning. But it is these things which he does in act, that issue outwardly by parts and pieces, for on his soul he has all things bad tied fast at once and together. — Morals on the Book of Job, Book XV Augustine of Hippo: "Let the line pierce it through and through. May temptation penetrate him so that he is wounded and in what he hopes, and in what he loses and as pierced from front to back. "Let the lightnings be in his tent. That terror comes suddenly to disturb; his thoughts. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 26. All darkness is hid in his secret places. 34. For though the hypocrite exhibits good actions on the surface, yet a certain 'darkness' of evil deeds appears in him; yet it less comes forth in act, than lies buried in his secret thought. For he who does not fulfil all things at once in execution, does in his heart in silence hold all things that may do mischief. Thus 'all darkness' is said to be 'hid in his secret places,' in that though he does not exhibit to view all things evil in himself, yet he aims to bring down all upon his fellow-creatures. Now let him add the retribution, which this soul so reprobate shall be visited with. It goes on; A fire that is not kindled shall consume him. 35. Most wonderfully in these few words is the fire of hell set forth! For bodily fire, in order to become fire, stands in need of bodily fuel; and when it is necessary for it to be preserved, as we well know, it is nourished by wood heaped upon it, neither can it be, except by being kindled, nor live, save by being cherished. But contrarily the fire of hell, whilst it is a bodily fire, and bodily consumes the children of perdition that are cast into it, is neither kindled by human effort, nor kept alive by wood, but being once made to be, it lasts unextinguishable: at one and the same time it needs no kindling, and lacks not heat. And so it is well said of this wicked one; A fire not kindled shall consume him; in that the justice of the Almighty, foreseeing future events, did from the very beginning of the world create the fire of hell, which should once begin in the punishment of the wicked, but never end its heat even without fuel. But it is necessary to know, that all the children of perdition, as they sinned in Spirit and flesh conjointly, are there tormented in spirit and flesh alike. Hence it is said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger. [Ps. 21, 9] The Lord shall confound them in His wrath, and the fire shall devour them. For an 'oven' is heated within; but he who is 'devoured by fire' begins to be consumed from the outside. Thus that holy Scripture might shew that the lost burn both within and without, it testifies that they are at once 'devoured by fire,' and 'made as a fiery oven,' that by fire they should be tormented in the body, and by grief burn in spirit. Hence in this place too, when it is declared of the ungodly man that a fire that is not kindled shall consume him, it is forthwith added concerning his spirit; Being left in his tabernacle, it shall go ill with him. 36. The 'tabernacle' of the wicked man is his flesh, in that he inhabits it in joyfulness, and, if it were possible, wishes he might never quit it. But the righteous, as they place their delight in the prospect of heavenly rewards, and have their conversation in heaven, while they are still in the flesh are as if they were no longer in the flesh, in that they are not fed with any gratification of the flesh. And hence it is said to some persons; But ye are not in the flesh, but in the spirit [Rom. 8, 9]: not that they were not in the flesh, who by the epistles of their master received charges of exhortation; but it is in a manner to be no longer 'in the flesh,' not to own aught connected with the love of fleshly objects. But on the other hand this wicked man, because he set all his delight in a fleshly life, 'dwelt in the tabernacle' of the flesh. Which very flesh when he shall receive back in the resurrection, he shall burn along with it delivered over to the fires of hell. Then be longs to be brought out of it; then he seeks, if he might be able, to escape from his torments; then be begins to wish he could get quit of that which he loved: but because he preferred that flesh to God, it is brought to pass by the judgment of God, that by it he is more fully tormented in the fire. Here then he has no mind to leave it, and yet is severed from it, and there he wishes to leave it and yet is kept in it for punishments. And so for the increase of his torments, he is at once both removed out of the body here against his will, and held fast in the body there when he would not. Therefore because his spirit in torment longs to get rid of the flesh, which it set before itself in loving amiss, and has not the power, it is lightly said here, being left in his tabernacle it shall go ill with him. — Morals on the Book of Job, Book XV Augustine of Hippo: "Let the stranger shake his house. The demon coming from outside to tempt us; because everyone also has his own temptations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 27. The heavens shall reveal his iniquity; and the earth shall rise up against him. 37. What do we understand by 'the heavens,' but the righteous, and what by 'the earth,' but sinners? And hence in the Lord's prayer we pray; Thy will be done on earth, as it is in heaven, meaning this, that the will of our Creator, in the same way as it is accomplished in all the righteous, may also be fulfilled in all sinners as well. Moreover of the righteous it is said, The heavens declare the glory of God [Ps. 19, 1]. And to man when he sinned the sentence is pronounced, Earth thou art, and unto earth thou shalt return. And so of this ungodly man, when dragged to that awful judgment; 'the heavens reveal his iniquity, and the earth rises up against him,' that that man, who here never spared either the good or the bad, should in that tremendous inquest have the life of the righteous and of sinners alike accusing him. And of the two indeed it is worse if a man injure the good rather than sinners; and hence it is said by the Prophet, For her blood is in the midst of her: she poured it upon the smoothest rock; she poured it not upon the ground to cover it with dust: [Ez. 24, 7] by 'the ground' and 'the dust' indeed denoting sinners, but by the 'very smooth rock,' the righteous man, who is not made rough by the hard grazes of sins; and so 'the blood is poured upon the very smooth rock,' when the wickedness of a bloodthirsty mind rages in the afflicting of the righteous soul. While then it is worse unjustly to distress the righteous than the unrighteous, yet it is much worse to hurt the righteous and unrighteous together; and therefore whereas the wicked have injured both the good and the bad alike, in the accusing to damnation, 'the heavens shall reveal his iniquity, and the earth shall rise up against him, because he at one and the same time set himself against those who savoured the things of heaven, and oppressed those who savoured of things below. But it may be that by 'the earth' we have denoted not the sinful and reprobate, but those that being busied in earthly courses, by the help of alms and of tears attain to eternal life. Concerning whom it is said by the Psalmist, when the Lord is proclaimed as coming to Judgment, He shall call to the heavens from above, and to the earth that He may Judge His people. [Ps. 50. 4] For He 'calls the heavens from above,' when they, who, leaving all that they had, held on the tenour of the heavenly life, are called to sit with Him in judgment, and come with Him as judges; but 'the earth is called from above,' when they who were tied down to earthly courses of action, yet sought therein for heavenly more than for earthly profit and advantage, to which persons it is said, I was a stranger, and ye took me in; naked, and ye clothed Me. So 'the heaven reveals the wickedness' of the hypocrite, and 'the earth rises up against him,' in that both they who come in company with God as judges, and they who through the ordeal of the Judgment are set free, become the witnesses of his iniquity. Thus nought of the things he has committed is hidden from sight in the time of condemnation, and if indeed many of his deeds are now concealed from his fellow-creatures by double-dealing, yet in the day of condemnation; whatever there was that lay hidden within him, it is brought to light. — Morals on the Book of Job, Book XV Augustine of Hippo: "And let the heaven discover its iniquities; The judgment that comes from heaven. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 28. The shoot of his house shall be disclosed, and he shall be taken away in the day of God's wrath. 38. 'The shoot of his house is disclosed,' when every thing bad that sprung up in his consciousness is shewn to view. For now the 'shoot of the hypocrite's house' remains hidden from sight, in that though his practice appears good in the delineation, yet the intent lies hidden. Since it is one thing what he does, and another thing what he has in view. But when, at the coming of the Judge, each man's conscience shall be brought forward for its testimony, (whence it is written, Their thoughts the mean while accusing or else excusing one another, [Rom. 2, 15]) then the 'shoot of the hypocrite's house is herein disclosed,' because the evil design is laid bare in his heart. 'And he shall be taken away in the day of God's wrath,' in that when the indignation of the Judge is revealed, being given to avenging fires, he is parted from His sight. For he that, whilst he lived, would not take thought of the highest things, being forced down by the weight of his sins, shall fall from the face of the Judge into the depths of punishment. But now the Judge both sees and bears with the sinner in his sins, and because it is the day of forbearance and not as yet the day of fury, He waits for each one for his conversion. Now in this day of forbearance the hypocrite as it were remains unmoved, whilst he both commits many evil deeds, and is chastised by no scourges; but 'in the day of fury he shall be taken away,' in that being carried off to punishment in the season of vengeance he is cut off from the countenance of the eternal Judge. — Morals on the Book of Job, Book XV Olympiodorus of Alexandria: "Let a day of wrath come upon him. This is the portion for the ungodly man from the Lord, and the possession of his goods appointed him by the all-seeing God." Since he did not recognize the benevolence of God while he possessed his goods, the fullness of wrath is given him as his property and reward. Therefore the bishops, when they hear in holy Scripture that God is invoked with this name, must protect the dignity of his name by taking care of the safety of their herd with watchful guard and faith, being irreprehensible in life and adorned with doctrine. — COMMENTARY ON Job 20:28-29 Origen of Alexandria: [The wrath of God strikes] both the circumcised, who act impiously against Christ, and the heretic and indeed any who are ungodly. The retribution of each is according to what has been shown above. Do you understand who is the overseer mentioned here? God is called "overseer," and his bishops must endeavor in every way to put into practice his model, if they are good. And as one who emulates a royal model is honored, because he has emulated it in a proper way, so the blessed bishop who meditates upon the true bishop and imitates him also becomes like a god among humans. He really has in himself that bishop and has made himself a bishop in Jesus Christ. — FRAGMENTS ON Job 14.106, 110 Gregory the Dialogist: Ver. 29. This is the portion of a wicked man from God, and the heritage of his words from the Lord. 39. For if, while placed in this life, he had been minded to act rightly, he would have had for his 'portion' with the Lord fellowship in the kingdom of heaven; but because he chose to be subjected to bad desires, his 'portion from the Lord' he found in torment, because he did not seek to obtain a share in the grace of that Lord. But it is well said, And the heritage of his words from the Lord. For he that is immersed in punishment for enormous deeds of wickedness perchance it was thought would never be judged for the words which he had spoken amiss. But when the strict justice of Almighty God exacts punishment from lost sinners for their froward deeds, it renders evil things to them even to the recompensing of their words, that they who are debtors for great transgressions, being consigned to punishment, may pay even the very last farthing. For they are spared the least misdemeanours, who rigorously lamented the greater evils in themselves. And those whom great sins weigh down even the very least alike put to pain in hell. Now holy men desire not to receive a portion from the Lord, but to have the Lord Himself for their portion. Hence the Prophet prays, saying, God is my portion forever [Ps. 73, 26]: but the wicked man, because he sought not to have the Lord Himself for his 'portion,' found fire for his 'portion' without the Lord, that being shut out from His face, because he did not seek to find joy in Him, he might be tormented beneath Him. These things Zophar brought forward in such a way, that by what he spoke against the hypocrite, he might strike a blow against the life of blessed Job, thinking that he who was stricken by the Lord, had not done with a simple heart all the good things which he had done. For him, whom he saw beneath the rod, he supposed to have displeased God. But the friends of blessed Job likewise maintain a likeness of heretics in this particular, in that whilst they see, in Holy Church, some, that live aright, groaning beneath the rod, they reckon that they have not good merit in good deeds, and set them down as bad men, whom they see afflicted with the scourge of God; not knowing, that is to say, that Many are the afflictions of the righteous [Ps. 43, 19], and that He scourgeth every man whom He receiveth. [Heb. 12, 6] — Morals on the Book of Job, Book XV Augustine of Hippo: "And let him keep his goods from the One who watches over his actions. That's what God has for him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 2. Hear I pray you my speech, and practise penitence. 40. For he that when he said Hear, added, I pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added; Suffer me that I may speak; and after my words, if it shall seem so, laugh. 41. For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers; but when they are turned to ridicule by the hearer, doubtless they were of use to themselves, whom they made quit of the sin of silence. And so let blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my speech, and practise repentance. But that he may discharge himself of the obligation which he owes, even if he is unable to avail his hearers, he adds, Suffer me that I speak; and after my words, if it shall seem so, laugh. I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after my words, if it shall seem so, laugh, he premised, Suffer me that I may speak; for 'hearing' is of one who acts of free will, but 'bearing' of one who acts against his own inclination. And so if his friends desire to be taught, let them 'hear,' but if they are ready to mock, let them 'suffer' the things that are said; seeing that to a proud mind, instruction in humility is a grievous and onerous weight. — Morals on the Book of Job, Book XV Augustine of Hippo: "I have no consolation from you," which makes you happy in temporal goods, common to the ungodly and the righteous, and say that if anyone were wicked, he would be punished. Job, on the contrary, says that the wicked preserve these temporal goods until death, and that consequently they are not punished in this world. 4, "Hey what! Is my punishment inflicted upon me by men? It is God who chastises me, he too can. comfort me and not you. "Why should not I be irritated? Do not give me these consolations, for I see in them the happiness of the wicked. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: Let us admit, he says, that I am iniquitous and impious; but I gain no profit from these remarks and know that you will mock me; therefore, I do not yield. — COMMENTARY ON Job 21:3-6 Gregory the Dialogist: Ver. 4. As for me, is my dispute against man, that I should not be justly sad? 42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. — Morals on the Book of Job, Book XV John Chrysostom: "And what!" he says, "is it a mortal who blames me?" that is, no mortal can blame me. I am not fighting against a man. — COMMENTARY ON Job 21:3-6 Gregory the Dialogist: Ver. 5. Mark me, and be astonished. 43. i.e. Consider what I have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words; And lay your finger upon your mouth. As if he had said in plain speech; 'Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts.' Or indeed seeing that by our fingers we distinguish things severally, discretion is not unfitly represented by the fingers; and hence it is said by the Psalmist, Blessed be the Lord my God, Which teacheth my hands to war, and my fingers to fight [Ps. 144, 1]; i.e. by the 'hands' denoting practice, and by the 'fingers,' discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth; i.e. 'join the virtue of discretion to your speech, that in those things which ye say light against the hypocrite, ye may see to what persons they are proper to be said.' — Morals on the Book of Job, Book XV Augustine of Hippo: "Cast your eyes on me and be astonished," vain souls speech. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 6. Even when I remember I am afraid, and trembling taketh hold of my flesh. 44. That blessed Job was not forgetful of his deeds, the last utterance of his lips proves. Wherefore this which he now says to his friends, Even when I remember I am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; 'If I remember that I have had any thing of the hypocrite in me, directly I tremble in tears of penitence.' And 'if he remembered, his flesh was shaken with trembling' he declares, i.e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words. — Morals on the Book of Job, Book XV John Chrysostom: "When I think of it, I am dismayed and pains seize my flesh." Notice how he always stands up, how he puts forward his sufferings, how he indicates the reason for the terrible words he is going to speak, because he does not talk in this manner by himself or from a fixed position but because his soul is dismayed and his thoughts are darkened. — COMMENTARY ON Job 21:3-6 Augustine of Hippo: "For if I remember my memories, I am in trouble. Here he confesses the miseries of human life by comparing his present dispositions with those of the past. "And my flesh is seized by pain. I grieve in a carnal way. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Certainly God does not cease from benefiting the wicked, in order to show that he has no hate against them, so that they may not say, "Since God hates us, he will never open the door of repentance to us." And while he severely and sternly acts with the righteous, he nevertheless offers his love to the unrighteous. The rewards to be granted in time for [righteous] virtues are the future signs of the good works they do. — COMMENTARY ON Job 21:3-7 Gregory the Dialogist: Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches? 45. For except the patience of God bore with them, they would never live long in their sins. For they are 'lifted up by riches,' when they first begin to be powerful, but they are 'strengthened,' when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are 'lifted up' by honours, 'strengthened' by substance. But there are very many, who while they are both 'lifted up' by honours and 'strengthened' by riches, are vouchsafed the things which they covet in this life, but deprived of the succession of children. To these their very power is punishment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? — Morals on the Book of Job, Book XV Olympiodorus of Alexandria: Since you believe to be wise and to know the reason why I suffer these afflictions, now answer my question. Why does it happen that very often many impious persons reach an old age in their wealth?… Their fields produce large crops, and they are delighted by their children and enjoy a constant abundance. They fear no one and receive no blow sent them by God. Their plowing cow does not give birth to an immature fetus, that is, it does not generate an imperfect or dead fetus, and their wives have no miscarriages. And they remain in prosperity like a flock, that is, free from care. — COMMENTARY ON Job 21:6-14 Augustine of Hippo: "Why live the ungodly? He does this because others say that the wicked are punished here. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 8. Their seed is established in their sight with them. 46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs, Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on; And a crowd of kinfolk and grandchildren before their eyes. Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful? — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them. 47. Their 'houses are secure and at peace,' in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the 'rod' of discipline from Above 'does not smite them,' and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 10. Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. It is the usage of common talk to call 'ox' masculine, and 'cow' feminine, but literary phraseology designates 'ox' of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that 'their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring.' But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household made to succeed immediately. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 11. Their little ones go forth like flocks, and their children revel in sports. 48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying. — Morals on the Book of Job, Book XV Origen of Alexandria: "And they remain as eternal sheep." What is the meaning of these words? They are those words that Christ spoke, "My sheep hear my voice, and I give them eternal life." The faithful are the eternal sheep; the heretics are imitators. They want to imitate the flock of Christ. They ordain their own bishops, presbyters, deacons, doctors, congregation and catechumens, and by imitating the eternal sheep they fulfill the prediction, "And they appear as eternal sheep." They clearly are not eternal sheep but "appear as eternal sheep." — FRAGMENTS ON Job 15.23 Origen of Alexandria: "And their children play before them, taking up the psaltery and harp." Our children take up the psaltery and the harp, praising and glorifying God. But "their [the heretics'] children," who are foolish in themselves, also "play taking up the psaltery and the harp." Every time they usurp the words of the Old Testament, they play and mock the oracles of the Law and the Prophets. By taking up the harmonies that were once the psaltery of the law and the prophetic harp, they play with them. — FRAGMENTS ON Job 15.25 Augustine of Hippo: "And their flocks subsist as far as old age permits. As much as old age allows, because they will not always be. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ. As if he said in plain speech; 'Whilst the masters swell with honours and substance, the dependants rejoice in festive sports.' But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked? It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts. 49. Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that 'in a point of time they go down to the lower parts,' saving that all length of time of the present life is then known to be but a 'point,' when it is cut short by the end? For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was but a 'point' of time. For as we have before said, we set down the style in a point, and lift it up; and so he as it were touched life by a point who received and lost it. By a 'point' it is possible that this also may be understood, that it often happens that they that were long borne with in wickedness, are seized by sudden death, that it should not even be granted them to bewail before death the things they have done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words of their temporal life, in that whatever was capable of passing away was sudden. But the friends of blessed Job, who believed him to be unrighteous on this account that they saw him afflicted with scourges, rightly have the truth shewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is no witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a scourge to be dragged to infinite woes. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 14. Who say unto God, Depart from us. 50. To say this in words even foolish men have not the boldness, yet all wicked persons say to God, not by their words but by their ways, Depart from us. For they that do those things which Almighty God forbids, what else are they doing but shutting up their soul against the Almighty. For just as to think of His precepts, is to introduce Him into one's self, so to resist His commandments is to keep Him away from the dwelling-place of the heart. And so they say, Depart from us, who refuse to yield Him an approach to them; and assail Him with wicked deeds, even if they seem to praise Him in words. Moreover they say; For we desire not the knowledge of Thy ways. 51. And that by this alone, that they are too indifferent to acquire the knowledge of Him. For there be some who from this that 'Truth' saith; And that servant, which knoweth not his Lord's will, and doth things worthy of stripes, shall be beaten with few. But he that knoweth his Lord's will, and did not according to it, shall be beaten with many [Luke 12, 47. 48.]; choose not to know what they should do, and reckon as if they will be beaten less, if they are ignorant of what they ought to have put in practice. Yet it is one thing not to have known, and another thing not to have chosen to know. For he knoweth not, who is willing to make the acquisition, but is not able. But he who, that he may not know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now 'the way' of God is peace, 'the way' of God is humility, 'the way' of God is patience. But whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they are swollen with honours, whilst, even if they have not, they covet, they slight 'the ways' of God in the thoughts of their hearts. For because God's way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that He might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 15. Who is the Almighty, that we should serve Him? 52. For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? [Ps. 14, 1] For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow wearied. For, as has been said, they do not believe Him to be, Whom they do not behold with bodily sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves. In relation to whose words it is further added; And what profit should we have, if we pray unto Him? 53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow, He is Himself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. [Matt. 6, 33] For in that He saith not, 'shall be given,' but shall be added unto you he plainly shews that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is 'given' and the other 'added' over and above in superabundance. And yet it very often happens, that when men pray for temporal good things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion of its Maker, burning with divine longings, it is united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 16. But because their good things are not in their hand, may their counsel be far from me. 54. He 'holds his good things in his hand,' who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, 'their good things were in their hand,' because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are holden with minds in bondage by the things they possess. Therefore because 'their good things are not in their hand,' it is rightly added, let their counsel be far from me. For what is 'the counsel of the wicked,' saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory sorrows for eternal woes? Let the holy man, then, regarding these aims of the wicked, turn from them and say, Let their counsel be far from me. Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising. — Morals on the Book of Job, Book XV Augustine of Hippo: "And they possessed great possessions. He did not take away their possessions when they spoke thus. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 17. How often shall their candle be put out? and how oft shall a flood come over them, and shall He divide sorrows in His fury? 55. It often happens that the wicked man reckons the life of his children as a 'candle,' but when the son, that is loved overmuch, is taken away, what seemed the 'light' of the wicked is 'put out.' Often the wicked man reckons the credit of present honour his 'candle,' but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the 'candle of the wicked is put out,' at once there 'cometh a flood upon them, and God divideth sorrows in His fury.' 'A flood cometh' upon the wicked when they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He that reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, 'divideth sorrows in His fury' upon the head of the ungodly. For neither does present punishment, which does not turn the mind of the wicked man from his bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon the wicked He shall rain snares, fire, and brimstone, and blasts of storms; this shall be a portion of their cup. [Ps. 11, 6] In mentioning 'snares, fire, and brimstone, and blasts of storms,' he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but 'a portion of his cup,' seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance. — Morals on the Book of Job, Book XV Augustine of Hippo: "And even the torch of the wicked shall go out. Their celebrity acquired in the world, although it is not in the same sense that they understood it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth. 56. When the wicked man is seen in power, when he is utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. But when the sentence of the strict Judge cometh, 'all the wicked shall be as chaff before the wind,' because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the storm scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our God, and shall not keep silence. A fire shall devour before Him, and there shall be a mighty tempest round about Him. [Ps. 50, 3] For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but 'chaff' and 'ashes,' because those persons the storm seizes and transports to eternal punishment. — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 19. God shall lay up for his children the grief of their father. And when He repayeth, then he shall know it. 57. We know that it is written; Visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and fourth generation. [Ex. 34, 7] And again it is written, What mean ye that ye make this a proverb among you concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord, ye shall not have this for a proverb any more in Israel. Behold all souls are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die. [Ezek. 18, 2-4] Thus in these two sentences whereas there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the way of discernment. Since original sin we derive from our parents, and, except by the grace of Baptism we be loosed from it, we bear with us the sins of our very parents, seeing that surely we are still one with them. And so 'He visiteth the iniquity of the fathers upon the children,' when on account of the guilt of the parent, the soul of the offspring is polluted by original sin. And again He does not 'visit the sins of the fathers upon the children,' in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, but those which we have ourselves been guilty of. Which however may be understood in another way as well, in that whosoever imitates the wicked ways of a bad father, is bound in his sins also. But whosoever does not follow the wickedness of his parent, is never burthened by his offence. And hence it comes to pass that the bad son of a bad father not only pays for his own sins, which he has added; but the sins of his father as well; seeing that to the evil practices of his father, which he is not ignorant that the Lord is angry with, he is not afraid to add yet further his own wickedness too. And it is meet that he who being liable to a strict Judge does not fear to follow the ways of a wicked parent, should be compelled in this present life to pay for even his parent's misdeeds. And hence it is there said, The soul of the father is Mine, and the soul of the son is Mine: the soul that sinneth, it shall die, because in the flesh by the sin of the father the sons too are sometimes ruined. But now that original sin has been done away, they are not bound in the soul by the parent's wickedness. For how is it that little children are very often seized by devils, saving that the flesh of the son is mulcted in punishment of the father? For the bad father is stricken in his own person, and is too stubborn to feel the force of the blow. Very often he is stricken in his children, so as to be more sharply stung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are stricken by the parent's sin, what else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated? And hence it is rightly said, Even unto the third and fourth generation. For whereas it is possible that 'even to the third and fourth generation,' children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate. 58. And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when He repayeth, then he shall know it. For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding to the hearing. For he then 'understands' what he has heard, when he now grieves that he is 'vexed' for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye is shut hath said: He hath said which heard the words of God, which saw the vision of the Almighty, which shall fail, and so his eyes shall be opened. [Num. 24, 3. 4.] For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the knowledge of which man, at that time useless from henceforth, the words are next introduced. — Morals on the Book of Job, Book XV John Chrysostom: Since he spoke before him [Zophar] and said "from the time man was set upon the earth," things go on in this manner. Job addresses his reproaches to him, because he ignores what is clear and evident. He says to him, you asserted that things are not as I said, but quite the opposite. Therefore, no one must know the secret plans of God, who rules the entire creation. Now tell me, why are those who are not impious punished? One is in need, the other in wealth, but their wickedness is the same. — COMMENTARY ON Job 21:19-22A Augustine of Hippo: "Let his sons never gather his goods. Those whom he has made them love, the goods of this world, those of the antichrist or the devil. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. 59. This man, if whilst placed in this life he had been willing to open his eyes to his sin, would not hereafter 'drink of the wrath of the Almighty.' But he that here turns away his eyes from the sight of his guilt, cannot there avoid the sentence of condemnation. But often those that do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is bad. But there are some that have become so hardened in wickedness that they do not fear to be stricken even in the very things that they love, if only they can accomplish what they have iniquitously planned. — Morals on the Book of Job, Book XV Augustine of Hippo: "Let his eyes be dying. He means that this prosperity is not appreciated even by those whose happiness it is, and that in the future it will make the ungodly suffer. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 21. For what doth it concern him about his house after him? or if the number of his months be halved? 60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of 'his house,' i.e. of his relations, whom he has left; since 'Truth' tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. [Luke 16, 28] For every sinner will turn wise in punishment, who continued foolish in sin, because being now wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator's being offended, he is smitten in his house, children, life. But prompted by his pride, he directly hardens himself, and whatever infliction he may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concern him about his house after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but what does it concern him of the number of his months be cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stiffness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness? But lest anyone presume to sift beyond what he ought the hidden judgments of God, it is rightly added. — Morals on the Book of Job, Book XV Augustine of Hippo: "After him no one will command in his house. For in the midst of tribulation they have not found the Lord in their conscience. "Even though half of his months have been cut off. Although he recognized the presence of God, he did not hope for future happiness, which would have been for him the fullness of years. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 22. Shall any teach God knowledge? seeing that He judgeth those that are high. 61. When in the things, which are done concerning us, we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God's judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness, He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly, Who judged justly even a nature more refined than ours. So let him say; Shall any teach God knowledge? seeing that He judgeth those that are high. For He that doeth wonderful things above our level, it is surely plain that touching ourselves He ordereth all things with knowledge. — Morals on the Book of Job, Book XV Augustine of Hippo: "Himself judges homicides. Because the impious ones excite to impiety by the carnal joys it procures, they kill for eternal life. It is not men who judge such murders; it is God alone. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 23-25. One dieth in his full strength, being rich and prosperous. His inwards are full of fatness, and his bowels are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth. 62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike. — Morals on the Book of Job, Book XV Julian of Eclanum: In order to refute the argument of [his friends], who wanted to refer everything to [their concept] of divine equity, he shows how they are inferior to him in merits and successes, so that it may clearly appear that in the present state of things the form of justice that they think they understand is lame. — EXPOSITION ON THE BOOK OF Job 21:23-25 Augustine of Hippo: "This one will die in the strength of his simplicity. Here he seems to designate the secret homicides, recalling that one is prodigal, the other miser; for men in abundance are reputed to be good and generous. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "His bowels are laden with fat," he is glad. "And the spinal cord is superabundantly spread in the bowels. It retains and does not hide in glittering treasures, but it makes them useful either to itself or to others. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 26. And yet they shall lie down alike in the dust, and the worms shall cover them. What wonder then if those persons for a moment run a course unlike in the prosperity and adversity of this world, who through the corruption of the flesh return alike to the earth? So that life alone is to be thought on, wherein together with the resurrection of the flesh there is the arrival at an unlike end of recompensing. For what is 'strength and ease' to the wicked, what 'marrow and riches,' seeing that all is left here in a moment, and There that retribution, which may never be left, is found? For as the mirth of this wicked one passes on to woe, so the woe of the innocent soul in affliction passes on to joy. So neither ought riches to lift up the soul, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receives to the mind no hurts in thoughts; but to them that despise him under the infliction of the rod, he adds rebuking them. [ALLEGORICAL INTERPRETATION] 64. But this that is said, They shall lie down alike in the dust, and the worms shall cover them, if anyone wish to take in the way of allegory, we may shortly accomplish it, if what has been already said concerning this bad rich man, we repeat again. Thus it is said, His inwards are full of fatness, and his bones are moistened with marrow. For as 'fat' arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from fatness. [Ps. 73, 7] It follows, And his bones are moistened with marrow. The lovers of this life have 'bones' as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have 'bones' indeed, but 'marrow' in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the 'bones' of the rich man are bad and stubborn practices, but the 'marrow in the bones' are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures. 65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, And another dieth in the bitterness of his soul, and without any wealth. Observe from the same cause whence the rich man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to 'lie down in the dust' is to close the eyes of the mind in earthly desires; hence it is said to every individual living in sin, and lying asleep in his wickedness, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Ep. 5, 14] But the 'worms' that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly. For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both. [LITERAL INTERPRETATION] 66. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no worms of the heart covering him; and because he had not sunk his mind in earthly care, he did not 'lie asleep in the dust.' — Morals on the Book of Job, Book XV Gregory the Dialogist: Ver. 27, 28. Behold I know your thoughts, and the devices that ye wrongfully imagine against me. For ye say, Where is the house of the prince? and where are the dwellings of the wicked? 63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as amidst the losses which he had met with, he was standing with undiminished uprightness. For how had his losses of substance without hurt him, who had not lost That Being, Whom he loved within? It goes on; Behold I know your thoughts, and your wrongful sentences against me. [1 Cor. 2, 11] As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? on what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; [Matt. 7, 20] it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise. [Prov. 27, 19] Again blessed Job, when he declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked? 67. The weak, that desire to thrive in this world's fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job's friends were persuaded that he, whom they be held under the rod, had been ungodly, i.e. as reckoning that if he had not been ungodly, his 'dwelling-places would have remained:' but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. — Morals on the Book of Job, Book XV Augustine of Hippo: "So I know, you have daringly raised against me. You do not speak with measure. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "For you say, What has become of the prince's house? That of the impious or that of the proud. They thought that the goods were removed here below, though most die with all their property, and must find their own punishment. "Where is the veil lying on the tent of the ungodly? Their honor. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath. [MORAL INTERPRETATION] 68. For often the patience of God bears for long with those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation of the wicked man, it is rightly premised, Ask anyone of the wayfarers, and ye shall know that he understandeth these same things. For he is called a 'wayfarer,' who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, in describing the glory of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. [Ps. 37, 35. 36.] But because he did not submit his heart to this world, he justly looked down upon him, saying; I passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, who to one not 'passing by' would have been something great, to one 'passing by' in mind, how little he was, was shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, I will now pass on, and see this great sight. [Ex. 3, 3] For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! [Lam. 1, 12] For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind's eye the sorrow of heart of the Elect. These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Open thy mouth for the dumb, and in the cause of all such as are passing by. For those are called 'the dumb,' who never set themselves against the Preacher's words by gainsaying them; who are also persons 'passing by,' in that they disdain to fix the bent of their mind in the love of the present life. Therefore that the bad man is being 'reserved for the day of perdition,' and 'brought to the day of fury,' this thing there is none but he who is 'a wayfarer' that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man. — Morals on the Book of Job, Book XV Augustine of Hippo: "Ask those who pass on the way. Those who do not enjoy it, but cross it without stopping. "And you will know what signs to recognize them. These are the traits of impiety, which are signaled by those who pass by predicting to the ungodly their destiny, or the signs to which these impious ones are recognized. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done? 69. Often that wrath of God, which the wicked man is to suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is 'the way of the wicked man reproved to his face' here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked. [PROPHETICAL INTERPRETATION] For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says, Who shall reprove his way to his face? 'Who,' that is to say, 'of mankind may dare to rebuke him? whose face does he dread to endure?' Yet not only Elijah and Enoch who are brought forward for the rebuking of him, but even all the Elect 'reprove his way to his face,' whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Who shall reprove his way before his face? For 'who' is there save God, by whose aid the Elect are supported to have power to withstand him? For sometimes in Holy Scripture, when in asking a question the word 'who' is put, the Almighty is denoted. Hence it is written, Who shall raise him up? [Gen. 49. 9] Of Whom it is said by Paul, Whom God raised from the dead. [Gal. 1, 1] In respect then that holy men oppose themselves to his wickedness, it is not themselves, that 'reprove his way,' but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face. For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see. But when he shall come in that damned man, whoever withstands his presence, 'reproves his way before his face,' the powers of whom he at once sees and sets at nought. Or surely, to 'reprove his way before his face' is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone is to do by His own might, of Whom it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, [2 Thess. 2, 8] it is rightly said, Who shall reprove his way before his face? And hence the words follow, And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall 'repay that lost man what he hath done,' when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear. — Morals on the Book of Job, Book XV Augustine of Hippo: "Who, in His presence, will reveal His ways?" No one but God dares before the ungodly to repeat the ungodliness of their ways, for these may answer. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch. 70. Whereas graves cover dead bodies, what else is denoted by 'the graves' but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be 'brought to the graves,' in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his punishments are described, His graves are about him, all the slain, and those that felt by the sword. For they in hell 'are about him,' in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called 'the heap of dead bodies,' that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, and many there be that go in thereat. [Matt. 7, 13] So Satan's 'keeping watch in the heap of dead bodies,' is his exercising the wiles of his wickedness in the hearts of the children of perdition. — Morals on the Book of Job, Book XV Augustine of Hippo: "And yet the Lord Himself is brought to the tomb," so true is it that there is no reward here to hope for piety. "And he will awaken on the mass of corpses. He is indeed resurrected before all those whom he must bring out of the tomb. 32. "The stones of the torrent have been sweet to him; Those which the world has not made roll; his disciples. "After him every man follows him and many walked before him:" or else, in this passage, every man has the same meaning as a man, the first man, and "many" refers to those who have since taken rank among the men. Or again, after him the crowd of believers, before him the Patriarchs and the Prophets. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Ver. 33. He was sweet to the pebbles of Cocytus. 71. 'Cocytus' in the Greek tongue is the term for 'lamentation,' which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man 'Cocytus' means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be 'strengthened' in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become 'pebbles of Cocytus,' who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations. And he draweth every man after him, as there are innumerable before him. 72. In this place by 'man' is meant one whose taste is for things human. But whereas 'everyone' is more than an 'innumerable' quantity, we have to enquire, wherefore he is said before him to draw an 'innumerable' quantity, and after him 'every man' saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing 'draws an innumerable quantity' indeed, yet not 'everyone' of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an 'innumerable quantity,' when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an 'innumerable quantity,' but 'everyone,' in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to 'draw every man' than an 'innumerable quantity,' wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, 'an innumerable quantity' than 'every man.' For he after him 'draws every man,' in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than 'all' whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away 'every man,' and he gets a bigger booty now, when he assails the hearts of an 'innumerable quantity.' Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord, [HISTORICAL INTERPRETATION] touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper in this life, it is necessary that the elect of God should be held fast under the reins of the scourge. From which circumstance he reproves his friends, saying, How then comfort ye me in vain, seeing your answer is shewn to be against Truth? 73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when they called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another's deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also. — Morals on the Book of Job, Book XV Ishodad of Merv: "There is nothing left of your answers but emptiness," that is, you, he says, have brought me suffering and torments instead of consolation; and what I gain from speaking a great deal is only emptiness. Your answers, he says, are vanity to me. — COMMENTARY ON Job 21:34 Augustine of Hippo: "How then do you give me such vain consolations? By directing my thoughts on the goods or the evils present. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: "Then Eliphaz the Temanite answered and said, 'Is it not the Lord who teaches understanding and knowledge?' " After being defeated, Eliphaz eventually agrees with this. Then, since what had been said allowed everyone to come to the conclusion that Job was not impious and that the conduct of a person could not be judged on the basis of his punishments, notice the perfidy at which he almost arrives to suppress the role of Providence. — COMMENTARY ON Job 22:2 Origen of Alexandria: The things that are administered by the Holy Spirit are worthy of description. Therefore, they are described, so that the reader may take advantage of the things being read. If the speeches of those three who came to Job were not useful, so that the reader might gain nothing from what was said to Job through them, to be sure the divine Providence would have not reported the speeches of those three in the book of Job. It is possible, therefore, to obtain a certain advantage from their speeches by observing carefully their doctrine.Notice that the fault in their speeches is singular: every time they accuse Job, they believe that he is suffering his misfortunes because he had sinned. They do not see that there are many reasons why adversities happen to people. It was established that these are the things that happen, both good and bad, or whatever you want to call them. "Is it not the Lord that teaches understanding and knowledge?" This statement is wise. Indeed, the true doctor of virtue cannot be a person. "He that teaches man knowledge" is also mentioned in the psalms and is no one else but God. And the prophet says, "Teach me your ordinances," because he knows that God is the true and perfect doctor. In truth God teaches, by lighting the soul of the pupil from him and by illuminating his mind with his light, his truthful word. For this reason, the righteous men, who received the grace of teaching, teach us. — FRAGMENTS ON Job 16.4 Gregory the Dialogist: Can a man be compared unto God, even when he has perfect knowledge? By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? — Morals on the Book of Job, Book XVI Gregory the Dialogist: Is it any profit to the Almighty that thou art righteous? or is it gain to Him, that thou makest thy ways perfect? For in all that we do well, we are doing good to ourselves and not to God. And hence by the Psalmist it is said, O my soul, thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. For He is truly 'Lord' to us, because He is also assuredly 'God,' Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me; it is with extraordinary pitifulness that He says this, by sympathy with His members. And He the same Being hereby, viz. that He is our Head, aids, Who by our good deeds in His members is aided. — Morals on the Book of Job, Book XVI John Chrysostom: "What does it matter to the Lord, if you were blameless in your works?" That is, it has no importance for God. "Or does he gain any profit from the righteousness of your conduct?" It cannot be said that, in fact, it contributes to him any advantage, he says. Since Job in every possible manner had said that God did this and because of him I am suffering, Eliphaz wants to show that [his afflictions] do not come from God. "Or, in order to make a case against you, will he accuse you and enter into judgment with you?" Yes, you can be as righteous as you want, it does not matter for him, and he has no consideration for you, that is, what you do deserves little interest on the part of God. In fact, if he really wanted to judge you, he would have found your faults. — COMMENTARY ON Job 22:3-4 Gregory the Dialogist: Will He reprove thee for fear of thee? Will He enter with thee into judgment? Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. — Morals on the Book of Job, Book XVI Augustine of Hippo: "And let him go into judgment with you. For you to compare him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Is it not for thy wickedness that is great, and thine iniquities that are infinite? Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eliphaz how they fit the falseness of heretics, let us now at once point out. — Morals on the Book of Job, Book XVI Gregory the Dialogist: For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. ALLEGORICAL INTERPRETATION In Holy Scripture by the term of 'a pledge' sometimes the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the Holy Spirit, as where it is said by Paul, And given the earnest of the Spirit in our hearts. For we receive a pledge for this, that we may hold an assurance touching the promise that is made to us. And so the gift of the Holy Spirit is called a pledge, in that by this our soul is strengthened to assuredness of the inward hope. Again by the name of a 'pledge' confession of sin is used to be intended, as it is written in the Law; If thy brother oweth thee aught, and thou takest away a pledge from him, restore the pledge before the setting of the sun. For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call 'debts.' Whence it is said to the servant when he sinned, I forgave thee all that debt. And in the Lord's Prayer we pray daily, Forgive us our debts, as we forgive our debtors. Now we 'take a pledge' from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he has done, and begs pardon, has already as it were given a 'pledge' for his debt, which pledge we are bidden to 'restore before the sun set,' because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their error, it is said by Eliphaz as under the likeness of heretics; For thou hast taken away a pledge from thy brother for nought, i.e. 'From those, that come to thee from us, thou didst exact a confession of error to no purpose.' But, as we said before, if we suppose a 'pledge' the gifts of the Holy Spirit, heretics say that Holy Church has 'taken away the pledge of her brothers,' because they imagine that those that come to her, lose the gifts of the Spirit. Hence it follows, And stripped the naked of their clothing. Those whom they draw after them by their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they esteem them to be clothed so long as the things which they themselves preached they witness observed by them, and when any persons return to Holy Church from them, they immediately fancy that they have lost the garments of instruction. But whereas one that is naked cannot he spoiled, we have to enquire how they are first mentioned as 'naked,' and afterwards as 'stripped?' Now it is necessary to know that every one that enjoys purity of mind, by the very circumstance that he has not the cloak of double-dealing, is 'naked.' And there are some among the Heretics, who have purity of heart indeed, but yet take up the corrupt tenets of their teaching. These same are at once by their own purity 'naked,' and by the preaching of those persons they are as it were clothed. And whereas all such are easily brought back to Holy Church, for this reason that they do not use the wickedness of doubledealing, those persons heretics acknowledge as naked, whom they call stripped by her of their clothing, because they look upon all the simple-minded as slow and dull, who, they see, have parted with their own corrupt tenets. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Thou hast not given water to the weary, thou hast withholden bread from the hungry. ALLEGORICAL INTERPRETATION It follows; Thou hast not given water to the weary, and thou hast withholden bread from the hungry. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those 'weary' that are worn down under the wearisome load of this world. And hence Truth saith by Himself, Come unto Me, all ye that labour and are heavy laden, and will give you rest. And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. Thou hast not given water to the weary, and thou hast withholden bread from the hungry. For themselves they think they 'give water to the weary' when to persons travailing under their earthly load they supply the cup of their own error. And they look upon it that they themselves have not 'withholden bread from the hungry,' in that when questioned even touching things invisible and incomprehensible, they answer with pride and boldness; and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees anyone hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility; and such she recalls to a sense of well-regulated humility, when she bids everyone of them by her Preacher, not to be wise of himself above that he ought to think, but to think soberly. And again, Be not highminded, but fear. And again, Seek not out the things that are too deep for thee; neither search the things that are above thy strength. And again, Hast thou found honey? eat so much as is sufficient for thee, lest perchance thou be filled therewith, and vomit it. For to 'find honey,' is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is 'filled with honey, and vomits it,' who in seeking to dive deeper than he has capacity for loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholden bread from the hungry. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: A criminal act not only causes harm but also denies any benefit. Therefore, notice to what point our benevolence must be extended. As there is a certain crime, when those thirsty do not drink, so we have a reward for a glass of cool water, according to the truthful voice of the Savior. — COMMENTARY ON Job 22:7 Origen of Alexandria: All these things are accusations, and certainly very reproachful ones. But they are not true with regard to Job and are unjustly pronounced against him. These things happen in times of hardship. Sometimes, when one has only a piece of bread, even though he does not have an entire loaf, we take it away from him by saying, "You are in debt." — FRAGMENTS ON Job 16.22-23 Gregory the Dialogist: In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it. ALLEGORICAL INTERPRETATION And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power. Thus it follows; For in the might of thine arm, thou didst possess the earth, and as the most powerful thou didst hold it. As if he said in plain words, 'Whereas thou didst take possession of the earth every where in thy preaching, it was the power of might, and not the reasonableness of truth. For whereas they see that Christian princes hold fast her preaching, all the credit which is given to her by the people, they look upon not as the efficacy of righteousness, but the account of secular power. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Thou hast sent widows away empty, and the arms of the fatherless hast thou broken. The common multitudes that are brought under to heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil; heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the 'widows' left empty by Holy Church? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessary nourishment. Concerning whom it is said by Paul, Forbidding to marry, and commanding to abstain, from meats, which God hath created to be received with thanksgiving of them which believe. Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their 'arms are broken' by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Therefore snares are round about thee; and sudden fear troubleth thee. That man 'sudden fear doth trouble,' who neglects to consider what there is hanging over his head from the severity of the Judge, when He comes. Therefore, whereas heretics look upon the faithful people as borne down by sins of misbelief, they make it a charge that 'snares are round about them.' And because they believe that it does not foresee the future, they suppose this people under the smiting to be 'troubled with sudden fear.' — Morals on the Book of Job, Book XVI Julian of Eclanum: Since [Eliphaz] had said that [Job] had sinned not mildly or, so to speak, with feeble strength but greatly and with much force, he now fervently invokes revenge against him, so that it may appear that the crime and the revenge are weighed for him at the same time. "And a sudden terror overwhelms you." Another version of the text reads, "a sudden force.""And you thought that you would have not seen the darkness." You also added this crime to your iniquities—the fact that you believed that revenge would have not followed. If you had thought about it, it would have turned you from the dangerous ways of your actions or frightened you less by being already foreseen. — EXPOSITION ON THE BOOK OF Job 22:10-11 Gregory the Dialogist: And thou thoughtest thou wouldest not see darkness; and that thou wouldest not be borne down with the force of overflowing waters. As if he said in plain speech; 'Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain; which same troubles Eliphaz compares to 'overflowing waters,' in that whilst one set rushes in over another, as in swoln waters waves follow waves. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Your light has changed into darkness; Your dignity. "And during your sleep the waters covered you. The tribulation, which floods the one who is at peace. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Dost thou bethink thee that God is in the height of heaven, and high above the height of the stars? And thou sayest, How doth God know? and, He judgeth as in the dark. Thick clouds are a covering to Him, that He seeth not our matters; and He walketh in the circuit of heaven. There are very many so dull that they cannot dread aught, saving what they see in a bodily form. Whence it is brought to pass that they do not fear God, in that they cannot see Him. But heretics because they think themselves wise utter words of insult against Catholics, and imagine that He is not feared by them, because they are unable to see Him in a bodily shape, so that as it were from deadness of perception they think that their Maker, because He is higher than heaven and exalted above the tops of the stars, is not able to see from a distance, and that because between ourselves and the seat of heaven the regions of the air are interposed, He, 'as it were buried in a cloud passes judgment out of the darkness,' and intent upon things above, the less considers those below, and whilst He holds together the binges of heaven by encircling them, doth not see into the interior parts. But who that was out of his right mind even, could suspect such things of God. Who indeed, whereas He is always Omnipotent, so minds all things that He is present to each one individually, and so present to each that His Presence is never wanting to all together. For though He forsakes persons when they sin, yet to those very persons He is present in respect of judgment, to whom He is seen to be wanting in respect of aidance. Therefore He so encircles what is without that He yet fills what is within, so fills what is within that He yet encircles what is without, so rules the heights above that He does not quit the depths below, is in such sort present to the parts beneath that He does not depart from those above, is so concealed in His own appearance that nevertheless He is known in His working, so known in His work that yet He cannot be comprehended by the calculation of the person knowing Him; He is in such a way present that yet He cannot be seen, in such a way impossible to be seen that yet His very own judgments bear witness to His Presence, so yields Himself to be understood by us that yet the very ray of the perception of Himself He overclouds to us, and again so holds us in by the darkness of ignorance that notwithstanding He shines into our minds with the rays of His brightness, so that at once by being lifted up it may see something, and made to recoil may tremble all over, and because such as He is it is impossible to see Him, may yet know Him by seeing Him some little. But all this heretics do not reckon Holy Church to be acquainted with, because by a foolish judgment they suppose that they alone are wise. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: Eliphaz pronounces a serious accusation of impiety and madness against Job. "In fact," he says, "you committed iniquities, as if [God] did not realize they were [committed] in the land of the Lord, but as if he judged in darkness. That is, as if, in judging, he did not see what happened in his land. You said, in fact, that since he is invisible and separates himself with clouds from what happens among us, and only goes around the circle of heaven, he does not deem it worthy to take care of earthly things." This is what the pagan philosophers thought, when they said that God does not take care of what is under the moon. — COMMENTARY ON Job 22:13-14 Augustine of Hippo: "Where can he distinguish in the midst of fog? As if he could not see through the fogs. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "The cloud is his retiree, no one can discover it. He does not do anything on earth. "And its course embraces the orbit of heaven; And not the earth; figurative style. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wouldest thou mark the old way, which wicked men have trodden? LITERAL INTERPRETATION As the 'way' of our Redeemer is humility, so the way of the world is pride. And so wicked men tread the way of the world, in that by the desires of this world they walk in self-exaltation. — Morals on the Book of Job, Book XVI Ishodad of Merv: These words mean, "You imitate the actions of the ancestors." [The author] is alluding to the Cainites, those who lived at the time of the deluge, to the Sodomites, etc.; these are those whom he calls "the way of the world." — COMMENTARY ON Job 22:15 Augustine of Hippo: "Do you want to follow the way of the centuries?" As if Job believed that God does not take care of the things of this world? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which were taken away before their time, whose foundation was overflown with a flood. Whereas the period of our life is assuredly foreordained for us in the foreknowledge of God, it is a very important question on what principle it is said now, that the wicked are withdrawn from the present world 'before their time.' For Almighty God though He often change His sentence, yet His counsel never. At that time, then, is every man 'taken away' from this life, at which by Divine power he is foreknown to be before all times. But it is necessary to be known, that Almighty God in creating and disposing of us, according to the deserts of each one also appoints his bounds too, so that either that bad man should live a short time, lest he do mischief to numbers doing right; or that this good man should last longer in life, that he may prove a helper of good practice to numbers; or again that the bad man should be detained longer in life, to add yet more to his wicked deeds, purified by the testing whereof the righteous may live a truer life; or that the good man should be withdrawn more speedily, lest if he were to live long here, wickedness should spoil his innocence. Yet it is to be borne in mind, that it is the loving-kindness of God, to vouchsafe to sinners space for repentance. But because the times vouchsafed they do not turn to the fruits of penance, but to the service of iniquity, what by the mercifulness of God they might have obtained, they let go out of their hands. Although Almighty God foreknows that time of each individual for death, at which his life is brought to an end; nor could any one ever have died at any time, saving at that actual time when he does die. For if to Hezekiah fifteen years are related to have been added for life, the time of his life was increased from that end, indeed, in which of himself he deserved to die; for God's providence foreknew his time at that point whereat He afterwards withdrew him out of the present life. This then being so, what does it mean that it is said, that the wicked were cut down before their time, but that all they that love the present life, promise to themselves longer periods of that life? But when death coming on withdraws them from the present life, the spaces of their life, which they were wont as it were in imagination to draw out to themselves longer, it cuts asunder. Of whom it is rightly said, whose foundation was overflown with a flood. For the wicked while they neglect in heart to go on to the things of eternity, and do not observe that all things present are fleeting, fix their heart on the love of the present life, and as it were therein construct for themselves the foundation of a long abode, because by desire they are established in earthly things. Thus Cain is described the first to have constructed a city upon earth, who thereby is plainly proved an alien, in that the same set a foundation upon earth, who was alien to the stedfastness of the eternal world; for being a stranger to the things above, he has settled his foundation in things beneath, who has placed the settling of his heart in earthly delight. And hence, in the stock of that man, Enoch, which is by interpretation 'dedication,' is born the first. But in the offspring of the Elect Enoch is described to have been the seventh, in this way, because the sons of perdition by building dedicate themselves in this life which comes first, but the Elect await the dedication of their building up in the end of time, i.e. the seventh number. For one may see great numbers minding temporal things alone, seeking after honours, open-mouthed after the compassing of good things, look out for nothing after this life. What then do these but 'dedicate themselves' in the first generation? One may see the Elect seeking nothing of present glory, gladly bearing want, undergoing the ills of this life with a composed mind, that they may be crowned at the end. And so to the Elect Enoch is born in the seventh generation, in that the dedication of their joy they look for in the glory of the last retribution. And whereas by the daily lapse of time the mortal state in the present life itself runs to an end, and destroys the dedication of the children of perdition by removing those very children of perdition, it is rightly said of the wicked, Whose foundation was overflown with a flood; i.e. the mere course of changeableness overthrows in them the settlement of wicked rearing. — Morals on the Book of Job, Book XVI Augustine of Hippo: "They were swept away before the time. Before time, according to their way of seeing, because they believed to remain forever. Or better, before reaching true wisdom. Job's friends had heard this, but they did not think so. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which said unto God, Depart from us. That this too blessed Job had said, who can doubt? But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. It goes on; And as though the Almighty could do nothing, so reckoned concerning Him. In this part likewise the wording, and not the statement, is changed. For what was expressed by blessed Job; What is the Almighty that we should serve Him? is expressed by Eliphaz, And as though the Almighty could do nothing, so reckoned concerning Him. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Yet He has filled their houses with good things. The Lord 'filleth the houses of the wicked with good things,' in that even to the unthankful He refuses not His gifts, that either they may blush at the loving-kindness of their Creator and be brought back to goodness, or altogether despising to return thereto, may from the same cause be there worse punished, that here they rendered an evil return for God's more bounteous good, so that severer woes should there chastise those whose wickedness here not even gifts overcame. It goes on; But let their sentence be far from me. This too was expressed by blessed Job. For he says, Whose counsel be far from me. Though 'sentence' may be taken for one thing and 'counsel' for another; for 'sentence' is in the mouth, 'counsel' in the thoughts. And so whereas Eliphaz wished himself far from the 'sentence' of the wicked, and blessed Job from the 'counsel,' it is plain without denial, that the first desires to be unlike the words of the wicked, but the other unlike their way of thinking even. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Far from him is the thought of the ungodly: he has filled their house with good things. The thought of the impious is far from him; for he does not act according to the hopes of the wicked, who would like God to worship his ungodliness, or to be able to see it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The righteous shall see it and be glad; and the innocent one shall laugh them to scorn. The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain? Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness; and when they see those smitten, they are made distrustful touching their own life too. When then shall the righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves? Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Those who see will be more just. Those who understand: they had none; including ; they believed that justice is done here to the ungodly. "And the unblemished man will laugh at them; Impious people. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Is not their erecting cut down, and the remnant of them the fire hath consumed? For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But 'their erecting is cut down' then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Be at one then with Him, and be at peace; thereby thou shalt have the best fruits. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. There is the sin of pride in teaching one better than one's self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then 'at one with God,' if it chance for them to assent to their bad ways; and to those thus 'at one' they promise peace in that they henceforth cease to quarrel with those who agree with themselves. Now 'the best fruits' they promise to those agreeing with themselves, in that they believe that they only do good works, whom they triumph in themselves drawing in to their own tenets; which persons this also suits that he adds, Receive, I pray, the law out of His mouth; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart; as if he asserted it in plain words, saying, 'which up to this present time in thy mouth thou hast held, and not in thine heart.' For because he rejected their corrupted tenets, they allege against him that the words of God he had held not in the feeling, but in the shewing off. Whence, as if under a certain appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart; which words, if they had ever departed from her heart, from those persons she would never have heard such things. — Morals on the Book of Job, Book XVI Origen of Alexandria: This is what he means, in my opinion: "Confess your sins; receive from God's mouth his support after your confession; and take his words into your heart." Certainly Eliphaz said these things, as he believed, by making himself equal to Job.… However, he pronounces a correct dogma here. He, in fact, thinks that Job suffers his adversities because of his sins but also so that he will be purified through the endurance of his afflictions. Once he is purified, he will be delivered from any extraneous element and freed from any involvement with iniquity. And like gold refined in a melting pot, he will appear to be tested. If you, he says, endure what has happened to you, God will make you pure, like silver purified with fire. — FRAGMENTS ON Job 16.61, 69 Ephrem the Syrian: This means that you will be restored to your former state. And God will be your helper while before it seemed that he had completely neglected the care of your salvation, as if he had been absent. — COMMENTARY ON Job 22:23 Gregory the Dialogist: If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacle. That the faithful people have gone away from God is the opinion of heretics, because they see it opposed to their preachings; which same, when they see it afflicted with present calamities, they endeavour, as if by admonition, to draw to their Maker's Grace, saying, If thou return to the Almighty, thou shalt be built up. As if they said in plain words; Whereas by gainsaying our doctrines thou hast gone away from the Lord, therefore to the building up of righteousness thou art undone. Now by a tabernacle we understand sometimes the habitation of the body, and sometimes the habitation of the heart; for as by the soul we inhabit the body, so by the thoughts we inhabit the mind. Therefore 'iniquity in the tabernacle' of the mind is an evil bent in the attachment of the thought. But 'iniquity in the tabernacle' of the body is carnal doing in the fulfilment of the deed. Thus Eliphaz, forasmuch as he was the friend of a blessed person, seeing some things true, and yet in those points in which he departs from the right line, holding the likeness of heretics, not knowing that it was in consequence of good qualities blessed Job was stricken, fancied that he had erred whom he saw smitten, and makes him promises if he would return to Almighty God, saying, Thou shalt put away iniquity far from thy tabernacles. As if he said in plain speech, 'Whosoever after erring ways is brought back to God, is purified both in thought and in deed together.' — Morals on the Book of Job, Book XVI Augustine of Hippo: "And you will depart from your house of iniquity:" your conduct or your guilty life. However they say this with their carnal views. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He shall give the flint for earth, and for the flint golden torrents. ALLEGORICAL INTERPRETATION What is denoted by 'earth' but weakness in conduct, what by the hardness of the flint but strength, what do we understand by 'the golden torrents,' but the instruction of interior brightness? Now to those that turn themselves to Him Almighty God 'gives for earth the flint,' in that for weak conduct He bestows the strength of vigorous practice. He also gives 'for the flint golden torrents,' in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over. — Morals on the Book of Job, Book XVI Augustine of Hippo: "You shall lay it on the stone, at the top of the wall. This is the opposite of what he said: "A river flowing at the foot of their walls. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver. What other enemies are we more subject to than evil spirits, who in our thoughts besiege us, that they may break into the city of our minds, and hold it, taken captive, under the yoke of their dominion? Now by the name of 'silver,' the Psalmist testifies the sacred oracles are denoted, when he says, The words of the Lord are pure words, as silver tried in a furnace of earth. And often when we apply ourselves to the sacred oracles, we are more grievously subject to the artifices of evil Spirits, in that they sprinkle upon our mind the dust of earthly thoughts, that the eyes of our heeding they may darken to the light of the interior vision. Which same the Psalmist had undergone when he said, Depart from me, ye evil ones, and I will search into the commandments of my God; i.e. plainly teaching us that he could not search into the commandments of God, when he was suffering in mind the snares of the evil spirits. Which thing in the work of Isaac too we know to he represented under the evil doing of the Philistines, who with a heap of earth filled up the wells which Isaac had dug. For these very same wells we ourselves dig, when in the hidden meanings of Holy Scripture we penetrate deep. Which wells however the Philistines secretly fill up, when to us advancing to deep things unclean spirits bring in earthly thoughts, and as it were take away the water of divine knowledge which has been discovered. But because no one can overcome these enemies by his own power, it is said by Eliphaz, Yea the Almighty shall be against thine enemies, and thou shalt have heaps of silver. As if it were said in plain words; 'While the Lord drives away from thee the evil spirits by His power, the shining talent of divine revelation within gains growth.' — Morals on the Book of Job, Book XVI Gregory the Dialogist: Then shalt thou abound with delicacies over the Almighty. To 'abound with delicacies over the Almighty' is in the love of Him to be filled to the full with the banquet of Holy Scripture. In Whose words surely we find as many delicacies, as for our profiting we obtain diversities of meaning, so that now the bare history should be our food, now, veiled under the text of the letter, the moral allegory refresh us from our inmost soul, and now to the deeper things contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity. And it is necessary to be known, that whosoever 'abounds with delicacies,' is released in a kind of loosening of himself, and slacks from devotion to labour as it were from weariness, because the soul when it has begun to abound with the interior delicacies, henceforth consents not ever to give itself to earthly employments, but being captivated by the love of the Creator, and by its captivity henceforth free, for the contemplating of His likeness fainting it draws breath, and as it were wilst giving over, is invigorated; because whereas sordid burthens it is now no longer able to bear, unto Him through rest it hastens Whom it loves within. Hence also in admiration of the spouse it is written, Who is this that cometh up from the wilderness abounding with delicacies? in that truly except Holy Church 'abounded with the delicacies' of God's words, she could not mount up from the deserts of the present life to the regions above. Thus she 'abounds with delicacies and comes up,' in that whilst she is fed by mystical senses, she is lifted up for the contemplating day by day the things above. Hence likewise the Psalmist says, Even the night shall be light about me in my delicacies; in that while by mystical perception the earnest mind is regaled, henceforth the darkness of the present life is lighted up in her by the radiance of the day to come. So that even in the blindness of this state of corruption the force of the future light should break out into her understanding, and she being fed with delicacies of words, might learn by thus foretasting what to hunger for of the food of truth. It goes on; And shall lift up thy face unto God. To 'lift up the face to God' is to raise the heart for the searching into what is loftiest. For as by the bodily face we are known and distinguishable to man, so by the interior figure to God. But when by the guilt of sin we are weighed to the earth, we are afraid to lift the face of our heart to God; for whereas it is not buoyed up by any of the confidence of good works, the mind is full of affright to gaze on the highest things, because conscience of itself accuses self. But when by the tears of penance sin is now washed out, and things committed are so bewailed that nothing to be bewailed is any more committed, a great confidence springs up in the mind, and for the contemplating the joys of the recompensing from above 'the face of our heart is lifted up.' Now these things Eliphaz would have spoken aright, if he had been admonishing one that was weak; but when he looks down upon a righteous man on account of his scourges, what is this, but that he pours out words of knowledge in not knowing? Which same words if we bring into a type of heretics, they are they that with false promises engage for us to 'lift our face to God.' As if they said plainly to the faithful people, 'As long as thou dost not follow our preaching, thine heart thou sinkest down in things below.' But whereas Eliphaz charged blessed Job to return to God, from Whom observe that same blessed man had never departed, he yet further subjoins, as promising. — Morals on the Book of Job, Book XVI Augustine of Hippo: "For he humbled himself. The light itself humbled itself. "And you will say; he has risen against pride, against the proud. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou shalt make thy prayer unto Him, and He shall hear thee. For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, He that turneth away his ear from hearing the law, even his prayer shall be abomination. So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further, And thou shalt pay thy vows. He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Thou shalt also decree a thing, and it shall be established unto thee. This is used to be the special conclusion of those going weakly, that in such proportion they esteem a man righteous as they see him obtain all that he desires; whereas in truth we know that earthly goods are sometimes withheld from the righteous, while they are bestowed with liberal bounty upon the unrighteous; seeing that to sick persons also when they are despaired of, physicians order whatever they call for to be supplied, but those whom they foresee may be brought back to health, the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, be it known that 'a thing is decreed and is established' to a man, when the virtue which is longed for in the desire, is, by God's granting it, happily forwarded by the carrying of it out as well. And hence it is yet further added; And the light shall shine upon thy way. LITERAL AND MORAL INTERPRETATION Since for 'light to shine in the ways' of the righteous, is by extraordinary deeds of virtue to scatter the tokens of their brightness, that wherever they go in the bent of the mind, from the hearts of those beholding them they may dispel the night of sin, and by the example of their own practice pour into them the light of righteousness; but whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of heart uplifts it. — Morals on the Book of Job, Book XVI Gregory the Dialogist: For he that has been abased shall be in glory, and he that has bent down his eyes, the same shall be saved. Which same sentence is not at variance with the mouth of 'Truth,' when It says, For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted. And hence it is said by Solomon, Before destruction the heart of man is haughty, and before honour is humility. But it is properly said, For he that has bent down his eyes, the same shall be saved; in that so far as it is to be discovered through the ministering of the members, the first manifestation of pride is used to be with the eyes. Hence it is written, And wilt bring down high looks. Hence it is said of the very head himself of those that behave proudly, He beholdeth all high things. Hence it is written concerning her, who by unbelief attached herself to him, There is a generation, O how lofty are their eyes! and their eyelids are lifted up. So to 'bend down the eyes, is no man on looking upon him to look down upon, but one's self to look upon as inferior and below all one sees. He then that 'bends down his eyes shall be saved'; because he who quits the false height of pride, scales the loftiness of truth. — Morals on the Book of Job, Book XVI Gregory the Dialogist: The innocent shall be saved, but he shall be saved by the cleanness of his hands. Which same sentence now if it be delivered touching the recompense of the kingdom of heaven, is supported by truth, in that whereas it is written concerning God, Who rendereth to every man according to his deeds, that man in the Last Inquest the justice of the Judge Eternal saveth, whom here His pitifulness sets free from impure deeds. But if a man is to this purport supposed to be here saved by the cleanness of his own hands, that by his own powers he should be made innocent, assuredly it is an error; for if Grace above do not prevent him when faulty, assuredly it will never find anyone faultless to recompense without fault. Whence it is said by the truth-telling voice of Moses; And no man of himself is innocent in Thy sight. And so heavenly pity first works something in ourselves without the help of ourselves, that, our own free will following it up as well, the good which we now desire, it may do along with ourselves; yet the good coming by grace bestowed, in the Last Judgment, He so rewards in ourselves, as if it had proceeded only from ourselves. For whereas the Goodness of God prevents us to make us innocent, Paul says, But by the grace of God I am what I am. And whereas our free will follows that grace, he adds, And His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all. Who whereas he saw that he was nothing of himself, says, Yet not I, and yet forasmuch as he saw that he was something in union with grace, he added, but the grace of God with me. For he would not have said, with me, if together with preventing grace he had not had free will following it up. Therefore in order to shew that he was nothing without grace, he says, Yet not I, but that he might shew that along with grace he had worked by free will, he added, but the grace of God with me. Thus 'the innocent man shall be saved by the cleanness of his hands,' in that he who is here prevented by the gift, that he may be made innocent, when he is brought to judgment, is rewarded of merit. All which things, as was before said, Eliphaz though he delivered rightly, yet to whom he was delivering them he knew not; because one better than himself it was not his business to teach, but to hear. All which particulars however agree in a figure with the promises of heretics, who when they find any of the faithful afflicted in the present life suppose them stricken for the sin of misbelief, and promise them if they will follow their doctrine the saving health of innocency by cleanness of good works. But the mind of the faithful looks down upon them so much the deeper down, in proportion as it does not see them to possess the innocency which they promise. Whence it is well said by Solomon, Surely in vain the net is spread in the sight of any winged fowl. For the 'winged fowl' are the spirits of good men, which whilst in the hope of truth they soar up to the higher regions, shun the nets of bad men set for their deceiving. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Deliver the innocent, and the purity of your hands shall be your salvation; Does not cease doing good works, for God deals with our actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "Today also my speech is bitter," that is, my words happen to be harsh and irksome to both our ears. In a different sense [we may interpret the passage as] you, indeed, to use harsher speech against you, drive me with your words. — COMMENTARY ON Job 23:2 Gregory the Dialogist: Then Job answered and said, Now also is my complaint bitter: and the hand of my stroke is heavier than my groaning. ALLEGORICAL INTERPRETATION In his own way blessed Job sets out with the plainer sort of words, but his declaration he closes by the deep following on of mystery. For the pain of the afflicted man ought to have been healed by the consoling of his friends, but because their consoling broke out into the soothings of deceit, the pain of the stricken man was made harsher. For whereas Eliphaz was not afraid to promise him better things on being converted, it was as if by a poisonous remedy the wound were increased. Hence it is rightly said, Even to-day is my complaint bitter, and the hand of my stroke is heavier than my groaning, in this respect, viz. that the straining of unregulated consoling increased the stroke manifold, which it ought to have diminished; by which same words taken in a type of Holy Church, the pain of the faithful is likewise set forth, who groan the more, the more they see the wicked using the acts of flattery, who, according to the declaration of Paul, by good words and fair speeches deceive the hearts of the simple. Which words may also be rightly applied to the viewing with greater exactness the mind of the faithful, who can never be without bitterness even if they seem to prosper in this world. Which persons when adversity too befalls, it redoubles that pain which it finds. Whence it is rightly said, Now also is my complaint bitter, that it might be plainly shewn that even in prosperity the mind of the Elect should not be without bitterness. And it is well said, And the hand of my stroke is heavier than my groaning. For 'the hand of a stroke,' is the force of the striking. For their first striking the Elect see to be, that from the vision of their Creator they are parted, that the brightness of the interior illumining they never enjoy, but groan as being banished in the exile of the present life as in a place of darkness. Thus they always have their groaning in this 'hand of their stroke;' but when over and above adversities also befall them in this life, 'the hand of their stroke is heavier than their groaning.' For there was groaning for the stroke even when the adversities of the present life were away. But the bitterness of the original stroke is increased over and above by the trial of adversity. Therefore he says, And the hand of my stroke is heavier than my groaning? In that any just man adversity did not smite whilst happy in this life, but came to redouble in him the pain of the wound. Yet it happens by the extraordinary governance of Almighty God, that when in this life the spirit of the righteous man travails most in adversities, he thirsts the more ardently after the beholding of his Maker's face. — Morals on the Book of Job, Book XVI John Chrysostom: "Then Job answered and said, 'Yes, I know that my accusation comes from my hands.' " This means, I carry along with me the evidence that accuses me. I draw from myself the demonstration of my afflictions. "His hand has been made heavy upon me, and I groan over me." If it were possible, he says, to discuss my punishments with him, it would also be possible to find them out. If only I could plead my case in justice, he says, and meet him and learn what he would have answered me! See how he obtained exactly what he desired. That is, in fact, what occurs at the end of the book. I wanted to know what he would have said to me and whether he would have punished me just the same; and, by saying so, I had no intention of condemning any injustice on his part. — COMMENTARY ON Job 23:2B Gregory the Dialogist: O that one would grant me that I might know and find Him, that I might come even to His seat! An elect person if he did not know God, assuredly would not love Him. But it is one thing to 'know' by faith, and another to know by His own Form, one thing to find by trustfulness, another to find Him by contemplation. In consequence whereof it is brought to pass that Him Whom they know by faith, all of the Elect long to see by His own Form as well. With the love of Whom they burn and glow because the honey of His sweetness they already taste of in the mere certainty of their faith. Which that person in the country of the Gerasenes cured of the devils well represents, who wishes to depart with Jesus; but by the Master of health it is, told him, Return to thine own house, and shew what great things God hath done unto thee. For on him that loves delay is still imposed, that by the longing of love delayed the title to rewarding may be heightened. And so to us Almighty God is made sweet in miracles, and yet in His own loftiness remains hidden from our eyes, that both by shewing something of Himself, He may by secret inspiration set us on fire in the love of Him, and yet by hiding the gloriousness of His Majesty may increase the force of that love of Him by the heat of longing desire. For except the holy man sought to see This Being in His Majesty, surely he would not bring in the words, that I might come even to His seat? For what is the 'seat' of God but those angelical Spirits, who as Scripture testifies are called 'Thrones?' He then that desires to 'come to the seat of God,' what else does he long for but to be among the Angelic spirits, that no failing moments of the periods of time he henceforth be liable to, but rise up to abiding glory in the contemplation of eternity. LITERAL AND ALLEGORICAL INTERPRETATION Which words nevertheless are likewise appropriate to the righteous whilst placed in this life. For when they see any thing done against their wish and desire, they have recourse to the hidden judgments of God, that therein they may read that that is not irregularly ordered within, which seems to pass irregularly without. For when they behold with the eyes of faith the Creator of all things, ruling over the Angelical Spirits, then they 'come to His seat.' And whereas they observe that He, Who rules the Angels in a wonderful manner, does not dispose of man in any way contrary to justice, then indeed the principles of cases they see to be as just as they are, whilst the cases themselves externally seem to be unjust. And whereas they do this with humility, they often lay blame to themselves in their will, and their own wishes they sometimes judge in themselves, whilst they ponder that those things are better which the Creator appoints. — Morals on the Book of Job, Book XVI Augustine of Hippo: "And reach his throne. May I be holy enough to take his place among his thrones. Then I will be able to tell the truth and hear it. So the heavens are called saints. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will order my cause before Him, and fill my mouth with reproaches. To 'order our cause before God' is within the secret depth of our mind by the contemplating of faith to open the eyes of our view to the awful inquisition of His Majesty, to mark what man as a sinner deserves, of the now hidden and secret Judge to take thought how terrible He will hereafter appear. In consequence of which it happens, that the soul is recalled to the knowledge of itself with greater exactness, and in proportion as it sees its secret Judge the greater object of alarm, is so much the more horribly wrung with fears for its actions. It trembles with anxious alarm; its offences it prosecutes with lamentation; in repenting it charges home what it remembers itself to have been; whence now too after it had been said, I will order my cause before Him, it is rightly subjoined, And fill my mouth with reproaches. For he who 'orders his cause before God,' does 'fill his mouth with reproaches,' in that while he beholds the exact scrutiny of the awful Judge directed against himself, he pursues himself with the charges of bitter repentance. Now it often happens that whilst we neglect to take account of our faults, what blaming of them may follow in the Judgment we are left ignorant of: but whilst we pursue them by exercising repentance what the Judge in His Inquisition may say to us concerning them, we find out. — Morals on the Book of Job, Book XVI Gregory the Dialogist: That I may know the words that he will answer me, and understand what he will say unto me. For we then bewail our sins, when we begin to weigh them; but we then weigh them the more exactly, when more anxiously we bewail them, and by our lamentations it rises up more perfectly in our hearts, what the severity of God threatens those with that commit sin, what will be those rebukings upon the children of perdition, what the terror, what the abhorrence of the unappeasable Majesty. For so great things shall the Lord then being angry 'say' to the lost, as great as He permits them of justice to undergo. Which same words of His visitation, the righteous, because now they anxiously fear them, escape free from. But who in that inquisition might be found righteous, if God according to the Majesty of His Might, so sifted the life of man? — Morals on the Book of Job, Book XVI Augustine of Hippo: "In order that I may know what he might answer me," that they prove he would give me equity in his judgments. "And let me understand all his words," being near him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I would not that He should contend with me with great power, nor oppress me with the weight of His mightiness. For the soul of one however righteous, if he be judged with strictness by Almighty God, is borne down by the weight of His mightiness. In which same words this is likewise to be understood, that whereas the holy man shews the might of God, what else of Him does he desire, but His weakness? And it is written, the weakness of God is stronger than men. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Would he come to talk to me with much force? To overwhelm me with his power? Not at all. "Nevertheless, let him not abuse me with my terrors. Because of my sins which inspire me with these terrors, let him not treat me with pity. "And when I come to him; "In possession of this liberty which will associate me with the glory of his throne, I will love everything, and his power will not resist me any more, though now he can treat me without mercy because of my sins. That is to say, that he should act on me, according to his will, even if he punished me, that's right. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let Him put forth equity against me, and my judgment shall come unto victory. PROPHETICAL INTERPRETATION For who else saving the Mediator between God and man, the Man Christ Jesus, is denoted by the title of 'equity?' Concerning Whom it is written, Who of God is made unto us wisdom and righteousness. And whereas this same righteousness came into this world against the ways of sinners, we get the better of our old enemy, by whom we were held captive. So let him say, I would not that He should contend with me with great power, nor oppress me with the weight of His mightiness. Let Him put forth equity against me, and my judgment shall come unto victory. i.e. 'for the rebuking of my ways, let Him send His Incarnate Son, and then the plotting foe, by the sentence of mine absolving, I as victor will turn out.' For if the Only-begotten Son of God had so remained invisible in the strength of the Divine Nature, as not to have admitted aught derived from our weakness, when could weak men ever have found the access of grace to Him? For the weight of His greatness, being considered, would rather have oppressed than aided him; but the Strong above all things came weak among all things, that whereas He agreed with us by assumed weakness, He might elevate us to His own abiding strength. For in Its loftiness the Divine Nature could never have been apprehended by us, inasmuch as being too little, but He bowed Himself down to man through human nature, and we as it were mounted up on Him laid low; He rose, and we were lifted up. — Morals on the Book of Job, Book XVI Augustine of Hippo: "The truth accompanies the reproach of his mouth. He never condemns unfairly. "And he judges my case entirely. If he punishes now, he will make all things known later. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I go to the East, He appeareth not; if I go to the West, I shall not understand Him; if I go to the left hand, what shall I do? I shall not comprehend Him; if I turn myself to the right hand I shall not see Him. For the Creator of all things is not in a part, inasmuch as He is every where. And then He is found the less, when He, That is whole every where, is sought in a part. For the Incomprehensible Spirit containeth all things within Itself, Which at the same time both while filling encompasseth, and while encompassing filleth, both in supporting overtops, and in overtopping supports; and it is well that after it had been said, if I go to the East, He appeareth not; if I go to the West, I shall not understand Him; if I go to the left hand, what shall I do? I shall not comprehend Him; if I turn myself to the right hand I shall not see Him; he thereupon added, But He knoweth the way that I take. As if he said in plain words, 'I am unable to see Him, Who seeth me, and Him that beholdeth me most minutely, I have no power to behold:' that is to say, that he might shew that He is so much the more heedfully to be feared, in proportion as He is not discernible. For He Who so beholds us that He may not be by us beheld, is so much the more to be dreaded in proportion as in seeing all things He is not seen in the least degree. For when we believe that there is anyone hidden in ambush to assault us, we dread him the more that we do not at all see him; and when we do not at all discover his ambush where it is placed, we apprehend it even there where it does not exist. And our Creator, Who is whole every where, and while discerning all things is not discerned, is the more to be dreaded in proportion as continuing invisible, what He may determine concerning our actions and at what time is not known. Which words, too, may be understood in another sense also. For we 'go to the East,' when we lift up our mind in thinking of His Majesty. But 'He appeareth not,' seeing that such as He is in His own Nature, by mortal thought He cannot be seen to be. If I go to the West, I shalt not understand Him; we 'go to the west,' when the eye of the heart that is lifted up in God, but made to recoil by the mere immensity of the light, we bring back to our own selves, and being spent with labour, we learn that the thing is very much above us which we were seeking; and viewing our own mortal condition find out that as yet we are creatures unfit to have the power to behold One that is Immortal. If I go to the left hand what shall I do? I shalt not comprehend Him. To 'go to the left hand' is to yield one's self to the enjoyments of our sins. And it is surely plain, that he cannot 'apprehend God,' who still in the gratification of sin lies prostrate along the left side. If I turn myself to the right side I shall not see Him. He truly is 'turned to the right hand,' who is lifted up on the ground of virtuous attainments. But he cannot see God, who is glad with selfish joy for his good deeds; because in that man the swelling of pride weighs down the eye of the heart. Whence it is well said elsewhere, Thou shalt not decline to the right hand nor to the left. In all which particulars the soul very often searches out itself, nor yet is able perfectly to find out itself. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: The real meaning is this, "Suppose I willingly submit the judgment of my actions to the eyes of the Lord." What happens to me? God is invisible in his nature. Will I look for him in those material things that are before me? He cannot be seen. He is before me, but I do not perceive him. When he moves to the left, I cannot grasp him, and when he is on the right, I cannot see him at all. These words do not mean that God passes from one place to another bodily or by moving, but they intend to show that he is present everywhere and, nonetheless, escapes our perception and cannot be comprehended by us. "If I am no longer," that is, "If I further extend my research, I will be out of myself and dizzy in reflection while I try to comprehend what is incomprehensible." — COMMENTARY ON Job 23:8-9 Augustine of Hippo: "If I want to walk first, soon I will not be. That I hope without presumption, that despair does not render me unfaithful; that is to say, I do not deviate to the right or to the left. Hence this word: "If I ascend to heaven, you are there (1). Who will be able to drive me away? etc. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "What is he doing? on the left, I can not know it. He takes again what he said above. He can not know anything by staying left attached to the things of this world. "He will turn to the right, and I will not see him. So I do not have to go to the left. It is said "He will turn," because with him are the spiritual goods from which I departed by placing myself on the left. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But He Himself knoweth the way that I take. And He shall try me like gold which passeth through the fire. LITERAL INTERPRETATION As if he said in plain terms, 'I for mine own part both search myself strictly, and am not able to know myself thoroughly; yet He, Whom I have not power to see, seeth most minutely all the things that I do.' Gold in the furnace is advanced to the brightness of its nature, whilst it loses the dross. And so like 'gold that passeth through the fire' the souls of the righteous are tried, which by the burning of tribulation through and through, both have their defects removed, and their good points increased. Nor was it of pride that the holy man likened himself as set in tribulation to gold, in that he who, by the voice of God, was pronounced righteous before the stroke, was not for this reason permitted to be tried that bad qualities might be cleared off, but that excellences might be heightened; but gold is purified by fire; less then than he was did he think of his own self, in that, being delivered over to suffer tribulation, he believed that he was being purified, whereas he had not any thing in him to be purified. Now it is necessary for us to know, that though the mind of the righteous entertains humble thoughts touching itself, yet the several things that they do, they see to be as right as they are, while they never presume on the rightness of them. — Morals on the Book of Job, Book XVI Augustine of Hippo: "He himself knows the way that I am," to make me walk after him, when he leads me through tribulations. "He tested me like gold," within these tribulations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My foot hath held His steps. His way have I kept, and not declined. For as a kind of footsteps of God are His doings which we see, by which doings both the good and bad man is governed, by which the righteous and unrighteous are arranged in their classes, whereto both everyone that is subject is led on day by day to better things, and he that is in rebellion against them is borne with going headlong into worse. Concerning which same footsteps the Prophet said, Thy goings have been seen, O God. And so we, when we behold the efficacy of His long-suffering and pitifulness, and upon so beholding strive to imitate the same, what else do we but follow the 'footsteps of His goings,' in that we imitate some outskirts of His method of proceeding. Thus these footsteps of His Father 'Truth' gave it in charge to imitate when He said, Pray for them which persecute you and falsely accuse you; that ye may be the children of your Father Which is in heaven. For He maketh His sun to rise on the evil and on the good. It may be too that blessed Job who had already said with assured faith, I know that my Redeemer liveth, and that I shall arise at the latter day from the earth; so dwelt on the future working of Wisdom Incarnate to be, in like manner as we behold by faith the works of that Wisdom now past, how that the Mediator between God and man should be kind to give, humble to bear, patient to afford an example. Whose life while blessed Job, filled with the Spirit from above, regarded with heedful intentness, foreseeing the future lowliness of His mild character, he refers as it were to a pattern set before him, so that whatever he did in this life he might bind fast to His footsteps in imitating, that so he who was incapable of seeing the high things of His secret ordering, as it were looking on the ground, might keep His footsteps for imitation. Of which same 'footsteps' of Him it is said by Peter, Because Christ also suffered for us, leaving us an example, that ye should follow His footsteps. For he 'keeps the way and does not decline,' who practises the thing whereon his mind is bent. Since to 'keep' in the bent is 'not to decline' in the practice. For this is the anxiety of the righteous, that day by day they should try their actions by the ways of truth, and proposing these as a rule to themselves, they should not decline from the track of their right course. Thus day by day they strive to get above themselves, and in proportion as they are lifted up upon the summit of virtues, they judge with heedful censure, whatever there is of themselves left remaining below themselves. And they are in haste to draw the whole of themselves there, where they find that they have been brought in part. — Morals on the Book of Job, Book XVI Augustine of Hippo: "I will go out in his commandments. I will come out of my darkness, but faithful to His commandments. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Neither have I gone back from the commandments of His lips. I have hid the words of His mouth in my breast. As servants that serve well are ever intent upon their masters' countenances, that the things they may bid they may hear readily, and strive to fulfil; so the minds of the righteous in their bent are upon Almighty God, and in His Scripture they as it were fix their eyes on His face, that whereas God delivers therein all that He wills, they may not be at variance with His will, in proportion as they learn that will in His revelation. Whence it happens, that His words do not pass superfluously through their ears, but that these words they fix in their hearts. Hence it is here added; I have hid the words of His mouth in my breast. For we 'hide the words of His mouth in the bosom of our heart,' when we hear His commandments not in a passing way, but to fulfil them in practice. Hence it is that of the Virgin Mother herself it is written, But Mary kept all these things, and pondered them in her heart. Which same words even when they come forth to the practising lie hidden in the recesses of the heart, if through that which is done without, the mind of the doer be not lifted up within. For when the word conceived is carried on to the deed, if human praise is aimed at herein, the word of God assuredly is not 'hidden in the bosom of the mind.' But I would know, O blessed man, wherefore thou examinest thyself with so much earnestness, wherefore thou takest thyself to task with so much anxiety? — Morals on the Book of Job, Book XVI Gregory the Dialogist: But He is Himself alone, and no man can turn away His thought. And what His soul desireth, even that He doeth. Are there not angels and men, the heavens and the earth, the air and the waters of the ocean, all the winged creatures, quadrupeds, and creeping things? And surely it is written, Which God created that they should be. Whereas then there is such a multitude of things in the circle of nature, wherefore is it now said by the voice of the blessed man, He is Himself alone? Why, it is one thing to be, and another thing to BE primarily, one thing to be subjectly to change, and another thing to BE independently of change. For these are all of them in being, but they are not maintained in being in themselves, and except they be maintained by the hand of a governing agent, they cannot ever be. For all things subsist in Him by Whom they were created, nor do the things that live owe their life to themselves, nor are those that are moved, but do not live, by their own caprice brought to motion. But He moveth all things, Who quickens some with life, whilst some that are not so quickened He preserves, disposing them in a wonderful way for last and lowest being. For all things were made out of nothing, and their being would again go on into nothing, except the Author of all things held it by the hand of governance. All the things then that have been created, by themselves can neither subsist nor be moved, but they only so far subsist, as they have obtained that they should be, are only so far moved, as they are influenced by a secret impulse. For see the sinner is ordained to be scourged by human accidents; the earth is parched in his toilings, the sea tossed in the shipwreck of him, the air on fire in his sweating, the heavens are darkened in floods upon him, his fellow creatures burn with fire in oppressions of him, and the angelical powers are made active in his troubling. Are all these things which we have named being inanimate, or which we have named endued with life, put into activity by their own instincts, or rather by impulses from God? Whatever therefore it be that is arrayed against us outwardly, in that thing That Being is to be regarded Who ordains it inwardly. In every case then He is to be regarded as alone, Who IS primarily, Who also saith to Moses, I AM THAT I AM, Thus shalt thou say unto the children of Israel, He that IS hath sent me unto you. And so, when we are scourged by the things that we see, we ought anxiously to fear Him Whom we do not see. And so let the holy man look down upon all that alarms him without, all that in respect of its being would go on to nothing except it were ruled, and with the eye of the mind, all else being kept back, let him see Him only in comparison with Whose Being for ourselves to be is not to be, and let him say, He only is Himself alone. Concerning Whose unchangeableness it is directly after added with propriety, No man can turn away His thought, for as He is unchangeable in Nature, so He is unchangeable in Will. For 'none turneth away His thought,' in that no man has power to resist His secret judgments. Since though there have been persons who might seem to 'have turned away His thought,' yet His interior thought was this, that they should by praying have power to avert His sentence, and that they should obtain from Him what to effect with Him. So let him say, and no man turneth away His thought, in that His judgments once fixed can never be altered. Whence it is written, He hath made a decree which shall not pass. And again, Heaven and earth shall pass away, but my words shall not pass away. And again, For My thoughts are not as your thoughts, neither are your ways as My ways. And so whenever outwardly the sentence appears to be altered, inwardly the counsel is not altered, in that in relation to each particular thing that is unalterably established within, whatever is done alterably without. Whereas God is exterior to all bodies, interior to all minds, that identical power of His, whereby He penetrates all things, and regulates all things, is called His 'soul.' Whose will not even those things oppose, which appear to be done contrary to His will, seeing that even what He does not order, to this end He sometimes suffers to be done, that so through this thing that which He does order may be the more surely done. For the will of the Apostate Angel is bad, yet by God it is wonderfully ordered, so that even his very artifices as well should promote the welfare of the good, whom they purify whilst they try. So then 'whatever His soul desireth, that He doeth,' that from the same source as well He might fulfil His will, whence there seemed to be a resisting of His will. Therefore let the holy man be filled with alarm, and contemplating the weight of that great Majesty, let him find himself out to be weak. — Morals on the Book of Job, Book XVI Julian of Eclanum: He declares the reason by which he walks in the narrow path of God without his feet ever turning aside. This compels him to be the dedicated guardian of his precepts, "I conceived with my mind, he says, this esteem for God, because he is the only one for whom this name [of God] is truly fitting." As for those who are called gods, he does not accept any of those who are called gods, who do not participate in his power. For him everything is easy to do and nobody can oppose his force and will. — EXPOSITION ON THE BOOK OF Job 23:13 Augustine of Hippo: "If he so resolved," to experience me as gold through tribulation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For when He hath accomplished His will in me, there are many other such things with Him. But it is well to put the question amidst these words, and to say, 'O blessed Job, wherefore in the midst of such scourges dost thou dread still further afflictions?' Thou art already encompassed with sorrows, by innumerable calamities thou art already straitly beset. Misfortune is to be apprehended, which is not yet entered upon. Thou being in the midst of such great sorrow, what dost thou apprehend? But mark how the holy man satisfying our questioning adds; As if he said in plain words, 'Already I weigh well what I am suffering, but I still dread things that I may undergo.' For He accomplishes His will in me, in that He afflicts one with many strokes, but 'there are many like things with Him,' in that if He is minded to strike, He sees yet further where the stroke may be added to. Hence we may collect how fearful he was before the scourge, who even after being scourged still dreads lest he should be farther stricken. For seeing the incomprehensible force both of power and penetration that resides in Him, the righteous man would not even on the ground of the scourge upon him be secure. — Morals on the Book of Job, Book XVI Augustine of Hippo: "So I hurried to come to him; Because he afflicted me, I neglected all my temporal interests, to run to him. "And his warnings have brought my thoughts back to him. These punishments, tested in my flesh, made me avoid eternal torments. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Therefore am I troubled at His presence; when I consider I am afraid of Him. He is rightly 'troubled at the presence of the Lord,' who sets before the view of his eyes the terribleness of His Majesty, and is throughly shaken by dread of His Righteousness, whilst he sees that he is not fit to render his accounts if he be judged with severity. Now it is rightly said, When I consider I am afraid of Him, because the force of the Divine visitation when a man considers little, He dreads but little, and in this life is as it were secure, in proportion as he is a stranger to the consideration of the interior strictness. For the righteous are ever turning back into the secret chamber of the heart, contemplating the power of the hidden strictness, presenting themselves to the judgment of the interior Majesty, that they may one day be the more secure, in proportion as they would not make themselves secure here so long as they lived. For when the minds of evildoers refuse to consider what they have to fear, sooner or later by rejoicing they are brought to that, which they do not by fearing in any way escape. But see in regard to blessed Job, we know that he was devoted to frequent sacrifices to God, that he was given up to acts of hospitality, to the necessities of the poor, that he was humble towards his own dependants even, kind towards those that opposed him, and yet he received such numberless scourges, nor now became secure amidst them, but still entertained fear, still thinking of the power of the Divine strictness he is made to tremble. What then shall we miserable creatures say? what shall we sinners say, if he so fears, who so acted? But let him make known whether the weight of this great fear he has from himself. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Therefore I will be troubled in his presence. It does not matter if I am troubled, provided my thoughts warn me against the coming judgment, where everything will be manifested before him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For God maketh my heart soft, and the Almighty troubleth me. By divine gift the heart of the righteous man is said to be made soft, in that it is penetrated with the fear of the judgment from Above. For that it is soft, which is capable of being penetrated, but that is hard, which cannot be penetrated. Whence it is said by Solomon, Happy is the man that feareth always, but he that hardeneth his heart shall fall into mischief. And so the merit of his dread he ascribes not to himself but to his Creator, who says, For God maketh my heart soft, and the Almighty troubleth me. Now the hearts of good men are not secure but troubled, in that whilst they think of the heavy weight of the future reckoning, they do not seek to enjoy rest here, and they interrupt their security by the thought of the interior severity. Which persons nevertheless, in the midst of the very chastenings of fear, often recall their mind to the gifts, and that by comforting they may cheer themselves, amidst this which they fear, they bring back the eye to the gifts which they have received, that hope may buoy up him whom fear bears down. — Morals on the Book of Job, Book XVI John Chrysostom: This unexpected disaster, he says, did not happen according to human logic. I discern that this blow comes from the hand of God. And he is right in speaking of the darkness that "covers my face," because this darkness is not ordinary darkness but is of his own dejection. — COMMENTARY ON Job 23:16-17 Augustine of Hippo: "The Lord softens my heart. And this fear itself, which makes him avoid the penalties to come, is in his eyes a blessing of divine mercy: the evils he endures could not make him feel the pain and darkness of the other life, if the Lord did not soften his heart by the tribulations of the present life: in another sense it is said that God hardened the heart of Pharaoh. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Because I have not perished on account of the overhanging darkness; neither hath the darkness covered my face. For he, being set under the scourge, dies off from the health of the body 'on account of the overhanging darkness,' who is for this reason smitten for the past that he may be shielded from future punishments. For scourges inflicted on the good either wipe out evil things done, or parry off future ones which might have been done. But blessed Job, forasmuch as when set under the rod he was neither purified from foregoing sins nor shielded from those that threatened, but only had his goodness increased under the stroke, says with confidence, Because I have not perished on account of the overhanging darkness, neither hath the darkness covered my face. For he that always had before his eyes the weight of divine dread, the face of his heart the darkness of sin never covered. And he whom no punishments followed, did not lose the health of the body 'on account of the overhanging darkness.' And it is to be noted, that in his own person telling what had gone before, he never says 'neither hath darkness touched my face,' but 'neither hath darkness covered my face;' for often even the hearts of the righteous do thoughts arising defile, and affect them with the gratifications of things earthly, but whereas they are speedily put away by the hand of holy discretion, it is quickly brought to pass that darkness should not cover the face of the heart, which was already touching it by unlawful enjoyment; for often in the very sacrifice of prayer urgent thoughts press themselves on us, that they should have force to carry off or pollute what we are sacrificing in ourselves to God with weeping eyes. Whence when Abraham at sunset was offering up the sacrifice, he was subject to birds setting on, which he diligently drove away, that they might not carry off the sacrifice which had been offered. So let us, when we offer to God a holocaust upon the altar of our hearts, keep it from unclean birds, that the evil spirits and bad thoughts may not seize upon that which our mind hopes that it is offering up to God to a good end. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Times are not hidden from the Almighty; they that know Him, know not His days. What are called 'the days' of God, save His very Eternity itself? which is sometimes described by the announcement of 'one day,' as where it is written, For one day in Thy courts is better than a thousand. But sometimes on account of its length it is represented by the expression of a number of days, whereof it is written, Thy years are throughout all generations. We then are wrapped up within the divisions of time, through this that we are created beings. But God, Who is the Creator of all things, by His Eternity encompasses our times. And so he says, Times are not hidden from the Almighty; they that know Him, know not His days; seeing that He, indeed, sees all of ours to the comprehending thereof, but all that is His we are in no degree able to comprehend. But whereas the nature of God is simple, it is very much to be wondered at why he should say, They that know Him, know not His days. For it is not that He Himself is one thing and His 'days' another; since God is that thing which He hath. For He hath eternity, yet He is Himself Eternity. He hath Light, yet He is Himself His own Light. He hath brightness, yet He is Himself His own Brightness. And so in Him it is not one thing to be, and another thing to have. What does it mean then to say, They that know Him, know not His days, except that even they that know Him, do not know Him as yet? For even they who already hold Him by faith, as yet know Him not by appearance. And whereas He, Whom we truly believe, is Himself eternity to Himself, yet in what way there is that eternity of Him we know not. For in the thing that we hear touching the power of the Divine Nature, we are sometimes used to imagine such things as we know by experience. Thus every single thing that begins and ends, is bounded by the beginning and ending. And if it be by any little delay stayed from being ended, it is called long; on which same length whilst a man carries back the eyes of his mind in recollection, and stretches them out before in anticipation, as it were over a space of time he expands them in imagination. And when he hears the eternity of God mentioned in human sort, to his mind on the stretch he sets forth long spaces of life, in which same he may ever measure both what has gone away in the rear as a thing to be retained in the memory, and what remains before as a thing to be looked forward to in the intention. But as often as in the case of eternity we have such thoughts, we do not as yet know eternity. For that which is neither commenced by a beginning nor finished by an ending, is there, where neither is there looked forward to that which shall come, nor does there pass by that which may be recalled to mind, but that alone is, which is everlasting BEING. Which though we and the Angels with a beginning begin to see to be, yet we see it to be without beginning, where it is to be always without end, in such a way, that the mind never extends itself to things following in a sequence, as if things that are were multiplied and made long. For though by the Spirit of Prophecy it is said, The Lord shall reign for ever and for worlds and further; after the manner of Holy Writ, the Spirit spoke in man's way to men, so as to speak of 'further' there, where looking forward could not enter. For eternity has no 'further,' which has it always to be, wherein no part of its length goes by that another part should take its place, but the whole at once is Being, that nothing should seem to be wanting to it, which it may not see, in which eternity every thing that is the mind sees to be at once not slow and long. But in speaking such things of the days of eternity we are trying to see something more than we do see. And so let it be rightly said, They that know Him know not His days; in that though we already know God by faith, yet how His Eternity is at once without a past before all ages, without a future after all ages, long without delay, and everlasting without looking forward, we do not see. Thus blessed Job, whilst bearing a type of Holy Church, (because he restrains himself under a great bridling of knowledge, so as not to be wiser than he ought to be,) and testifying that the days of God can never be understood, directly brings back the view of the mind to the pride of Heretics who aim to be deeply enlightened, and what they are incapable of taking in at all, they boast that they know in perfect measure. — Morals on the Book of Job, Book XVI Julian of Eclanum: "Times are not hidden from the Almighty." [Job] raises the same question he had discussed above, but now with a profession of faith. He says that he certainly knows that parts of his censorship in blotting out the merits of people follow the course of his justice, but, in the present situation, many things happen that seem to deny this judgment. With this impression in his mind he pursues the crimes of the wicked to the end of his speech. "Times are not hidden," he says, "from the Almighty," that is, in his knowledge dwells a full awareness of all our moments. It is as if he said, God does not ignore any time of our actions even as we change them constantly, yet we, who touch him with the devotion of our mind, ignore how many days of patience and deferment he hangs on our judgment. — EXPOSITION ON THE BOOK OF Job 24:1 Gregory the Dialogist: Others remove the landmarks; they violently take away flocks, and feed them. ALLEGORICAL INTERPRETATION Whom does he denote by the title of 'others,' saving Heretics, who to the bosom of Holy Church are strangers? For they the same persons remove landmarks, in that the constitutions of the Fathers they by walking awry do overstep. Concerning which same constitutions it is written, Remove not the ancient landmark which thy fathers have set. And these violently take away the flocks, and feed them, in that all the inexperienced, by wicked persuasions, they draw to themselves, and with baneful lessons nourish them for slaughtering. For that the ignorant multitudes are represented by the designation of 'flocks,' the words of the Spouse bear witness, Who addresses His Espoused, in the words, Except thou know thyself, O beautiful amongst women, depart forth, and go after the footsteps of the flocks; i.e. 'excepting that by living well, thou knowest thine honour whereby thou art created after the likeness of God, depart forth from the sight of the contemplation of Me, and follow the life of the uninstructed multitudes. — Morals on the Book of Job, Book XVI Julian of Eclanum: "Others removed the landmarks." It must be noticed, in this reproof of human vices, that they are weighed more lightly or more seriously according to their effect on the virtue of soul. Thus Job and his friends are affected in different ways by different vices; the friends only accuse the acts of inhumanity, whereas Job describes the crimes of iniquity, violence, robbery, lewdness, pride and impiety. — EXPOSITION ON THE BOOK OF Job 24:2 Gregory the Dialogist: They drive away the ass of the fatherless, they take the widow's ox for a pledge. Whom do we understand by the fatherless in this place, but the Elect of God, who are set in tenderness of mind, are nourished with the efficacious grace of faith, and do not yet see the face of their Father, Who has already died in their behalf. And there are very many in the Church, who see certain persons aiming at the things of heaven, having all earthly things in contempt, and though they themselves are toiling with all their strength in this world's labours, yet to those whom they see panting after heavenly things, from the goods which they possess in this world, they bring this life's aid and support. And though they cannot themselves follow a spiritual life, yet to those reaching forth to the things above they gladly yield means of support. For an ass is used to bear the burthens of men. He then is as it were a kind of ass of the Elect, who whilst yielding himself to earthly courses, carries loads for the uses of men. And often when Heretics turn aside any such person from the bosom of Holy Church, they are as it were driving off the ass of the fatherless, in that when they force him into their own misbelief, they drive him away from tendance on the good. But who is to be understood by the 'widow' saving Holy Church, who is bereft in the mean seas out of the sight of her slain Husband? Now 'the ox' of this 'widow' is every individual preacher. And it often chances that Heretics by their perverted tenets draw over even those very persons that appeared to be preachers. And so they 'take the widow's ox,' when they carry off from Holy Church even a person preaching. And it is rightly added here for a pledge. For when a pledge is taken away, one thing indeed is held in our hands, but another yet further is sought for. And very often Heretics for this reason try to carry off those that preach, that they may draw to them their followers likewise. Thus 'the widow's ox is taken away for a pledge,' when the same person that practised preaching is for this reason carried off, that others may follow after him. By whose downfall it is very often brought about, that they also go forth from the bosom of Holy Church, who, imbued with godly habits in her, seemed to be meek and humble. — Morals on the Book of Job, Book XVI Gregory the Dialogist: They have turned the needy out of the way; and have oppressed together the meek of the earth. For by the term of 'poverty,' humility is very often denoted, and very often they that appear gentle and humble, if they have not learnt to maintain discretion, fall by the examples of other men. But there are some Heretics, who eschew to mix themselves with the multitudes, and seek the retirement of a life of greater privacy, and these very often with the bane of their persuasion poison those that they meet with the more, in proportion as by the claims of their life they the more seem deserving of respect. — Morals on the Book of Job, Book XVI Augustine of Hippo: "They turn away the poor from the right way," that they may walk in their footsteps, or that they no longer believe in the judgment of God, seeing unpunished the malice of those who persecute them in defiance of the justice. "And they made the sweet men of the earth disappear. These were confounded with those who had departed from the right path so that no help would be given to me. For there are three kinds of men in the Church, in the day of persecution. Some authorize it, others flee it, and others endure its rigors. Job is the figure of these. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Others as wild asses in the desert go forth to their work. Watching for a prey, they provide bread for their children. For the 'onager' is a wild ass; and in this place Heretics are rightly likened to 'wild asses,' in that being let loose in their pleasures, they are strange to the fetters of faith and reason. Hence it is written; A wild ass used to the wilderness that snuffeth up the wind of his love at his pleasure. For he is a wild ass used to the wilderness, who whilst he does not cultivate the ground of his heart with excellence of discipline, there dwells, where there is no fruit. Since he 'snuffeth up the wind of his love at his pleasure,' in that the things that from the desire of knowledge he conceives in his mind, are efficacious to puff up but not to edify. Against whom it is said, Knowledge puffeth up, but charity edifieth. Hence here too the words are suitably brought in; they go forth to their work. For it is not the work of God, but their own work that they do, whereas they follow not right doctrines, but their own desires. For it is written, He that walketh in a perfect way, he served me. So he that does not walk in a perfect way, serves himself more than the Lord. They 'watch for a prey,' who are always trying to seize the words of the righteous according to their own perception, that by them they may provide the bread of error for evil minded children. Of which some bread it is said in Solomon, in the words of the woman that bears the figure of heretical wickedness, Stolen waters are sweet, and bread eaten in secret is pleasant. — Morals on the Book of Job, Book XVI John Chrysostom: "And they have departed," he says, "like asses in the field," that is, they have scorned everybody and have mocked everyone. However, nobody commits any injustice against them and does not ill-treat them. — COMMENTARY ON Job 24:1-8 Augustine of Hippo: "They rushed on me in the country, like asses in fury. Fools and rebels, whom their vices make proud, rushed upon me while I confessed your name, that is to say, on the Church. "They were doing their work. It's their job to rush on me; that is to say, they have received from God the mission. "The bread was sweet to him against young people. He calls a sweet bread for the impious and the persecutor, that persecution to which he is more willing when he directs it against the young men. Let us hear here by young people or those who love carnal pleasures, because the youth is more easily abandoned, or those who, in the Church, just out of spiritual childhood, do not yet have this strength virile brave the persecutor. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They reap a field not their own, and the vineyard of him whom they have oppressed by violence they gather. By the name of a 'field' may be denoted the wide compass of Holy Scripture, and Heretics 'reap' it not being their own, in that they carry away from it sentences which are infinitely removed from their own notions; which same is furthermore described by the title of a 'vineyard,' in that through the sentences of truth it puts forth the clusters of the virtues; the owner of which vineyard, i.e. the originator of Holy Scripture, they as it were 'oppress with violence,' because they endeavour violently to twist and turn a sense of His upon the words of Holy Writ; as He saith, But thou hast made Me to serve with thy sins, thou hast given Me labour in thine iniquity. And they 'reap the vintage of that vineyard,' in that they heap together therefrom clusters of sentences after the bent of their own understanding. It may be that by the title of a 'field' or of a 'vineyard' the Church Universal is set forth, which corrupt preachers 'reap,' and by oppressing in His members the Author of it, 'gather the vintage,' in that in bearing down upon the grace of our Creator, whilst they seize off therefrom persons who seemed to be righteous, what else is this but that they carry off 'ears' or 'clusters' of souls? — Morals on the Book of Job, Book XVI Ishodad of Merv: "They reap in a field not their own" … as wild asses tread underfoot the fields of others and browse on their grass, so the impious, with their impudent violence, reap in fields that are not theirs and steal them from their owners. "They glean in the vineyard of the wicked." This means it is not enough for the wicked to steal from the poor, who have worked without a wage in the fields from the beginning to the end, [but also from the rich]. — COMMENTARY ON Job 24:6 Augustine of Hippo: "They have prematurely harvested the field which is not theirs. Or he designates that kind of persecution which threatens the confiscation of property; or by this field we must understand the Church, that the persecution wants to harvest before time, that is to say before the tares grew to be separated at the time of the harvest (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They send men away naked, taking away their garments, who have no covering in the cold. As garments cover the body, so do good works the soul. Whence it is said to one, Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. So Heretics, when in the minds of any they destroy good works, manifestly take away the garments of clothing; and it is well said, who have no covering in the cold. For 'covering' has relation to righteousness, 'cold' to sin. And there are some that in some points commit sin, but in some points follow good works. He then that does wrong by one set of actions, and practises righteousness by another, what is this man but clothed in the cold? He is cold, and he is covered, in that in one part of practice he is made warm for righteousness, in another he is made cold for sin. But whenever Heretics take away their good works from such persons, they bring it to pass that they have not in the cold wherewith to clothe themselves. Therefore it is rightly said, They send men away naked, taking away their garments, who have no covering in the cold; that is, for the cold of sin by itself to kill those whom the warmth of a different practice in some degree covered. But it may be, that by the cold there is denoted desire, by the garment practice. And there are great numbers who are still agitated with wrong desires, but striving with themselves in the spirit, they fight against themselves by right works, and with good actions cover that which they perceive through temptation to spring against them of the wrong sort. And so these from the cause that they desire what is evil are cold, and by the act by which they practise what is good, they are clothed. But when Heretics by wrong statements do away with the works of a right faith, what else do they bring to pass but that those that still feel the cold of carnal desires should die without the clothing of good works? — Morals on the Book of Job, Book XVI Gregory the Dialogist: They are wet with the showers of the mountains, and embrace the stones for want of a garment. 'The showers of the mountains' are the words of the learned. Of which same 'mountains' it is delivered by the voice of Holy Church; I lifted up mine eyes unto the hills: and so those persons, 'the showers of the mountains wet,' in that the streams of the holy fathers fill them to the full. But as we have already said before, 'the garment' we take for the covering of good practice, with which a man is covered, that in the eyes of Almighty God the filthiness of his depravity should be clothed over. Whence it is written, Blessed are they whose transgression is forgiven, whose sin is covered. Whom do we understand by the title of 'the stones' but the strong ones within the bounds of Holy Church, to whom it is declared by the first shepherd; Ye also as lively stones are built up a spiritual house. And so those who on the grounds of their own practice have no reliance, fly to the protection of the holy Martyrs, at their sacred bodies set themselves to tears, and entreat, at their intercessions, to obtain pardon. What then do these do by such self-abasement, but because they lack the covering of good practice 'embrace the stones?' — Morals on the Book of Job, Book XVI Augustine of Hippo: "They will be wet from the rain of the mountains; When, stripped of their clothes, they will shelter in the caves where the water flows through the rock. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They have done violence in preying on the fatherless, and have spoiled the common folk of the poor. When Heretics lack the good fortune of the present life, to weak minds they recommend by words of soft persuasion things that are wrong; but if the good fortune of the present time at all smiles upon them, they do not cease even by violence to draw those they are able. So that by the title of 'fatherless' they are denoted who are still delicate, being set within the pale of Holy Church, whose life their merciful Father by dying preserved, who are already brought forward to a good purpose of mind, but are not yet confirmed with any efficacy in good deeds. The Heretics, then, 'do violence in preying on the fatherless,' in that upon the weak minds of the faithful they make assault with violence in words and deeds. But 'the common folk of the poor' are the uninstructed multitude, which, if it had the riches of true knowledge, would never part with the covering of its faith. For genuine teachers are like a kind of senators within the bounds of Holy Church, who, while they multiply knowledge in the heart, abound in the true riches in themselves. But Heretics 'spoil the common sort of the poor,' in that whilst the learned they cannot, all the unlearned by their pestilent preaching they strip naked of the covering of the faith. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: "They have snatched the fatherless from the breast." They have lamentably and mercilessly taken away the child who still nursed and hanged from his mother's breast. "And they have deprived the outcast," that is, they have also deprived the outcast of his properties by taking away what he had. — COMMENTARY ON Job 24:9-12 Augustine of Hippo: "They robbed the orphan with the udder. Orphans and widows usually designate the Church: it is the persecuted people. - "And they humbled him who had fallen"; or that God has abandoned him, that all other help has failed him: it is an extreme hardship not to spare such misfortunes. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: From the naked, and those going without clothing and a hungered, they have taken away the ears of corn. What he calls naked he repeats in the words without clothing, but it is one thing to be naked and another thing to go naked. Thus every person that does neither what is good nor what is bad is naked and idle; but he that does what is evil 'goes naked,' in that without the covering of good practice he is going by the road of wickedness. But there are some who, as knowing the evil of their wickedness, are in haste to be filled with the bread of righteousness, and hunger to receive the sayings of Holy Scripture; and these, as often as they turn over in thought the sentences of the Fathers for the improvement of the mind, as it were from a good crop they carry ears of corn. And so 'from the naked and those going without clothing and a hungered, Heretics take away ears of corn;' in that whether any persons be idle and never exercise themselves in any thing good, or whether they are going by the way of shamelessness without the covering of good practice, even if they at any time have now the desire to return to repentance, and long for the food of the word, from those same being a hungered they take away the ears of corn, because in the minds of those persons by mischievous persuasions they destroy the sentences of the Fathers. Nor do we improperly say that the ears of corn signify the sentences of the Fathers, in that often whilst they are delivered in forms of figurative diction, we remove the covering of the letter from them like the chaff of corn, that we may be regaled with the marrow of the Spirit. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: "They have wrongfully caused others to sleep without clothing." By wrongfully stripping others, who owed them nothing, they have caused them to love rest. "They have taken away the morsel of the hungry." They have reduced them to extreme poverty and starvation. — COMMENTARY ON Job 24:9-12 Gregory the Dialogist: They rest at mid-day amid the heaps of those that thirst with the winepresses being trodden. All those that persecute Holy Church, what else do they but 'tread the winepress?' Which is allowed to be by the Divine appointment, that the clusters of souls may flow out into spiritual wine, and being divested of the corruptible flesh run into the heavenly realms as into a receptacle. For whilst the unrighteous bear down the righteous, they as it were put clusters of the grape beneath their feet. And the clusters being squeezed run over for the fulness of the heavenly feast, which were before as if hanging in the freedom of this air. Thus David the Prophet, regarding the chastening of Holy Church, writes the Psalm 'for the winepresses.' Now all that bear hard upon the life of the faithful, tread and thirst, in that by doing things that are cruel they are rendered the more savage; being blinded by just deserts of their ungodliness, they go about to do things more grievous the more they have already done grievous things. But Heretics, when they have not themselves the power of persecuting, stir up the men of this world that have power, and incline their minds for the exercising persecution, and inflame them with what persuasions they are able. And when they see these pursuing cruel measures against the lives of the Catholics, they as it were rest in the very fervour of the sun. Therefore it is well said now, They rest at mid-day amidst the heaps of those that thirst with the winepresses being trodden, in that they join the multitude of those whom they see already employed in hard measures and still thirsting after harder ones. And whilst the fervour of these satisfies their desires, they rest in the deeds of such as in the mid-day. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: "They have unjustly laid ambush in narrow places." They have laid ambush in hidden places; in fact, in larger places and roads they wait in ambush for those who have no chance to escape. "And they," that is, all the impious persons, "have not known the righteous way." "They have been cast forth from their cities and their houses." This refers to those who wantonly sleep without clothing. They [the fatherless] have, in fact, suffered these things from these criminals, after being driven out of their city and their houses. — COMMENTARY ON Job 24:9-12 Augustine of Hippo: "They unfairly laid their snares on those who were in distress; ", in need. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They have caused men to groan out of the cities. And the soul of the wounded crieth, and God suffereth him not to go unavenged. Whereas cities are so called from the people living together, by the designation of 'cities' the churches of the true faith are not unfitly represented, which being settled in the different parts of the world constitute one Catholic Church, in which all the faithful thinking what is right concerning God live together in harmony. For this very harmony of people living together the Lord even by the distinguishing of places set forth in the Gospel, when being about to satisfy the people with five loaves, He bade them lie down by fifties or hundreds in ranks, so that the crowd of the faithful might take its food at once separate in places, and united in ways. For the rest of the jubilee is contained in a mystery of the number fifty, and fifty is carried twice to be brought to a hundred. Therefore because there is first rest from bad practice, that the soul may afterwards rest more perfectly in the thoughts, some lie down by fifties and some by hundreds, since there are some that already enjoy the rest of practice from evil deeds, and there are some that already enjoy the rest of the soul from evil thoughts. Wherefore since Heretics often, attaching themselves to the powerful evil-doers of this world, bear down upon the united life and harmony of the good, it is rightly said in this place, They have caused men to groan from the cities. Whom blessed Job rightly describes as 'men,' in that Heretics rather go about to put an end to those, who with perfect steps run in the way of God not effeminately and loosely but manfully; who when they see the wound of misbelieve inflicted in the mind of the faithful little ones, always fall back to crying out and groaning. And hence it is rightly said, And the soul of the wounded crieth, and God suffereth him not to go unavenged. For the soul of the righteous is 'wounded,' when the faith of the weak is unsettled, unto whom this identical thing 'to cry' is to be now consumed for the downfall of another. But God does not suffer him to go unavenged, in that though by just appointment he suffers an unjust thing to be done, yet He does not let that unjust thing go unavenged which He has justly permitted to be done, seeing that at once by the injustice of the sons of perdition He smites certain sins of the Elect, which He sees to be in them, and yet by Eternal Justice does not neglect to smite the injustice of those smiters. — Morals on the Book of Job, Book XVI Olympiodorus of Alexandria: He says this again to his friends with a bit of hesitation, If afflictions entirely derive from sins, why did he who observes all that happens on earth allow them to go without being visited by him? "And they took no notice," that is, the iniquitous took no notice of the fact that they were not visited. Indeed it is believed and taught about divine visitation, "The Lord reproves the one he loves, as a father checks a well-loved son." — COMMENTARY ON Job 24:12-13 Olympiodorus of Alexandria: "And the soul of the children has groaned aloud." From the bottom of their heart [they groaned], because they had no parents any longer who provided them with food. — COMMENTARY ON Job 24:9-12 Augustine of Hippo: "They were driven out of the city and their houses. Others were driven out by them. "The soul of the little ones had a lot to moan. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They are rebellious against the light. They know not the ways thereof, nor have returned by the paths thereof. LITERAL INTERPRETATION Very often wicked people at once know the right things that they ought to follow, and yet neglect to follow what they know; and so they are 'rebellious against the light,' in that following their desires, they contemn the good that they know. They then that do wrong not from ignorance, but pride, present the shield of their exaltation against the darts of truth, that they may not be stricken in heart to their good. By which same pride of theirs it is brought to pass, that whereas they will not do the things that they know, neither do they now know the good they should do, but that their own blindness should utterly exclude them from the light of truth. And hence it is fitly subjoined, They know not the ways thereof, nor have returned by the paths thereof. For they that are first rebels knowing it, are afterwards blinded so as not to know; as it is said of certain, Because that when they knew God they glorified Him not as God, neither were thankful. Of whom it is added a little while afterwards, God gave them over to a reprobate mind, to do those things which are not convenient. For because they would not glorify Him Whom they knew, being given over to a reprobate sense, they were left to this fate, that they should not any longer know how to estimate the evil things they did. And it is well said, They know not the ways thereof, neither have returned by the paths thereof. For a 'path' is narrower than a 'way.' Now those that care not to do the plainer good works, never attain to the understanding of the more refined. But Almighty God waited that they might go 'by the paths thereof.' And would that they had been minded even to have 'returned' by them, that the paths of life which they would not keep by innocency they might at least keep by repentance. Wherein of what great mercifulness are the bowels of God is shewn, in that those whom He sees departing from Him, He seeks that they may return. Hence after the sins; of those doing wrong having been enumerated, He calls back the Synagogue by the voice of Prophecy, saying; Therefore at least from this time cry unto Me, My Father, Thou art the guide of my youth. — Morals on the Book of Job, Book XVI Augustine of Hippo: "God has not had pity on them," impious ones in abandoning them today, he exposes them to despair of divine judgments; for they committed evil with impunity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The murderer rising with the light killeth the poor and needy, and in the night is as a thief. MYSTICAL INTERPRETATION Whereas the murderer in the killing of his neighbours is wont to come upon them chiefly in the silence of the night, why is it that he is said in this place to 'rise with the light' in order to 'kill the poor and needy,' whilst 'in the night' he is described 'to be as a thief?' Now forasmuch as the letter in the bare words alone is not consistent with itself, we are called back for the investigating the hidden meanings of the Spirit. In Holy Scripture the 'morning' is sometimes used to be put for the coming of the Lord's Incarnation, sometimes for the coming of the henceforth dreadful and searching Judge, sometimes for the prosperity of the present life. Thus the coming of the Lord's Incarnation proved a 'morning,' as the Prophet saith, The morning cometh, and also the night; in that both the beginnings of the new light shone forth in the appearing of our Redeemer, and yet the shades of their misbelief were not cleared off from the hearts of the persecutors. Again, by the 'morning' the coming of the Judge is denoted. Whence it is said by the Psalmist, Early I will destroy all the wicked of the land. As also when personating the Elect, he says, In the morning will I stand in Thy presence, and will look up. Again, by the 'morning' this life's prosperity is represented. as where it is said by Solomon, Woe to thee, O land, when thy King is a child, and thy princes eat in the morning. For whereas the morning is the first part of the day and the evening the last, we ought not ever to be regaled by this life's prosperity which goes first, but by those things which at the end of the day, that is at the termination of the world, follow after. Thus those 'eat in the morning,' who by this world's successes are lifted up, and whilst they passionately interest themselves with present things, pay no heed to the things of the future. For whosoever hateth his brother is a murderer. So the 'murderer rises up with the earliest dawn,' in that every wicked man is set up in the glory of the present life, and bears down the life of those, who whilst they thirst after the glory to follow, as it were anxiously look out to be filled in the evening. For the bad man in this world whilst seizing on the dignity of transitory power spreads himself out the more cruelly for the enacting of what is evil, in proportion as there is no man he loves in the bowels of charity. For as often as in the thoughts of his heart he is maddened against the good, so often does he kill the life of the innocent. And if, God ordaining it, he suddenly lose the glory of the power he has gotten, he changes his place but not his disposition, for he directly falls away to that, which is subjoined, And in the night is as a thief. For in the night of his tribulation and sunkenness, though he has no power to put forth the hand of cruelty, yet to those whom he sees to be empowered, he recommends counsels of wickedness, and goes about hither and thither, and prompts whatever things he is able toward the injuring of the good. And he is rightly called 'as a thief,' because in all those very evil counsels of his he dreads lest he should be caught out. He then that towards the poor and needy is a murderer in the morning, in the night like a thief is hidden out of sight, in that every bad man, who in this life's prosperity by bearing down kills the life of the humble, being in adversity and abasement, by evil counsels does mischief in a concealed way, and what he is unable to accomplish by himself, that he puts in practice by attaching himself to the powerful ones of this world. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Therefore he delivered them to darkness. He let them ignore the judgment of God. "And suddenly like a thief:" this day will seize them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me. And disguiseth his face. There is nothing to hinder but that this may be understood even after the latter, seeing that he who desires to commit adultery, seeks out the dark. But whereas it is a sentence uttered against Heretics, it is meet that this thing which is declared be understood in a mystical sense. Thus Paul says, For we are not as many that adulterate the word of God. For the adulterer seeks not offspring, but pleasure in the act of carnal copulation. And every bad man, and that is also a slave to vain-glory, is rightly said to 'adulterate' the word of God, because by the sacred word of Revelation he desires not to beget children to God, but to exhibit his own knowledge. For he that is drawn to speak by lust of glory, bestows his pains rather on gratification than the production of children. And it is rightly added there, No eye shall see me; because the adultery which is committed in the interior is very hard indeed that it should be penetrated by the eye of man. Which same the froward soul commits with the more assurance, in proportion as it does not fear being seen by men, whom it may blush at. Moreover it is to be known that as he that commits adultery joins to himself unlawfully the flesh of another man's wife, so all heretics, while they carry off the faithful soul into their own error, are as it were bearing off another's wife, in this way; because the soul which is spiritually wedded to God and joined to Him as if in a kind of bridechamber of love, when by wicked persuasions it is led on into corruptness of doctrine, is as it were like the wife of another defiled by the corrupter. It is for this reason that the adulterer 'disguises his face;' that he may not be known. Now every man who either in thinking or in acting lives badly, 'disguises his face,' because by corruptness in doctrine or in practice he is tending to this, that he should not be able to be recognised in the Judgment by Almighty God. Hence He shall say to certain persons at the end, I never knew you; depart from Me, ye that work iniquity. And what is the 'face' of the human heart, save the likeness of God? which same face the bad man 'disguiseth,' that he may not be able to be known, when his life discomposes either by bad deeds, or by the error of misbelief. But every such person when he sees the righteous upheld by this world's good fortune, never ventures to prompt what is wrong to them, but if any storm of adversity falls upon those persons, he directly breaks out into words of pestilent persuasion. — Morals on the Book of Job, Book XVI Augustine of Hippo: "The eyes of adultery spy on darkness. Here he wishes to show in what darkness impurity throws the wicked: it is not in those that adulterers and all other sinners, those of the night, seek, not to be seen during the day but in this darkness that the morning has not dissipated. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In the dark they dig through houses, which they had marked for themselves in the day time; they know not the light. For what is there here denoted by the title of 'houses' but consciences, wherein we dwell, when we do any thing, busying ourselves with it? Whence it is said to one on being healed, Return to thine own house, and shew how great things God hath done unto thee; i.e. henceforth, secure from the evil habit of sin, turn back to thy conscience, and be thou roused into the voice of preaching.' And so when in the present world the righteous are brightened by the day of prosperity, to those persons the leaders of false tenets are afraid to recommend what is wrong. But they search out counsels, with all care they await the abasement of their prosperity, that in the darkness of adversity they may by their persuading dig through the minds of those, to whom whilst living prosperously they never presumed to speak wrong things, whom as soon as they see under adversity they rise up and maintain, that no otherwise saving in desert of their sins those suffer such things; because loving the glory of the present life alone, the stroke they take for condemnation. So 'in the dark they dig through houses,' in that the minds of the good by their mere misfortune alone to corrupt is their endeavour. Now it is well said, which they had marked in the day time, in that when they saw the righteous to have been made to shine with the light of prosperity, because they were prevented speaking, they were only at liberty for concocting malevolent designs against them. But whether it be heretics or any bad persons, they rejoice when they see the righteous in a depressed condition, whereas when they see those break forth to the height of power for ruling, they are confounded, they are filled with fears, they are consumed with misery. — Morals on the Book of Job, Book XVI Augustine of Hippo: "He pierces the houses in darkness. Here he recalls other guilty actions. "During the day they sailed," to hide themselves. "They did not know the light. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If the morning suddenly appear, it is to them even as the shadow of death. He is light above the face of the water. Let their portion be cursed in the earth; and let him not walk by the way of the vineyards. For the wicked look for the afflicting of the righteous, and long to see them in distress, and 'in the dark they dig through houses,' when the heart of the innocent but weak ones they corrupt in the season of their casting down by the worst mode of discourse. But it commonly happens that when they see the good in a sunken state, on a sudden, by the secret appointment of God, any righteous one that seemed to be borne down is upheld by some share of the world's power, and the prosperity of the present life smiles on him, whom the darkness of adversity before overlaid. Which same prosperity of that man when the wicked behold, as it has been said, they are troubled. For directly they turn back to their own hearts, they bring back before their minds' eye whatever they remember themselves to have done amiss, they fear for every particular sinful habit to be avenged in them, and by the same means by which he that receives power is made to shine the bad man who dreads to be corrected is darkened in sorrow. And so it is well said, If the morning suddenly appear, they think it is the shadow of death. For 'the morning' is the mind of the righteous man, which quitting the darkness of its sin, now breaks out unto the light of eternity, as it is said of Holy Church likewise; Who is she that looketh forth as the morning? Therefore in the same measure that every righteous person shining with the light of righteousness is in the present life reared to a height with honours, in the same measure before the eyes of the wicked comes the 'darkness of death,' in that they who remember that they have done bad things are in fear of being corrected. For they desire always to have a loose given them in their iniquities, to live free from correction, and from sin to have delight; whose fatal mirth is itself appropriately described in the words that are directly introduced, And they walk so in darkness, as in the light. For with a froward mind they delight in deeds of wickedness, through their sin they are day by day being dragged to punishment, and are full of assurance. Hence it is said by Solomon, And there are wicked men that are as secure as if they had the deeds of the righteous. Concerning whom it is written again, Who rejoice to do evil, and delight in the most wicked doings. Thus 'they walk in darkness as in the light,' in that they so delight in the night of sin as if the light of righteousness spread around them. Or otherwise, whereas darkness not inappropriately represents the present life, wherein the consciences of other men are not seen, whilst our light is the eternal land, in which when we look at faces, our hearts within us we mutually see; and because the wicked so love the present life, and embrace these times of exile, as if they already reigned in their native country, it is rightly said, They walk in darkness as in the light, in that they are as full of gladness in the present state of blindness, as if they already enjoyed the light of the eternal country. From the plural number he returns to the singular because most frequently one person begins what is bad, and numbers by imitating him follow after, but the fault is primarily his, who to the bad men following after furnished examples of wickedness; and hence the sentence frequently returns to him who was the leader in sin. Now the surface of water is carried hither and thither by the breath of the air, and not being steadied with any fixedness is put in motion every where. And so the mind of the wicked man is 'lighter than the surface of water,' in that every breath of temptation that touches it, draws it on without any retarding of resistance. For if we imagine the unstable heart of any bad man, what do we discover but a surface of water set in the wind? For that man one while the breath of anger drives on, now the breath of pride, now the breath of lust, now the breath of envy, now the breath of falsehood forces along. And so he is 'light above the surface of the water,' whom every wind of error when it comes drives before it. Whence too it is well said by the Psalmist, O my God, make them like a wheel, as the stubble before the wind. For the wicked are 'made like a wheel,' in that being sent into the round of labour, whilst the things that are before they neglect, and those which ought to be given up they follow, in the hind parts they are lifted up, and in the fore parts they fall. And they are likewise rightly compared to 'stubble before the face of the wind,' in that, when the breath of temptation comes upon them, having no principle of gravity to rest upon, they are only lifted up to be dashed to the ground, and they often account themselves of some merit in proportion as the blast of error bears them on high. LITERAL INTERPRETATION Whoever in the present life does what is right and meets with misfortunes, is seen indeed to travail in adversity, but for the blessing of the everlasting inheritance he is finished complete; but whoever does what is bad and yet meets with good fortune, and does not even by the bountifulness of blessings withhold himself from wicked deeds, is seen indeed to prosper, but is tied fast by the bond of everlasting cursing. Hence it is rightly said now, Let their portion be cursed in the earth, in that though he is blessed for a time, yet he is held fast in the bond of cursing. Concerning whom too it is fitly added, He walketh not by the way of the vineyards. For 'the way of the vineyards,' is the rightness of the Churches. Wherein nothing hinders but that we understand either the heretic or every carnal man, because 'the way of the vineyards,' i.e. the rightness of the Churches, is parted with, when either the right faith or the right rule of just living is not held. For he 'walks by the way of the Vineyards,' who taking to heart the preaching of the Holy Catholic Church, deviates neither from the right line of faith nor of good deeds. Since to 'walk in the way of the vineyards' is to behold the Fathers of Holy Church as hanging clusters of the vine, whose words whilst he heeds in the toils of the journey, he is intoxicated with the love of Eternity. — Morals on the Book of Job, Book XVI Augustine of Hippo: "Because the shadow of death always lives in them. When night recedes, the shadow of death does not abandon them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "It is light on the surface of the water:" it is, here, to oppose to the purely terrestrial men, the spiritual men who penetrates the light and a celestial agility, and on whom death, to which they are condemned by the flawed nature of their bodies, relaxes only light shadows. One could also say that these words, "He is light on the surface of the water," are understood by those who confess the faith by receiving baptism. "May their share be cursed; That what they have sought is forever sterile. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let him pass to excessive heat from the snow waters. And his sin even to hell. Iniquity is on this account likened to cold, because the mind that sins it binds up with insensibility. Hence it is written; As a fountain has made her waters cold, so she has made her wickedness cold. Contrariwise charity is 'heat,' in this respect that it fires the soul it fills. Of which 'heat' is written, Because iniquity shall abound, the love of many shall wax cold. And there are some who while they shun the cold or their wickednesses come to true faith or to the wearing of sanctity, but because they presume on their own faculties for perceiving more than should be, oftentimes in the faith which they receive they are minded to pry curiously into the things that they do not take in, so as to be held fast in God rather by reason than by faith. But because the mind of man has not power to dive into the mysteries of God; all that they cannot get to the bottom of by reason, they care not to believe, and by overmuch investigation they fall into error. So these, when they did not as yet believe, or were still busied for works of wickedness, were 'snow waters;' but when abandoning carnal deeds, in the faith to which they have been brought they aim to dive deeper than they have capacity for, they are hot beyond what they ought to be. And so touching this wicked kind of person the sentence of one prophesying only and not wishing the thing is rightly delivered. Let him pass in overmuch heat from the snow waters. As if it were said in plain speech; 'he that is not restrained in humility under the fetters of self-discipline, from his unbelief, or from the coldness of bad practice, through immoderate wisdom falls into error. Whence too the great Preacher getting quit of this excessive heat of too refined wisdom from the hearts of his disciples saith well, Not to be wise of himself above that he ought to be wise; but to be wise unto sobriety. Lest perchance excessive heat might destroy those, of whom 'snow waters,' i.e. unbelief, or the fruits of deadened actions, held possession in the way to die. And because it is very difficult for him who accounts himself wise to bring down his mind to humility and believe those that preach right things, and reject the view of his own wrong thought, it is rightly said; For sin is 'brought even to hell,' which before the end of the present life is not by chastening reformed unto repentance. Of which same sin it is said by John, There is a sin unto death, I do not say that he shall pray for it. For 'a sin unto death' is a sin even until death in this way, that the pardon of that sin is sought in vain which is not corrected here. — Morals on the Book of Job, Book XVI Augustine of Hippo: "They delighted what was deposited in the orphan's womb. By guilty insinuations they took from the heart of the weak the word that sustained him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let mercy forget him. The worm is his sweetness. Almighty God's mercy is said to 'forget him,' who has forgotten Almighty God's justice, in that whoever does not fear Him now as just, can never find him merciful afterward. Which same sentence is not only held out against him, who abandons the preachings of true faith, but against him likewise, who being in the right faith lives a carnal life, in that the vengeance of eternal condemnation is not got quit of, whether sin lie in faith or practice. For though the kind of condemnation be unequal, yet guilt which is not wiped away by repentance, there is no means supplied for the absolving thereof. Whoever desires to make his way prosperous in this world, to surpass the rest of the world, to swell high with substance and honours, to this man no doubt worldly business is a delight, and repose a labour. For he is very much tired if the business of the world be lacking wherewith to be tired. Now because it belongs to the nature of worms to be put in motion unceasingly every moment, restlessness of thoughts is not unjustly denoted by the name of 'worms.' And so 'the worm is the sweetness' of the wicked soul, in that he is fed to his satisfaction from the same source whence he is unceasingly agitated in restlessness. Moreover it may be that by the title of the 'worm' the flesh may be more plainly denoted. Hence it is said further on, How much less man that is a worm? or the son of man which is a worm? And so of everyone that is full of lust and devoted to the pleasures of the flesh, how great is the blindness is shewn, when it is said, The worm, is his sweetness. For what is our flesh but 'rottenness' and 'the worm?' And whosoever pants with carnal desires, what else does he but love 'the worm?' For what the substance of the flesh is, our graves bear witness. What parent, what faithful friend can bear to touch the flesh of one however beloved fraught with worms? And so when the flesh is lusted after, let it be considered what it is when lifeless, and it is understood what it is that is loved. For nothing has so much efficacy to subdue the appetite of carnal desire, as for every one to consider, what that which he loves alive will be when dead. For when we consider the corruption of the flesh, we see in a moment, that when the flesh is unlawfully lusted after, corruption is desired. Therefore it is well said of the mind of the lustful man, the worm is his sweetness, in that he who is on fire with the desire of carnal corruption, pants after the stink of rottenness. All this, as I remember that I promised in the beginning of this third part, I have run over in brief, that the things which follow after in this work, as they are involved in great obscurity, may with God's aid be more fully gone into. — Morals on the Book of Job, Book XVI Gregory the Dialogist: Let him not be in remembrance; let him be crushed like an unfruitful stump. [ALLEGORICAL INTERPRETATION] As often as in the history of the holy man we betake ourselves in a new book to unravel the mystery of the typical explanation, it must be either from that man's name or course of suffering that we mainly draw out the mystical interpretation, so that after the manner of dwelling houses, whilst we set forth a superscription of the title on the very front of the door post, whereas it is known whose house it is, one may enter with greater security. Now I remember that I have often said that blessed Job, both by his course of suffering and his name, marked out the sufferings of our Redeemer, and of His Body, i.e. Holy Church. For 'Job' is by interpretation 'Grieving.' And who else is represented in this grieving one saving He, concerning Whom it is written, Surely He hath born our griefs and carried our sorrows. Concerning Whom again it is written, And with His bruise we are healed? But his friends bear the likeness of heretics, who, as we have often said already, while they set themselves to defend, only offend God. Thus let the holy man by words and wounds so tell things of his own as at the same time to set forth ours also, and most often, by the spirit of prophecy, relate things to come, surmount things present, yet sometimes so tell of those present as to be silent touching those future, The keeping then of this exercise of discernment being understood in accordance with the altering of his voice, let our understanding likewise turn about, that it may agree the more truly with his ideas in proportion as it also shifts itself with his accents. Thus by the preceding words the holy man, in sentences eloquently formed by the art of wisdom, set forth the offences of the bad man of whatever kind, and represented how damnable his conduct was, of whose punishment he directly adds, saying, Let him not be in remembrance; let him be crushed like an unfruitful stump. [MORAL INTERPRETATION] For he is not brought back into the 'remembrance' of his Creator, whosoever to the very end of his life is in subjection to evil habits. Since if the recollection of the regard from Above did make itself felt on such an one, assuredly it would recall him from his wickedness. For his deserts require that he should be utterly blotted out from his Maker's remembrance. But it is to be borne in mind that God can never strictly be said to 'remember;' for One Who cannot forget, in what way is it possible for Him to remember? But whereas it is our way that those whom we remember we embrace, but those whom we forget we part far from, after the usage of man God is both said to 'remember,' when He bestows gifts, and to forget, when He forsakes one in guilt. But because He weighs all things, views all without any alternating of intermission, He both remembers the good, whom still He never forgets, and no wise remembers the bad, whom nevertheless in judgment He does ever behold. For He as it were returns to the recollection of the good, which same nevertheless He never quitted, and as it were He never regards the bad, whose deeds howsoever He has an eye on, but reserves for the last scene the judgment of condemnation thereupon. For hence it is written, The eyes of the Lord are in every place, beholding the evil and the good. Hence it is said by the Psalmist, The face of the Lord is upon them that do evil, to cut off the remembrance of them from the earth. Therefore the persons for Him to punish He does regard, but those very persons before He did not see, in that He 'knows them not.' For He shall say to some at the end, I know You not whence ye are; depart from me, ye that work iniquity. Thus, in a wonderful way, He both beholds and forgets the life of bad men, in that those whom by severity of sentence He judges, as regards the remembrance of mercy He is ignorant of. And these same, because they do not come into His remembrance, like an unfruitful stump are broken to pieces by His judgment. For the earth supported them with a temporal outfitting, the shower of preaching poured down on them from above. But because their life never put forth the fruit of good works, the husbandman in anger cut it clean away, that according to the sentence of Truth it might not cumber the space, which another may occupy for fruit. Of which same 'unfruitful stump' it is said by John, And now also the axe is laid at the root of the trees; therefore every tree which bringeth not forth good fruit shall be hewn down, and cast into the fire. But in this place, in order that the eternal punishments of the lost sinner may be denoted, the tree is not said to be cut away, but to be broken to pieces, in that the death indeed of the flesh cuts off the reprobate, but the punishment ensuing breaks them in pieces. For here it is as it were cut down, when he is severed from the present life. But in hell it is broken in pieces, when he is tortured with everlasting damnation. But the holy man, as he set forth the strict punishment of the froward one, at once falls back to the sin, that by the immensity of the unjustness he may effectually teach that that excessive damnation of him was not unjust. — Morals on the Book of Job, Book XVII Augustine of Hippo: "Soon their sin was searched," when they thought it completely forgotten. "Let the wicked be broken like the tree that is wasting away," and can not be rejuvenated. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For he fed the barren and her that beareth not, and to the widow he did not do good. Who is it in this place that is denominated 'barren' saving the flesh, which while it goes after things present alone is not able to engender good thoughts? and who is styled 'a widow' but the soul, which same because the Maker was minded to unite to Himself, He came to the marriage chamber of the carnal womb, as the Psalmist testifies, who saith, Which is as a bridegroom coming out of his chamber? And she is rightly called 'a widow,' in that her Husband underwent death in her behalf, and now in the retreats of heaven hidden from her eyes as in the tract of another region He lives. Thus the wicked man 'feeds the barren' and scorns to 'do good to the widow,' because in obeying the desires of the flesh, he makes little of the care of the soul and its life. For with the whole bent and with every effort he considers how without necessities of any kind the flesh which is to die may be made to hold on, and he is indifferent to concern himself for the life of the soul, which either in death or in bliss most surely lives for evermore. Now it is rightly done that when it is said, He fed the barren, it is directly added, and her that beareth not. For certain women we know from sacred history were found 'barren,' but yet in the end of their days brought forth. But the flesh is not only called barren, but also she that beareth not, in that of her own wit not even at the last is she capable of begetting good thoughts. For from her own vigour she is now already going off, and yet things transitory she still ceases not to long for, and being now spent of original force, is well nigh thrown off by that very world which she loves, yet by mischievous endeavour still strives to acquire what is temporal. She now no longer has the ability to do wicked things, yet does not a whit cease to mind in thought even the things which she does not in act. Rightly therefore is she called not only 'barren,' but also 'one that beareth not,' in that of her own wit, as we said, for the offspring of good thought, not even when she has become powerless does she conceive. Which same may likewise be understood of heretical persons preaching. For every single preacher of error, while he teaches a people set without the pale of the Church's unity, is surely 'feeding the barren, and her that cannot bear,' seeing that he is bestowing the serviceableness of his labour upon her, who never makes any return of spiritual fruits. 'Neither does he do good to the widow,' forasmuch as for that Holy Church Universal, whose Husband suffered the adverse treatment of death, he scorns to live to and to serve. For to 'do good to the widow' is to take much pains in the consoling of her, who by the love of her dead Husband is crushed to the ground. And hence by the voice of the Psalmist this same widow, i.e. Holy Church, makes complaint, saying, I looked for comforters, but I found none. Since then only does she 'find a comforter,' when from that death which her husband underwent, she beholds many within herself arise to life. Now very often the preacher of error is allied with the rich of this world, who for this reason, that they strain over earthly employments, are too blind to detect the crafty tricks of the things delivered, and whereas they go about to be powerful without, they are taken without labour by the noose of froward preaching. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "He has not treated the barren woman well," that is, the woman who is without help because of her lack of children. And notice again how ill treatment is considered an act of impiety. "Keep away from evil," the divine psalmist says, "and practice good." "And he had no pity on a feeble woman," that is, on a woman who needs help because of her feeble nature. "And in wrath he has overthrown the helpless." In fact he did not overthrow the feeble and the helpless for any rational cause, but because of the impulse of his wild soul, while being inflamed with his wrath; and he reduced them to extreme poverty. — COMMENTARY ON Job 24:20-22 Augustine of Hippo: "He mistreated the sterile woman; That which children will not console. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He took away the mighty in his might. Since in the might of his wickedness the mighty he severally takes away, whilst by the craftiness of his error he carries off the great ones of this world. In opposition to whom it is said by Paul, God hast chosen the weak things of the world to confound the things that are mighty. Now the 'might' of the corrupt preacher is the high-flown science of his speaking, puffed up with which he despises all the rest of the world, and in contempt of all men, as being preeminently proficient in himself, he swells big. Who whilst thinking what is great of himself, and not knowing what is true of God, is parted far from knowledge of the faith, and yet endeavours to make himself appear a preacher thereof. Whence it is further added; And when he standeth, he will not believe his life. Every evil preacher 'standeth' in this world, so long as he lives in an earthly body. But he refuses to 'believe his life,' because he is too proud to open his eyes to what is true relating to God. For he would 'believe his life,' if he had right notions concerning the Substance of his Creator. These things, then, we were describing above as spoken of every bad man, but we suddenly made the meaning turn to the preacher of error. Whence it is to be noted, that we are so drawn on to the special case as not yet in any wise to be quite taken off from the general. For every bad man, even if he seem to maintain the faith in the bosom of the Church Universal, 'standeth and believeth not his life,' because they are right things indeed which by faith he understands of his Creator, yet the works of faith he cares not to maintain; and he is convicted of unbelief, in that, even from that which he sets forth as his creed, by his way of living he is condemned. For hence it is said by John, He that saith he knoweth God, and keepeth not His commandments, is a liar. Hence Paul saith, They profess that they know God, but in works they deny Him. Hence James saith, Faith without works is dead. But amidst all this the Creator by a wonderful economy of counsel at once has an eye to offences, and bestows periods of living, that the lengthened portions of temporal life may to the person either being converted be turned into the furtherance of reward, or not being converted to the heightening of condemnation. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "Therefore when he has risen, he will not feel secure of his own life." For these reasons the impious, after rising every day not really believing that he will live, remains in fear and is frightened. As the wise Solomon stated, "Fear, indeed, is nothing other than the abandonment of the supports offered by reason." — COMMENTARY ON Job 24:22-24 Augustine of Hippo: "He has risen, not trusting himself in his own life." This life does not reassure him, for he knows that for him it is bad. That's why he had to get up. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God hath given unto him room for repentance, and he abuseth it in pride. Whosoever commits sin and lives, such a person Divine Appointment for this reason bears with in iniquity, that it may withhold him from iniquity. But he that is borne with for a longer time, and yet is not withholden from iniquity, is vouchsafed indeed the benefit of the patience Above, yet with the chains of his guilt is by that very benefit binding himself the tighter. For because the times of repentance vouchsafed he diverts to sin, the strict Judge in the end converts the instances of mercy bestowed into punishment. Hence it is said by Paul; Or knowest thou not that the longsuffering of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God. Hence Isaiah saith, For the child shall die an hundred years old, but the sinner being an hundred years old shall be accursed. As though he deterred us in plain words, saying, 'The life of a child indeed is drawn to a great length, in order that he may be corrected of childish doings, but if he be not even by length of time restrained from the commission of sin, this very length of life, which he received in pitifulness, is made to grow to him into an aggravation of cursing.' Whence it is necessary that the longer time that we see ourselves to be waited for, we fear the very seasons of pitifulness before granted as the grounds of condemnation, lest by the clemency of the Judge the punishment of the sinner should be heightened, and by the same means whereby anyone might have been rescued from death, he should tend to death in a manner the more disastrous. Which is for this reason very often brought to pass, because the eye of the mind is not in the least degree weaned from things present. For the sinner is careless to regard the ways of the Redeemer, and so he grows old in his own paths without stopping. Hence it is added; For his eyes are upon his ways. For the sinner 'regards his own ways,' because he sets himself to mind only, to have an eye only for, things which may stand him in stead for temporal advantage. Thus it is hence Paul saith, All seek their own, not the things which are Jesus Christ's. For the way of the highminded is pride; the way of the robber, avarice; the way of the lecherous, carnal concupiscence. Thus every bad man bends his eyes down on his own ways, in that he is intent on vicious pursuits alone, that by these he may satisfy his mind. Whence it is said by Solomon, The eyes of a fool are in the ends of the earth; because that only they regard with the whole bent of the heart, whereby they may attain to the end of earthly desire. Now the sinner would never fix the gaze of his looking on earth, if he lifted up the eyes of the mind to the holy paths of his Redeemer. Whence it is again said by Solomon, The wise man's eyes are in his head; in this way, viz. that with undivided intentness the wise man regards Him, of Whom he reflects by faith that he is a member. For these ways of man's walk and conversation, he had deemed it little worth to have in his eye, who said, I will meditate in Thy statutes, and have respect unto Thy ways. As if he gave his word in plain terms, saying, 'The things which are mine own I henceforth eschew the seeing of, in that by the path of the imitating of Thee I burn to go on in the steps of behaviour.' For he who henceforth withstands the present world, by the continual inciting of love presents the ways of his Redeemer to the eyes of the heart, that so the mind may eschew what is prosperous, be in readiness for what is adverse, desire nought that soothes down, dread nought that is supposed to dismay, account sorrow joy, estimate the delights of the present life as the ills of woe, not fear the diminutions of a state of scorn, but thereby seek room for enduring glory. For these ways Truth shewed to the eyes of those that were following Him, when He said, If any man serve Me, let him follow Me. To these ways he recalled the swelling hearts of the Disciples, when they were already seeking room for glory, but knew not the pathway of that glory, saying, Are ye able to drink of the cup that I shall drink of? For they had been seeking the height of that session with Him on the right hand and on the left hand, but how great the narrowness of the pathway thereunto they did not see; and hence the cup of the Passion is at once presented to their eyes as a thing for them to imitate, that, surely, if they were making for the joys of exaltedness, they should first find the way of humility. And therefore because the sinner is careless to have an eye to the ways of God, but is bent on those only wherein he may be made to delight in a carnal manner, it is rightly said in this place, For his eyes are upon his ways. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "When he has fallen sick, let him not hope to recover, but let him perish by disease." The diseases of the body, in fact, often occur because of sin. "Let him not hope," that is, the lack of hope is due to the consciousness of his sins. "Let him perish" by disease, that is, by the blows of calamity. — COMMENTARY ON Job 24:22-24 Augustine of Hippo: "Let him not heal in his diseases; In his afflictions. "Let him go weaker every day. The impious one in the midst of adversity seeks among consolations, those which overwhelm him more. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They are exalted for a little while, but they shall not hold on. The glory of bad men, whilst it is for the most part extended into a multitude of years, is by the minds of the weak reckoned to be long and as it were stable; but when an instantaneous end cuts it off, surely it proves to its face that it was short, because the end by putting a limit makes it known that that which was capable of passing away was little. And so 'they are exalted for a little while, and do not hold on,' because from the mere circumstance that they seek to appear high, they are by self-exalting made far removed from the true essence of God. For they are not able to hold on, because they are severed from the solid basis of the Eternal Essence, and they undergo this first ruining, that by glorying in self they fall in themselves. For hence it is said by the Psalmist, Thou castedst them down, when they were lifted up; because they are brought down within, in proportion as they arise wrongly without. Regarding this shortness of temporal glory, he saith again; I have seen the wicked above measure exalted, and lifted up like a cedar of Libanus; I passed by, and lo, he was gone. Hence again he saith, For yet a little while, and the wicked shall not be. Hence James says, For what is Your life? it is even a vapour that appeareth for a little time. Hence the Prophet reflecting on the shortness of carnal glory, tells it forth, saying, All flesh is grass, and all the goodliness thereof is as the flower of hay. For the power of the wicked is likened to the 'flower of hay,' because the glory of the flesh, whilst it shines bright, it falls, whilst it is exalted in itself, cut off by a sudden end it is brought to a close. For in the same way by the blowing of breezes the stubble is caught on high, but by an instantaneous fall it is brought back to earth below. Thus the smoke is lifted up to the clouds, but suddenly whilst swelling out it is scattered to nought. Thus the vapour from beneath thickening lifts itself on high, but the ray of the sun when risen clears it away, as though it had not been. Thus on the surface of the herbs the moisture of the dew of night is sprinkled, but by the sudden heat of the light of day it is dried away. Thus the foamy bubbles of water, raised on showers beginning, come forth racing from within, but being burst asunder they come to nought the more quickly in proportion as being inflated they are raised higher, and when they grow to a head, so as to appear, in growing they make it that they should 'not hold on.' Therefore concerning the wicked that are swoln with the exaltation of temporal glory, and yet not enduring with any stedfastness in this glory, let it be rightly said, they are exalted for a little while, but they shall not hold on. Of whom it is yet further added; And they shall be brought low as all things, and shall be taken away. Such should be the advancement of contemplation, that it should be carried off from few things to the taking a view of many, from many to taking a view of all things, so that being led forth step by step it should advance; and whilst judging all things transitory should by comprehending itself grow forth well nigh incomprehensibly. Hence the holy man, whilst he was sifting the glory and the failing of the wicked, stretched to 'all things' presently the eye of the mind, saying, they shall be brought low as all things, and shall be taken away; 'all things' earthly assuredly. As though he said in plain words; 'They cannot any way stand, because the very things flee away as well whereon they rest for support, and while they are in love with things temporal, along with these by the currency of time they run to an end.' But it may be asked, whereas it is said by Solomon, One generation passeth away, and another generation cometh; but the earth abideth for ever; why does blessed Job declare that all things 'are brought low, and taken away?' Yet this we easily sift out, if we keep distinct how earth and heaven either pass away or remain. For both these in respect of that figure which they now have pass away, yet in respect of their essence they are held in being without end. Hence it is said by Paul, For the fashion of this world passeth away. Hence Truth saith by Itself, Heaven and earth shall pass away, but My words shall not pass away. Hence it is told John by the voice of the Angel, There shall be a new heaven and a new earth. Which indeed are not to be created other things, but these very same are renewed. And thus heaven and earth at once 'pass away' and 'shall be,' seeing that both by fire from that fashion which they now have they are clean wiped out, and yet in their own nature are ever preserved. Hence it is said by the Psalmist, Thou shalt change them, and they shall be changed. Which same final changing of themselves they do now announce to us by those very successions, whereby for our services they unceasingly shift about. For the earth by the dryness of winter falls off from its fashion, by the moisture of spring it is made green. Heaven is every day overlaid by the darkness of night, and renewed by the brightness of day. Hence, then, hence let every believer gather that these things both perish, and yet by renewal are restored, which it is plain are now perpetually as it were from decay being refitted. In the midst of all this then the holy man, whilst he beholds the course of the wicked, makes it known with what a visitation they are one day to come to nought, when he forthwith adds; And as the tops of the ears of corn they shall be crushed. For the tops of the ears of corn are the beards; now the beards come out joined in an ear of corn, but going on growing little by little they are separated from one another bristly and rough. Thus, verily, thus, as to this world's glory do the evil-minded rich ones rise up. For by a fellowship of nature they are joined to one another, but going on increasing they are in turn divided against one another. For one looks down upon another, and a second is inflamed against a third with the torches of envy; they then who by the swelling of the mind separate themselves from the unity of charity, as it were after the way of beards stand bristling against one another. What then might I have called the evilminded rich ones of this world but a kind of beards of the human race, who while they are lifted high against one another, but with one consent press hard upon the life of the good, are indeed divided against themselves, yet with one accord bear down the grains beneath. At this present time then the beards spring up on high, the grains lie hidden; because both the power of lost sinners towers high, and the glory of the Elect does not appear. The one shew themselves off in the high estate of honours, the others lower themselves in humility. But the time of winnowing will arrive, which is calculated both to break the bristling of the beards, and not to bruise the solid grains. For then the pride of the wicked is broken in pieces, then the life of the Elect is shewn to view, with what faultlessness it shines bright; in that while the unrighteous are undone, by this very crushing of the beard it is brought to pass that the grains should appear, which were holden out of sight; and when the beards are broken, the whiteness of the grains is made to appear, because upon the wicked falling into everlasting punishments, the righteousness of the Saints is manifested, with what truth it is shining white. Whence too it is rightly said by John, Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner: but He will burn up the chaff with unquenchable fire. So let blessed Job mark with what awful visitation the pride of bad men shall be broken, and comparing them to beards that perish, let him say, Like the tops of ears of corn they shall be crushed. Surely because the bristling of the proud is broken by the stress of the final winnowing, whereas now looking down upon the life of the Elect it is lifted up. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "For his exaltation has hurt many." For this reason, "let him perish," because his exaltation has hurt many. "But he has withered as mallows in the heat or as an ear of corn falling off of itself from the stalk." Other examples [from the Greek Bible] read "like grass." In a similar way, the psalmist also says, "Quick as the grass they wither, fading like the green in the field." And he rightly says, "falling off of itself," indeed, for everybody sin itself becomes a punisher. — COMMENTARY ON Job 24:22-24 Augustine of Hippo: "Her greatness has sunk like mauve under the weight of heat. He could not bear the weight of the tribulation: the mauve indicates his weakness. "Or like the ear falling without shaking the stalk." In the morning, he was at the height of greatness: he chose the consolations that made his fall more shameful. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "If it is not so, may his wrath make me lie," that is, if sinners do not go into that scorn that I have mentioned before, may the wrath of God prove false what I have said. — COMMENTARY ON Job 24:25 Gregory the Dialogist: And if it be not so now, who will convict me of having lied, and set my words before God? If it be not so as he tells, then surely all people are able to convict him of falsehood. Why then is it said, And if it be not so now, who will convict me of having lied? i.e. whilst we know that, one who is false, it is allowed anyone to find fault with? But if we sift out the sense of the speaker with exact questioning, how light the things are that he put forth, we speedily discover. For the righteous man, though he does ever speak any thing wrong, yet it is far from meet that he should be judged by the unrighteous and ill living. Whence the holy man lowering the pride of his friends, not even if it be so, but even 'if it be not so' as he set forth, is confident that he can never be found fault with, because assuredly those are able rightly to reprove things that are false, who are not taught to do things that are false. For the daring of reproof against deceit those persons lose, who still live on principles of deceit. Therefore he says, And if it be riot so now, who will convict me of having lied? As if he said in plain words; 'All things are so as I have set forth, but if they were not so, I could not a whit be charged home with them by you; for whilst ye still give way to your own deceit, ye are not able to find fault with the deceit of another.' In which place it is fitly added; And to set my words before God. For whoever really finds fault with false sayings in the true way, in thinking on the things he has heard and estimating them by the rule of truth 'sets words before God,' because to himself in the eye of Truth he makes proof what he should outwardly decree against falsehood. Since 'to set words before God' is with the interior Judge kept in view to estimate the exterior sayings. Thus the holy man does not reckon it possible for his 'words to be set before God' by friends behaving with pride. As if he said in plain terms, 'The things which I utter ye are for this reason unable to set before the Judge, because by committing sin ye hide His face from you?' Which same, however, nothing hinders from being understood in type of Holy Church as well, which whilst for her weak members she is found fault with by the scoffing of heretics, laughs to scorn that same craftiness of their scoffing, because with God it is more tolerable that a man should be prostrated in weakness and in ignorance, in conjunction with humility, than that he should compass high themes with self-exaltation. But forasmuch as the holy man had uttered many words against those, who by transitory power are made proud, and with windy honours swell themselves out; by his rebuke Bildad the Shuhite gaining ground has his eyes opened to see with Whom true power is deposited. — Morals on the Book of Job, Book XVII Augustine of Hippo: "Otherwise who can accuse me of lies? If they are otherwise. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Julian of Eclanum: Bildad realizes that Eliphaz's argument, which claimed holy Job was guilty because of his passions, had evidently been refuted by Job's retort demonstrating that there were many impious persons who were not exposed to any hardship. Therefore he abandons this line of debate in order to say that he who now appears to have fallen into the harshness of life is guilty. And so he insists on this argument, in order to accuse Job by declaring divine power and in order to say that he sinned, because he had dared call God to judgment. "Dominion and fear are with him." Since he is pressed by the force of the argument, he is obliged to agree with holy Job's words, so that he may, after omitting the equity of judgment for the present, declare the power of God. And since he cannot demonstrate that Job is guilty, he tries to discount him through comparison; but in this way, without noticing what this situation causes, he actually greatly praises him. Indeed it is a thing of the highest merit when man cannot be equal to the virtues of God. — EXPOSITION ON THE BOOK OF Job 25:1-2 Gregory the Dialogist: Dominion and fear are with Him; Who maketh peace in His high places. [LITERAL INTERPRETATION] As though he expressed himself in plain words; 'He only truly terrifies the hearts of mortals, who by the power of His Divine nature truly possesses these.' For what terror does the power of man infuse, which knows not when it may lack the light of that power? Now it is rightly said, He maketh peace in His high places. Because there are many things at variance with themselves below, but they run answerably to the harmonious fulness of things above, and by the causing of the interior peace it is brought to pass, that oftentimes the things that are without are ordered without peace. Thus the good, Almighty God is advancing to merit, when He permits the bad to rage against their life; and things above are made to fit together in harmony, whilst those below are thrown into confusion; because in the heavenly world He joins His Elect to the choirs of the Angels by the same means, whereby in the earthly and lowest scene of things, He bears the practices of lost sinners opposing His behests. But herein it is of interest to us to enquire, if the highest peace is maintained 'in the high places,' what that is which is said to Daniel by the Angel, I am come for thy words; but the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me. And a little afterward; And now will I return to fight with the prince of the Persians. For when I was going forth there appeared the prince of the Greeks coming. Whom else then but Angels does he call the 'Princes' of the nations, that could have had the power to resist him as he went forth? Accordingly what peace can there be 'in the high places,' if even among the Angelical spirits themselves also there is a conflict of warring carried on, who are always standing present to the view of Truth? But because there are fixed charges of the Angels set to superintend the regulating of the several particular nations, when the practices of the subject peoples deserve the assistance of the presiding spirits against one another, the spirits themselves that are set in charge are said to come against one another. Thus the Angel that spake to Daniel is known to have been appointed over the captives of the Israelitish People established in Persia, but Michael is ascertained to be the ruler of those who remained in the land of Judaea from among the same people. And hence it is said a little afterwards to Daniel by this same Angel; And there is none that holdeth with me in these things, but Michael, your prince. Concerning whom he says this too which we have before said, but, lo, Michael, one of the chief princes, came to help me. Who whereas he is never said 'to be with,' but to 'come to help' is plainly seen to be set over that people which was held captive in another part. What then is it for the Angel to say, I am come for thy words, but the prince of the kingdom of Persia withstood me, but to tell his doings to those under him? As if he said in plain words; 'The claims of thy prayers indeed demand that the Israelitish People should be loosed from the yoke of their captivity, but there is still in that same people that which must be purged by the dominion of the Persians; so that touching the liberation of that people the prince of Persia should by rights withstand me, though to thy prayers the tears of those too who were left in Judaea come in aid.' Whence he subjoins that too which we said; But, lo, Michael, your prince, came to help me. And when he goes forth in order to fight against the prince of the Persians, there appeareth to him the prince of the Greeks coming towards him. By which circumstance it is implied that against the Greeks too Judaea had been guilty of somewhat, on account of whom without a doubt it was that he withstood the rescuing of her. So the Angel hears effectually the prayers of the Prophet, but the prince of Persia withstands, because though the life of the righteous one making supplication already claims the rescue of the People, yet the life of that same People still withstands, that whereas those that had been brought into captivity were not yet completely purified, Persia should rightfully have the dominion over them still. Michael gives aid, but the prince of Greece comes to battle, because that lengthened captivity of the People suffering oppression might indeed have merited pardon, but to the benefit of their liberation that also stood opposed, which they had done wrong against the Greeks. Therefore it is rightly said that the Angels come against each other, because the claims of the nations under them are reciprocally at odds with one another. For the lofty Spirits that are princes to those nations never fight in behalf of those that act unjustly, but justly judge and try their deeds. And when either the guilt or guiltlessness of each separate nation is brought into the debate of the Court Above, the ruling Spirit of that nation is said to have won in the conflict or not to have won; the one identical victory of all of whom, however, is the Supreme Will of their Maker above them, which Will whilst they ever have before their eyes, what they have not the power they have not the mind to obtain. Therefore it is well said, Who maketh peace in His high places. — Morals on the Book of Job, Book XVII Augustine of Hippo: "What other beginning than the fear of his name? This interpellation seems to refer to the following words of Job: "I will be troubled in his presence, I will consider, and I will be seized with fear." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Is there any number of His soldiers? In the cognizance of human reason there is not any number of the spirits above, in that it cannot tell how great is that concourse of the Invisible Host, whereof it is said by Daniel, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The number of the citizens above is represented as infinite and definite, in order that that which relatively to God is capable of being numbered may be shewn relatively to man to be incapable of being numbered. Though it is one thing 'to stand before,' and another thing to 'minister to.' For those Powers stand before Him without a doubt, which never go forth for the communicating things to men. But those 'minister to' Him, who come for discharging the offices of bearers of tidings; yet these same beings also, by the act of contemplation, are not withdrawn from the interior world. And because they are more in number that 'minister' than those that preeminently 'stand before Him,' the number of those so 'standing in presence' is represented as being definite, but of those that 'minister' as indefinite. Now the Angelical spirits we rightly call 'the soldiers' of God, because we are not unaware that those war against the powers of the air, which same conflicts however they carry on not by labour but by authority; for whatsoever thing, in acting against impure spirits, they desire for, by the aid of Him Who ruleth all things, they are equal to. So of this army when our King was born it is written, And suddenly there was with the angel a multitude of the heavenly host. Unto which same heavenly host the number of the Elect of men too is joined, who by the lofty aspirations of the mind are set free from the bondage of an earthly conversation. Concerning whom it is said by Paul, No man that warreth entangleth himself with the affairs of this life. Which same though now they be shewn few in number, yet in the invisible country they reign innumerably many, in that though by comparison with the evil-minded they are few, yet in the concourse of their assemblage they cannot be any way measured. But because the goodness of those soldiers is set firm not by their own powers, but by the inspiration of grace from Above, it is rightly added, And upon whom doth not His light arise? For 'the light' of God is preventing grace, which if it never arose of free gift in our heart, assuredly our mind would remain dim in the darkness of its sins. — Morals on the Book of Job, Book XVII John Chrysostom: Since he said, "You have not visited these yet," truly Bildad answers, "There is no respite for robbers." Therefore, he says the opposite of what happens, because there is respite. But in order to play a trick on Job, he speaks in this way. "How then can a mortal be righteous before God?" Indeed, he is necessarily punished. Since Job, in fact, said, I wanted to be judged, and, even though I have not sinned, I am chastised. Bildad replied there is none that is righteous among humankind. How is it possible, he says, that any righteous person will ever exist? Therefore you desire in vain to be judged and examined. — COMMENTARY ON Job 25:2B-4B Augustine of Hippo: "Let no one think of delaying the pirates. When God permits, they attack without delay. "Against those who have not laid their snares? When he allowed it. In pitfalls he hears the temptations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Can a man be justified being compared with God? or can he be found clean that is born of a woman? This verse is spoken above by blessed Job, and is now repeated in the upbraiding of him; since every just man is just by illumination from God, not by comparison with God. For man's righteousness when compared with the Maker is unrighteousness, since, even although man had held fast in his own estate of creation, the creature could never be equalled to the Creator. To which creature howsoever, unto heavier burthens of deficiency, there accrued sin also, which the serpent by plotting brought in, and woman proving frail recommended. Hence now, forasmuch as man is born by the agency of woman who is made subject to sin, the frailty of the first guilt is inherited in the offspring; and because the branch of the human race was made rotten in the root, it does not hold up in the greenness of its creation. Hence it is rightly said now, Can a man be justified being compared with God? or can he be found clean that is born of a woman? As if it were expressed in plain terms, 'Let not man entertain pride against his Creator, let him reflect whence he came hither, and understand what he is.' But observe, there are those that when by the gift of the Spirit they are holpen against the frailty of their flesh, are made to erect themselves, gleam forth in virtues, yea, flash out in the marvels of miraculous signs as well, yet is there no man who may pass through life free from sin, so long as he bears upon him flesh of corruption. — Morals on the Book of Job, Book XVII Augustine of Hippo: "How can man before the Lord be righteous? He therefore allows without temptation the temptation against him. "How can one who is born of a woman be purified? He will be unclean, so much so that God will not have cleansed him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: Indeed the stars themselves do not regulate the times according to their authority but know their rising and setting moments according to the [divine] law that has been fixed for them. — COMMENTARY ON Job 25:5 Gregory the Dialogist: Behold even to the moon, and it shineth not; yea, the stars are not pure in His sight. What is denoted by 'the moon' but the whole Church together? what by 'the stars' but the souls of the several persons that live rightly? who amidst the practices of wicked men, whilst they are conspicuous by rare virtues, as it were shine in the darkness of night. Whence likewise it is said by Paul to the disciples; Among whom ye shine like lights in the world. For that Holy Church is represented by the designation of 'the moon,' the Prophet bears witness, saying, The sun was lifted up, and the moon stood in her order. For on 'the sun being lifted up, the moon is established in her order,' in that on our Lord ascending into the heavens, Holy Church is thereupon made strong in the authoritative function of preaching. And that by the title of 'stars' the Elect are represented, Paul again informs us, by saying, For one star differeth from another star in glory. So 'the moon doth not shine, and the stars are not clean in His sight,' because neither doth Holy Church by her own power shine forth in so many miracles, except the gifts of preventing grace fall in showers upon her, nor are the minds of the several persons that live rightly clean of the stains of sinful practices, if they be judged apart from pity; because in the eyes of the strict Judge every single individual his own proneness to corruption doth pollute, unless the grace of One sparing day by day wipe this away. For the mind of the Elect strives to go forth to the liberty of righteousness, but is still bound and tied with the fetters of frailty, and it longs indeed perfectly to get the better of offences, but so long as it is fettered by the corruption of the flesh, it is tied with the chains thereof, even when it would not be. Hence therefore let him collect with what a load of sins they are borne down, who neglect to war against the same, if not even they entirely get the better of evil doing, who strenuously fight against it. — Morals on the Book of Job, Book XVII Augustine of Hippo: "If he commands it, the moon is without light. If the order established by his Divine Providence requires that the moon not shine, he will command it, and it will be without light. And why? Is it only to say that the moon is without clarity before him, as soon as he forbids her to shine? Or could we not see here a figure of the reasonable soul, enlightened by that sun of intelligence which enlightens all men? The moon spreads on the earth a light all the greater, that it is further away from the sun: as soon as it gets closer, it disappears completely to our eyes. Let us understand by this that God wills for our soul: that it rises above our earthly and mortal nature, where its beauty reveals itself only to the impressions of the flesh, that it seeks wisdom, that she approaches it and accepts her yoke; then filled with a secret joy in the face of this light, she will avoid performing the works of justice before men, so as not to be seen by them (2). If she boast, let it be in the Lord (3). For in showing herself to men, she seeks only the gift of the Creator. "Neither are the stars pure before him; Compared to him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: How much more is man rottenness, and the son of man a worm? As if it were in plain words; 'If those very persons also cannot be void of contagion, who amidst the darkness of the present life shine bright by virtuous attainments, with what guilt of wickedness are they bound, who still live after the flesh? If those persons cannot be free from sin, who are already walking in the way of heavenly desires, what they who still lie under the loads of sinful habits? who whilst they are abandoned to the gratifications of their fleshly part, still bear the yoke of rottenness? Hence Peter saith; And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Hence it is said by Isaiah, Upon the land of My people shalt come up thorns and briars; how much more upon all the houses of joy in the joyous city. For by 'the land of His People,' the Lord meaneth the mind of all of the Elect. Upon which He tells of 'thorns and briars coming up;' because He sees that not even that very mind is free from the prickles of bad habits. But 'the house of joy in the joyous city' is the mind of the wicked, which whilst it neglects to regard the punishments that are destined to come, in the gratification of the flesh going away from itself, revels in empty mirth. Thus he saith; Upon the land of My people shalt come up thorns and briars, how much more upon all the houses of joy in the joyous city. As if He said in plain words; If evil habits sink low even the minds of those, who for desire of the heavenly country put themselves to pain, what guilty courses are they brought under, who without any apprehension abandon themselves in the gratification of the flesh? But it is a point to be noticed in his discourse how Bildad observed the order of our creation and of our birth, in that he calls 'man' not 'a worm,' but 'rottenness,' but 'the son of man' 'a worm.' For the first parent of the human race was 'man,' not 'the son of man;' from whom whosoever came forth, was not only 'man,' but 'the son of man' as well. As then from man springs the son of man, so from rottenness springs the worm. Whence man is lightly called 'rottenness,' but the son of man 'a worm.' For the first man was 'rottenness' not 'a worm,' in that though by death he turned to 'rottenness,' yet he did not come by a birth out of rottenness. But he that is the son of man is called 'a worm,' because he is henceforth propagated from the corruption of mortal bodies. — Morals on the Book of Job, Book XVII John Chrysostom: These words mean, "I do not reprove you for defending the role of God or to say the truth that was needed." However, you should not have condemned me, and, in fact, it is possible to plead in favor of God without allowing, at the same time, Job to be exposed to accusations. — COMMENTARY ON Job 26:1-4 Gregory the Dialogist: But Job answered and said, Of whom art thou the helper? whether of one that is powerless? or dost thou sustain the arm of him that is not strong? Therefore because the words of his friends are concluded, blessed Job sets on with a more penetrating acuteness of the suing, and his words are proportionably strong as they are the last; seeing that even in the same way it is the usage of lawyers, that the argument, by which they beforehand see that they are above their adversaries, they reserve for the conclusion of the suit. To help one that is weak is an act of charity, to wish to help one that is powerful, of Pride; and so because his friends, whilst bearing the likeness of heretics, on the plea of helping God, endeavoured to make a display of their own wisdom, Bildad is justly found fault with, that it should be said, Of whom art thou the helper? whether of one that is powerless? or dost thou sustain the arm of him that is not strong? As if he said in plain words; 'While thou settest thyself to help Him, under Whose greatness thou dost sink to the earth, all the encouragement which thou affordest comes of ostentation, not of piety.' But herein it is requisite to be known, that even God, Who surely is not 'powerless,' we help whilst acting with humility. And hence it is said by Paul, For we are helpers of God. For when to him, whom He doth Himself by interior grace pervade, we by the voice of exhortation contribute, this which He through the Spirit brings to pass within, we outwardly by the office of the voice do assist, and then only is our exhortation brought to completion, when God was in the heart, to be aided. Hence He saith elsewhere; So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. For to 'plant' and 'water' is to 'help,' both which will be but a void ministration, if in the heart God 'giveth not the increase.' But they who have high thoughts of their own power of mind, will not be helpers of God with humility; because whilst they reckon themselves to be of use to God, they are making themselves strangers to the fruit of usefulness. And hence it is said to the disciples by the voice of Truth, When ye shall have done all those things that are commanded you say, We are unprofitable servants, we have done that which was our duty to do. — Morals on the Book of Job, Book XVII Augustine of Hippo: "Who do you come to, and who do you want to help? Believing them unjust, he was indignant against them and wanted God to punish them; but reflecting in himself, he returns to better thoughts and leaves it to God to judge them. He does not pretend to help or help him, as if he were too weak to stop punishing the guilty; He does not wish to trace his conduct to him, nor to follow him, and to inquire why he allows the deceivers to live; for the secrets of his power are impenetrable to all the pursuits of our intelligence. He wishes even less to teach him what these men are, for it is from him that man holds his breath, when he expresses some thought. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: To whom hast thou given counsel? perchance to him that hath not wisdom? To 'give counsel to one that is foolish' is an office of charity, to give it to one that is wise, of ostentation; but to give it to Wisdom Itself, of wrongmindedness; and because those who we have said bear the likeness of heretics, by their mode of speech, were administering to ostentation rather than to usefulness, it is yet further added rightly against Bildad, And shewn thine own prudence overmuch. To one to whom there is right prudence it is not overmuch, because according to Paul's declaration, he seeketh not to be wise above the degree that he ought to be wise. But to whomsoever there is overmuch prudence, there is not right prudence. For whilst it is carried beyond due measure, it is made to turn off on one side or another of offence. Now they shew their prudence to be 'overmuch,' who aim to appear fuller of prudence in comparison of others; whence it very frequently happens that whilst they have not the art to be wise in moderation, they even speak things that are foolish. On account of which circumstance, the actual excess of prudence is yet further subjoined. — Morals on the Book of Job, Book XVII Gregory the Dialogist: Whom wouldest thou have taught? Was it not Him Who made the breathway? By the 'breathway' we live, by prudence we are wise. But it is ours first to live, and afterwards to be imbued with wisdom; because in order that we have the power to be wise, it is first brought to pass that we should have being. He, then, Who bestowed life, the same doubtless gave prudence as well. But because Bildad thought blessed Job was scourged for sin, that secret judgment of God which he should have adored in humility, he set himself with overweening temerity to penetrate to the bottom. And so that very One he preferred himself before in respect of prudence, Whose judgment without understanding it he judged. That very One he preferred himself before in prudence, from Whom he received the breathway of life, as though he were wise more than He, the very Being from Whom he had it given it him that he should be. But because blessed Job whilst bearing a type of Holy Church delivered a few things in the rebuking of proud men, who, he was not ignorant, bore a likeness of heretics, according as he said above; I desire to reason with God; first shewing that ye are forgers of lies, and followers of wrong tenets; he suddenly lifts himself up to instruction, and in opposition to the ignorance of the highminded, he opens wide the breadth of his knowledge in sentences. — Morals on the Book of Job, Book XVII Gregory the Dialogist: Lo, the giants groan under the waters. For it was fitting that by rebuking he should first beat down the swelling of earthly wisdom, and by instruction afterwards pass on to words replete with mysteries. Thus by 'giants,' either apostate Angels, or all proud men may without objection be understood. For hence it is said by the Prophet, The dead shall not live, the giants shall not rise up again. For whom does he call 'the dead' saving sinners, and whom does he designate 'giants' save those, who over and above take pride in sin. Now the former do 'not live,' because by sinning they have forfeited the life of righteousness; these latter too 'cannot rise up again' after death, because, after their transgression being swoln with pride, they do not have recourse to the remedies of penitence. Hence it is written again, The man that wandereth out of the way of understanding shall remain in the congregation of the dead. For whosoever forsakes the way of righteousness, to whose number does he join himself, saving to the number of the proud spirits? Now it is well said in opposition to the high-minded, Lo, the giants groan under the waters. As if it were expressed in plain speech; 'Wherefore on the score of knowledge should man be proud, when the abyss of ignorance keeps at the bottom the very proudest of the spirits of the Angels?' But if by the name of 'the giants' the powerful ones of this world are denoted, in 'the waters' we may have the multitudes represented, as John beareth witness, who saith, The waters, which thou seest, are peoples. Now against him that is filled with pride it is well spoken; Lo, the giants groan under the waters; because all that are high and lifted up, while in this life they long to attain the highest pitch of honours, groan under the burthens of peoples. For in proportion as a man is the higher lifted up here, he is burthened with so much the heavier cares. And to those very same people in mind and thoughts he is put under, whom in dignity he is put over. And by these words it is well shewn in brief that all pride lies prostrate on the ground by the mere act by which it lifts itself up on high, so as to be the more effectually bowed down beneath all things from the same cause, that it would fain be set above all. For man when he is lifted up in high stations, bears so many in number over him, as he rules persons put beneath him. But those, that are associated with such persons, are by fellowship in their labour themselves also weighed to the ground. For together with them they likewise bear the toilsomeness of the burthen, whilst along with them they go after the gloriousness of the honour. Hence whereas he said, Lo, the giants groan under the waters; he directly added; And they that dwell along with them. As though he said; 'Equally with them do they groan,' who by taking delight are associated to their glory. Now the very employment of worldly dignities is borne down with readier vices in proportion as it is charged with heavier cares. For would that the mind of man even at rest might be able to see and eschew sins! And so because he saw that the longed for heights of affairs cannot be administered without sins, and because it is not hidden from the wrath of God, whatsoever is committed of an unlawful kind, he fitly subjoined in pursuance. — Morals on the Book of Job, Book XVII Julian of Eclanum: "Behold, giants groan under the waters." After proposing the division that he made between power and wisdom, Job puts forward his evidence. He distinguishes the deep and the underworld. Both those that live in the deep of the sea, even if they are of tremendous size (and for this reason he calls them "giants," which we understand as "wild beasts") and those in the underworld itself (which prevents the sight of viewers as if in a thick fog)—both these realms remain constantly within the realm of God's power and exposed to his eyes. "Behold, giants groan under the waters." The Greek text reads, "Will the giants receive the service of the midwife under the waters, and in their neighbor?" This must be interpreted as asking whether the dead will resurrect if they are under the waters on earth. In saying "they will resurrect," the thought is that "it will be as if they had the service of a midwife." It is interpreted according to the metaphor of a woman giving birth. The meaning is this, "The art of midwifery takes the child out of the womb." If so, is it possible to raise the dead from the underworld, when this realm belongs only to God? "The underworld is naked before him." It is impossible, he says, to hold back the dead when God wants to resurrect them. Only at his command [the earth] is forced to throw up those which it has devoured. "There is no cover to perdition." Even though [the underworld] is covered by the thickness of darkness, it appears transparently before the eyes of the Almighty. — EXPOSITION ON THE BOOK OF Job 26:5-6 Augustine of Hippo: "Will the giants be annihilated? Let us not be surprised if God spares them, since He has not destroyed the giants. And so that it is not objected that they are 'thrown into hell, he adds that God sees the underworld. Nevertheless he has assigned to them that place which they occupy according to their merits; He knows who he is, and where they are today, or where they should be. But he never removes them from his presence, because in his eyes everything is exposed. We must here hear in the same sense, and the giants of whom he has just spoken, and the proud consolers. "Under the waters also those who are like them; After these words, "under the waters," must we imply: are they retained, or some other analogous expression? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hell is naked before Him, and destruction hath no covering. Which same Paul likewise saith, But all things are naked and opened unto His eyes. But by the title of 'hell' and 'perdition' he denoted the devil and all the associates of his condemnation; but Who that One is before whom 'hell is naked,' he goes on with telling. — Morals on the Book of Job, Book XVII Augustine of Hippo: "And perdition is not veiled to him. Even what is lost does not escape his gaze. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Cosmas Indicopleustes: And with regard to the earth it is again written in Job: He that hangeth the earth upon nothing; meaning, that it had nothing underneath it. And David in harmony with this, when he could discover nothing on which it was founded, says: He that hath founded the earth upon its own stability, as if he said, it hath been founded by thee upon itself, and not upon anything else. — The Christian Topography, Book 4 Gregory the Dialogist: He stretcheth out the north over the empty place. [MYSTICAL INTERPRETATION] By the title of the 'north,' in Holy Writ the devil is used to be designated, who with the thought to bind up the hearts of the nations with the iciness of insensibility, said, I will sit also upon the mount of the Covenant, in the sides of the north. And he is 'stretched over the empty place,' because he has possession of those hearts, that are not filled with the grace of the love of God. Yet is it competent to Almighty God, that even those vessels of the devil, empty of every virtue, He may fill with the gift of His grace, and deposit the solid substance of Divine fear in those persons, whom He does not see stablished by any conduct of righteousness. Hence it is fitly added; And hangeth the earth upon nothing. For what is denoted by the title of 'earth,' saving Holy Church; who, whilst she receives the words of preaching, renders back the fruit of good works? Whereof it is said by Moses, Let the earth hear the words out of my lips, let my speech be looked for like the rain. And what but the several gentile peoples are denoted by 'nothing,' of whom it is spoken by the Prophet, All nations before Him are as nothing, and they are counted to Him less than nothing. In that 'nothing,' then, is 'the earth hung suspended,' which before, being a void place, was occupied by the 'north;' because those hearts of the Gentiles became filled with the love of God, which had been aforetime weighed down by a deadness of the devil. But it may be that both by this 'empty place,' the infidelity of Judaea is denoted, and by 'the earth,' as we said, the propagation of Holy Church. Thus let the holy man look at the fall of Judaea in her perishing, and espy the privileges of the gentile world brought back to pardon, and let him say, He stretcheth out the north over the empty place, and hangeth the earth upon nothing. For because the hearts of the Gentiles, being void of faith, were made subject to the devil, 'He stretched the north over the empty place;' and because, there being no merits forthcoming, (as it is said, For nothing shalt Thou save them,) upon the Gentiles the Lord founded His Church, which same Gentiles are by the Prophet called 'nothing,' in pursuing the subject he rightly adds, And hangeth the earth upon nothing. Now in what order this thing was done, he continues in subjoining with wonderful method. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "He stretches out the north wind upon nothing, and he upon nothing hangs the earth." Indeed the support of the earth is nothing but an understructure, but it is suspended and is sustained by divine will. — COMMENTARY ON Job 26:7-9 Augustine of Hippo: "He launches the aquilon in a vacuum. The aquilon may mean here the devil, and the earth the sinner, for neither of them there is any solid, hope. "He suspends the earth on nothingness; " in the air. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He bindeth up the waters in his thick clouds, that they should not burst forth alike beneath. For what does he call 'the waters' in this place but knowledge; what 'clouds' but the Preachers? For that in Holy Writ 'water' may sometimes be a term used for knowledge, we have been taught by Solomon bearing witness to it, who says, The words of a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook. That, by water knowledge is denoted, the Prophet David bears witness, saying, Dark water in clouds of the sky, i.e. secret knowledge in the Prophets, who before the Advent of the Lord, whilst, pregnant with secret sacraments, they were bearing in them boundless mysteries, to the eyes of beholders had their meaning obscured. But by the name of 'clouds,' what else is denoted in this passage but the holy Preachers, i.e. the Apostles, who being dispatched in every direction through the regions of the world, both knew how to shower in words, and to flash forth in miracles? Whom the Prophet Isaiah beholding long before, said, Who are these that fly as clouds? Thus because this man, filled with the spirit of prophecy, in this utterance of his voice longs that for the praise of God the rise of Holy Church may commence, he betakes himself to tell the order of her rise from the preaching of the Apostles, who took the greatest pains to preach to uninstructed people what was plain and comprehensible, not what was high and arduous. For holy knowledge, which is here set forth by the title of water, if in the same way that they drew it from the heart, so they poured it forth from the lips, by the immensity thereof they would overwhelm rather than water their hearers. Hence his knowledge being unbound within, that it should not burst forth alike beneath, in nourishing his hearers with the dropping of words, that 'cloud' spake, saying, And I brethren could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk and not with meat. For who could have borne it if he that was caught up to the third heaven, that was caught into paradise, even hearing unutterable words, which it was not permitted to man to speak, had opened such unbounded depths of celestial knowledge? or what hearer's power would he not overwhelm, if all that he might have been able to draw within, as far as tongue of flesh may suffice, overflowing without the mighty flood of this water had poured forth? But that uninstructed hearers might be comforted not by an inundation of knowledge, but by the tempered dropping of preaching, God tieth up the waters in the clouds, that they may not burst forth alike beneath. Because He tempers the preaching of the teachers, that so the infirmity of the hearers, being nourished by the dew of the things spoken, may be made strong. Which is well described in the Gospel by a mystical mode of representation, where it is said, Jesus entered into the boat of Peter, and prayed him that he would thrust out a little from the land; and he sat down thus, and taught the people. By Peter's ship what else is denoted but the Church committed to Peter? and that the Lord may preach to the crowds flocking together out of this ship, He orders it to be 'thrust out a little from the land.' Which same he neither bids to be carried into the deep, and yet does bid that it be thrust out from the land, signifying, surely, that to uninstructed people His preachers ought not to preach either what is too deep relating to the heavenly world, nor yet what is earthly. And so 'water is bound up in the clouds,' because the knowledge of the Preachers, speaking to the minds of the frail, is forbidden to teach as much as it is able to see. Since, for the most part, if the heart of the hearers is spoilt by the vastness of the utterance, the tongue of the persons teaching is mulcted in the damage of indiscretion. Whence it is written; And if a man shall open a cistern, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, the owner of the pit shall make it good. For what is it 'to open a cistern,' saving with strong understanding to penetrate the mysteries of Holy Writ? And what is understood by an 'ox' and an 'ass,' viz. a clean and an unclean animal, save every believer and unbeliever? Accordingly, let him that 'diggeth a cistern cover it, lest an ox or an ass tumble headlong therein,' i.e. let him, who already makes out deep things in Holy Writ, by silence cover over his lofty perceptions before those that do not reach that compass, lest by a stumbling-block to the soul he kill either the believing little one, or the unbelieving, who might have been led to believe. For upon the death of the beasts of burthen there are damages due, plainly because he is convicted of having done that, whereby he is held a debtor for the exercising of penance. Accordingly, 'the cistern must be covered,' in that before little minds, deep knowledge requires to be veiled, lest by the same cause that the heart of the teachers is lifted up to the highest things, the infirmity of the hearer fall away to the lowest. Accordingly let it be said with justice, He bindeth up the waters in His clouds, that they should not burst forth alike beneath. For 'the waters would burst forth alike,' if, in the presence of weak hearers, the knowledge came forth from the lips of the speaker as great as it is, if all the whole fulness of preaching poured itself out at once, and reserved nought to itself together with those making progress. For it is fitting that he that preaches should have an eye to the measure of him that hears him, so that the preaching itself may grow with his hearers' stages of growth. For so does it behove every single preacher to do, as it is dealt with himself from heaven; never to tell to the weak all that he has the perception of, because he himself too, so long as by flesh of mortality he is weak, does not perceive all those things that belong to heaven. And therefore he ought not to preach to the ignorant as much as he is acquainted with, because even he himself, touching heavenly mysteries, cannot have his eyes open to see how great they are. For hence it is that Paul the Apostle, after he was admitted to the mysteries of heaven, saith, For now we see through a glass darkly; but then face to face. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "Binding water in his clouds, and the cloud is not dispersed under it." In fact, if he does not order the clouds to rain, they do not release rain on earth in the quantity that has been ordered by him. — COMMENTARY ON Job 26:7-9 Augustine of Hippo: "He holds back the waters in his clouds. These are the obscurities of the prophecies. "And the clouds were not divided under his hand. The truth contained in the cloud has not escaped those who understand the Scriptures. There is in them no contradiction, as those who do not understand it claim. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He holdeth back the face of His Throne, and spreadeth His cloud upon it. [LITERAL INTERPRETATION] In the face there is wont to be shewn forth acquaintanceship. Thus 'the face of His Throne is held back,' in that by us in this life the gloriousness of His kingdom is not perceived, so great as it is had within; 'upon which the cloud' is rightly said 'to be stretched;' because that glory of the heavenly kingdom is not seen such as it is. For the corruptible body presseth down the soul; and the earthy tabernacle weigheth down the mind that museth upon many things. And so against seeing it we are besprinkled with a mist, for we are darkened by the mere cloudiness of our ignorance. Whence it is rightly said by the Psalmist, And darkness was under His feet; and He rode above the Cherubim, and did fly; He did fly above the wings of the wind: He made darkness His secret place. For there is 'darkness to Him under His feet,' in that by those beneath He is not seen in that brightness, wherewith He exercises dominion among those above. For He 'rode above the Cherubim, and did fly;' since the 'Cherubim' is a term used for the fulness of knowledge. By consequence he is said above the fulness of knowledge to have 'ridden, and to have flown,' because the loftiness of His Majesty there is no knowledge doth compass. 'He did fly,' because He transported Himself on high, far from the reach of our understanding. 'He did fly above the wings of the wind,' because He transcended the knowledge of souls. He made darkness too His secret place, because whereas we are dimmed with the mists of our infirmity, by virtue of our ignorance He is hidden from us, that He should not be seen by us now in eternal and interior Brightness. Hence in the Song of Songs also it is said to Him by the Spouse, Escape, my Beloved, escape. 'It escapes us,' we say, as often as that does not occur to our minds which we wish to remember. 'It escapes us,' we say, when that which we wish we do not retain in our recollection. So Holy Church, after that she sets forth the Death and Resurrection and Ascension of our Lord, cries out to Him, full of the Spirit of Prophecy, Escape, my Beloved, escape. As though she said; 'Thou That art made by the flesh comprehensible, do Thou by Thy Divine Nature transcend the comprehension of our perception, and in Thine own Self remain to us Incomprehensible.' And so He 'holdeth back the face of His throne,' because He hideth the power of His Majesty from mortal beings. But if we render His 'throne' the Angelical Powers, for on these same Powers He sitteth enthroned as on a royal seat, 'He keeps back the face of His Throne' from us, because so long as we have our subsistence in this mortal flesh, what and how wonderful those ministrations of the Angels are, we do not perceive. 'And He spreadeth His cloud upon it' assuredly because He both lifts up our heart for making search, and yet it is brought to pass by a secret mode of control, that by the very endlessness of its searching it is kept back. Whence it is written, The deep uttered its voice at the loftiness of its imagining. For the mind of man is forced to cry out in admiration, when, in loftiness of survey, it is straitened in its searchings by the very act by which it is enlarged. Or, surely, because we are ourselves the 'throne' of God, He is said not unjustly to 'keep back the face of His throne,' when our knowledge is prevented advancing to things of a higher range. Upon which same throne God is said 'to spread His cloud,' because remaining Himself invisible, He puts forth secret judgments upon us, that at once a thing should be done in prominency, that we should be able to see, and yet the origin of the deed be hidden in concealment, so that the reason wherefore it be done, we should needs not know. — Morals on the Book of Job, Book XVII Olympiodorus of Alexandria: "He constrains the elements with his purposes hidden, stretching out his cloud upon them." Heaven is often called "the throne of God" in holy Scripture. Air is placed before the face of heaven. Therefore, he says that God, by containing the air and expanding the clouds, does not allow them to release rain, if not in the measure that he knows to be convenient and useful. — COMMENTARY ON Job 26:7-9 Augustine of Hippo: "He keeps the face of the sun hidden (1). That the wicked do not know the sun of righteousness. "And he spreads on him his cloud; The flesh which Our Lord has clothed. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath compassed the waters with bounds, until the light and darkness come to an end. Because very often in Holy Writ, as we said above, by the name of 'waters' peoples are denoted; the Lord compasseth the waters with bounds; because He so tempers the knowledge of mankind: that until the successions of the changing seasons pass away, it cannot perfectly attain to the knowledge of the Interior Brightness. But if by the name of 'light' we understand the righteous, and by the designation of 'darkness' sinners; (and hence Paul saith, For ye were sometimes darkness, but now are ye light,) there is nothing to hinder this same thing that we said being understood, 'that the perfect knowledge of eternity is vouchsafed to no one, until the course of the righteous and of the unrighteous is brought to an end.' — Morals on the Book of Job, Book XVII Ishodad of Merv: So God has gathered the waters that were spread on earth at the beginning and has imposed a limit on them. His command has surrounded them like a circle, so that they might not exceed it. He has set a "boundary between light and darkness." This means that he has ordered the light and the darkness to occupy their given times in good harmony and not to prevail on one another. — COMMENTARY ON Job 26:10 Augustine of Hippo: "He has spread his law everywhere on the surface of the waters. Among the peoples. "How far does the light end; Until the end of this life, that is to say, until the end of the world, or until consummated, that is to say, perfected those to whom it has been said "You were once darkness, you are now light in the Lord (2). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The pillars of heaven tremble, and are astonished at His nod. [MYSTICAL INTERPRETATION] What else does he call 'the pillars of heaven' but the holy Angels, or the principal preachers of the Church, over whom in the heavenly world the whole structure of the spiritual edifice increasing arose, as Holy Scripture elsewhere bears witness, saying, Him that overcometh will I make a pillar in the temple of my God. For whoever is established firmly by a right purpose of mind in the work of God, is set up as a pillar in the structure of the spiritual edifice; that being placed in this temple, which is the Church, he should be both for usefulness and ornament. But Job calls those 'pillars of heaven' whom the Apostle calls 'pillars' of the Church, saying, Peter, and James, and John, which seemed to be pillars, gave me the right hand. We may also not inappropriately interpret the 'pillars of heaven' the Churches themselves, which being many in number, constitute one Catholic Church spread over the whole face of the earth. Hence too the Apostle John writes to the seven Churches, meaning to denote the one Catholic Church replenished with the Spirit of sevenfold grace, and we know that Solomon said of the Lord, Wisdom hath builded her house, she hath hewn out her seven pillars. And the same, to make known that it was of the seven Churches he had spoken that, in going on sedulously introduced the very Sacraments themselves too, saying, She hath killed her sacrifices, she hath mingled her wine, she hath also set forth her table; she hath sent forth her maidens, that they may cry to the citadel and to the walls of the city. If any be a little one, let him come to me. For the Lord 'killed the sacrifices' by offering Himself on our behalf. He 'mingled the wine,' blending together the cup of His precepts from the historical narration and the spiritual signification. Whence it is elsewhere written, For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture. And 'He set forth His table,' i.e. Holy Writ, which with the bread of the word refreshes us when we are wearied, and come to Him away from the burthens of the world, and by its effect of refreshing strengthens us against our adversaries. Whence too it is elsewhere said by the Church; Thou preparest a table before me, against them that trouble me. He 'sent forth His maidens,' i.e. the souls of the Apostles, being in their actual beginning infirm, 'that they might cry to the citadel and the walls of the city;' in that whilst they tell of the interior life, they lift us up to the high walls of the City Above, which same walls, surely, except any be humble they do not ascend. Whence it is there added by that same Wisdom; If any be a little one, let him come unto Me. As if she said in plain words; 'Whosoever accounts himself great in his own eyes, contracts the avenue of his approach unto Me; for there is a loftier reaching unto Me in proportion as the mind of each one is in himself the more truly abased.' But with whatever degree of goodness a man may be advanced, with whatever knowledge he may be made to grow, he cannot fathom to the bottom, what a governance of judgments the Lord rules us with. Therefore let him say, The pillars of heaven tremble, and are astonished at his nod; because in most things not those even are able to reach the lofty height of His will, who whilst announcing see the rewards of that will. Which, as we said above, there is nothing hinders being interpreted of the Holy Angels as well; because the very Powers of the heavenly world themselves, which behold Him without ceasing, in that very contemplation of theirs are made to tremble. But that that should not be a trembling of woe to them, it is one not of fear, but of admiration. Now because he had brought in how great the consternation of his wonderment was, he now relates the order of our salvation. — Morals on the Book of Job, Book XVII Augustine of Hippo: "The pillars of heaven trembled; they were shaken by the sound of his threats. What happened to Peter by the voice of Paul (3). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In His might the seas are suddenly gathered together, and His wisdom hath struck the proud one. What else is denoted by the title of the sea save the present world, wherein the hearts of men seeking after earthly things swell with the diverse billows of the thoughts? which same being stirred up by the exaltation of pride, whilst with cross sway they thwart one another, do as with confronting waters dash themselves together. But henceforth 'the seas are gathered together in His might,' because on the Lord being made Incarnate, the discordant hearts of worldly men believe in agreement. Henceforth Peter 'walks on the sea,' because to the preachers of Christ, these once swelling hearts are by lowly hearing bowed down to the earth, so that in the Gospel too it justly represented the gentleness of this world, that the stormy water of the sea, its swelling being forced down, was trodden by the feet of the Lord. Now in what manner that was done is disclosed, when it is said, His wisdom hath struck the proud one. [PROPHETICAL INTERPRETATION] Who else is here called 'proud,' saving he who said, I will ascend above the height of the clouds, I will be like the Most High; and concerning whom it is spoken by the voice of God, Who is made that he should fear none, and himself is king over all the sons of pride. With reference to whom moreover the prophet David agrees with this sentence, saying, Thou hast abased the proud man, like one wounded. But though to the simple nature of Deity it is not one thing to be, and another thing to be wise, nor one thing to be wise, and another to be strong, forasmuch as the strength is identically the same that the wisdom, and the wisdom that the essence of the Deity is, yet I consider it a thing to be regarded with lively attention, that this man being filled with the prophetic spirit, chose to describe the proud devil as stricken by 'the wisdom' rather than the power of God. For he saith not, 'His might,' but, 'His wisdom hath struck the proud one.' For, as we have said, although by right of simple Nature, the Might of God is the Wisdom of God, yet as to the appearance, the Lord overcame the devil, not by power, but by reason; for the devil himself, by overthrowing us in that root of our first parent, as it were rightfully held man under his thraldom, who whilst he was created with free will, yielded consent to him, when he prompted what was unjust. For when created to life in the freedom of his own will, he was of his own accord made the debtor to death. Therefore such a transgression was to be done away; but saving by sacrifice it could not be done away. A sacrifice was to be sought after, but what sacrifice could be found for the setting men free? For neither was it just that for reasoning man there should be slain sacrifices of brute beasts. Whence the Apostle says, It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. And so if brute creatures on behalf of a rational animal, i.e. in the stead of man, were not proportionate victims, a man was to be sought out, who should be offered for men, that for a reasoning being committing sin there might be offered a reasoning victim. But what of the fact, that a man without sin could not be found? And the victim offered in our stead, when could it cleanse us from sin, if the actual victim itself was not without sin's contagion? Since it being defiled could never have cleansed the defiled. Therefore that it might be a rational victim, Man was to be offered, but that it might cleanse man from his sins, Man and that Man without sin. But who might there be man without sin, if he was descended from a combination in sin? Thereupon in our behalf the Son of God came into the womb of the Virgin; there for our sakes He was made Man. Nature, not sin, was assumed by Him. He offered a sacrifice in our behalf, He set forth His own Body in behalf of sinners, a victim void of sin, that both by human nature He might be capable of dying, and by righteousness be capable of purifying. This One, then, when the ancient enemy saw after the Baptism, then directly fell upon Him with temptations, and by diverse avenues strove to insinuate himself into His interior; he was overcome and laid prostrate by the mere sinlessness of His unconquerable mind. But because to the interior his strength did not reach, he betook himself to His outward man, that because he was subdued by the prowess of the soul, Him, Whom he had not the power to deceive by temptation, he might at all events by the death of the flesh seem to vanquish. And, as it has been said before us, he had leave granted to him against that, which the Mediator had taken from us mortals. But where he had power to do something, there he was vanquished utterly on every side; and from the same cause that he obtained the power outwardly to kill the flesh of the Lord, his interior power, whereby he held us fast, was killed. For he was himself vanquished within, whilst in seeming he vanquished without; and he, who of right held us the debtors of death, of right lost in us the right of death; because by means of his ministers, he sought for the flesh of Him to be done to death, in Whom he found no whit of the debt of sin. Thus our Lord did in our behalf pay death not due, that death due might not injure us; and so it is well said, And His wisdom hath struck the proud one; because our old enemy by the excess of his presumption lost even him, whom by the law of wicked persuasion he got possession of; and whilst he audaciously went after Him, in Whom there was nought at his command, by right he lost him, whom he as it were justly held bound. Therefore he was 'stricken by wisdom,' and not by power, in that while he is let loose for the tempting God, he is unfastened from possessing man; so that him that was under him, he should lose by the same act, whereby he had ventured to come to an encounter with Him, Who is over him. But upon the Lord being killed in the flesh, what gloriousness of powers came upon his Preachers is related. — Morals on the Book of Job, Book XVII Augustine of Hippo: "His power has calmed the fury of the waves. He has put an end in the world to the perseverance of the persecutors against the Church. These words, "The pillars of heaven trembled at the sound of his threats," may mean: The most courageous in the Church trembled for the weakest, when God permitted the trials of the persecution. One of these columns exclaimed: "Who is weak, without being weak with him? Who is scandalized, without my burning (1)? - His clever hand hurt the whale. It is the pain that hurts the demon when the righteous have resisted it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words eloquently signify the perceptible serpent that must be annihilated by Christ's death. He calls Satan a fleeing and deserting serpent in order to indicate his flight from the company of the heavenly powers, and also because he hoped to escape the punishment of his crime. — COMMENTARY ON Job 26:13 Gregory the Dialogist: His Spirit garnished the heavens. [MYSTICAL INTERPRETATION] What 'heavens,' saving those concerning whom it is written, The heavens are telling the glory of God? Which 'heavens His Spirit garnished' then, when It 'filled' them. Which we have learnt by Luke's relating, who saith, Suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues like as of fire, and it sat upon each of them and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. From Him, then, they received the adornments of prowess, whom an exceeding disfigurement of fear before had possession of. For we know that first one of the Apostles, i.e. of the 'heavens,' how often, before the grace of the Holy Spirit was vouchsafed, whilst he feared to die, he denied 'the Life;' who not by punishments, not by inflictions, not by the dreadful power of anyone, but by the simple interrogation of a single slave, was brought to the ground. And truly that that slave the sterner sex might not exhibit as an object to cause alarm, it was by a maidservant putting the question that he was tried. Again, that the weakness of such a sex, by the lowness of her office as well might be made contemptible, he was questioned not by a maidservant only, but by a maidservant keeper of the door. See how contemptible the person is that is sought out for the purpose of trying him, that it might be plainly brought to light, what excessive weakness of fear possessed him, who even before the voice of a maidservant of the door could not stand fast. But this one a little before so full of affright, what after the Coming of the Holy Spirit he became, let us now see. Surely we have learnt by Luke's attesting it, with what an authoritativeness he preached the word, in opposition to the priests and rulers. For when upon a miracle being wrought inquiry had arisen, and the rulers from among the priests, the elders, and the scribes laid their hands together in the persecution of the Apostles, setting those persons in the midst, they busied themselves to ask in what power they had wrought the miracle. Unto whom Peter being filled with the Holy Spirit spake, Ye rulers of the people and elders; if we be this day examined of the deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole. And when the rage of the persecutors against this grew to a head, and the priests and rulers forbade those men to preach Jesus, with what independent power Peter rose in height against the wrath of the rulers, is made plain, when it is there added directly, But Peter and the Apostles answered and said unto them, It is right to obey God rather than man. But when the commands of those withstanding did not repress the influence of the persons preaching, it comes to scourges. For it is added, And when the chief priests had beaten them, they commanded that they should not speak in the Name of Jesus, and let them go. But that the prowess of the Apostles not even scourges had power to restrain, is openly shewn, when it is immediately introduced next, And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name of Jesus. And immediately even after the rejoicing of their scourges what they did we have pointed out; And daily in the temple, and in every house, they ceased not to teach and to preach Jesus Christ. Mark, that man, a little while before full of fears, now speaks with tongues, flashes forth with miracles, with free voice rebukes the unbelief of the priests and rulers, gives to the rest for the preaching of Jesus an example of independence. That he should not speak in His Name, he is restrained by scourgings, and yet is not withheld. He sets at nought the strokes of those that scourged him, who a little while back had dreaded the words of those that questioned him. And he that when asked a question shrunk in consternation from the powers of a maidservant, when beaten with the rod forces back the powers of the rulers. For being henceforth established by the efficacy of the Holy Spirit, the heights of this world he trod down with the heel of liberty, that he should see that that was low down on the earth, whatever it was that swelled high against the grace of the Creator. These are the ornaments of the heavens, these are the gifts of the Spirit, that are used to be manifested by divers powers, which as divided by the bestowal of secret distribution Paul reckons up, saying, For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. All which directly afterwards including in one by a general statement he says, But all these worketh that one and the self-same Spirit, dividing to every man severally as He will. Of these 'heavens' too it is said in the Psalm, By the word of the Lord were the heavens set fast. Of these ornaments of the Spirit also it is added, And all the power of them by the Spirit of His mouth. Therefore it is well said, His Spirit hath garnished the heavens; because the holy Preachers, except they received the gifts of the Paraclete, that were promised to them, would not have shone with any comeliness of might. But because when the Holy Apostles were beautified with the grace of the gifts of virtue, the preaching of life gained ground against the hearts of unbelievers, and our old enemy being expelled by the voices of the preachers, abandoned the minds of the unbelievers, which he had close beset; after the ornaments of the heavens it is fitly subjoined; And by the midwifery of His hand the crooked serpent is brought forth. [PROPHETICAL INTERPRETATION] For who is described by the designation of the 'serpent,' but our old enemy, at once slippery and crooked, who for the deceiving of man spake with the mouth of a serpent? Of whom it is said by the Prophet, Leviathan the bar-serpent, the crooked one; who was for this reason allowed to speak with the mouth of a serpent, that by that very vessel of his man might learn what he was that dwelt within. For a serpent is not only crooked but slippery as well; and so because he stood not in the uprightness of truth, he entered into a crooked animal, and because if to his first suggestion resistance be not made, in a moment whilst it is not perceived he slips in entire into the interior of the heart, he made speech to man by a slippery animal. Now 'the dens' of this serpent were the hearts of wicked men. Which same because he drew on to his own depravity, he as it were rested in the dwelling place of them. But 'by the midwifery of the Lord's hand, the crooked serpent is driven out of his own dens,' in that whilst the Divine grace heals us, he that had held possession of us, our old enemy, is cast out of us, as Truth Incarnate says, Now shall the prince of this world be cast out. Hence all the Saints now already he does not possess by holding, but persecutes by trying. For because he does not reign in them within, he fights against them without, and because he has lost his dominion in the interior, he sets on foot wars in the exterior. For him That One drove forth from the carnal hearts of men, Who for the sake of men came to the state of Incarnation; and whereas He took seisin of the hearts of unbelievers, He as it were put His hand to the dens of the serpent. Whence it is rightly said by the Prophet; And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all My Holy Mountain. For whom does he call 'the sucking child,' or 'the weaned child,' saving the Lord? And what did he denote by 'the hole of the asp,' and 'the cockatrice den,' saving the hearts of wicked men? Because our old enemy, whereas he gat himself wholly into their consenting, as a crooked serpent in his own hole, he gathered and wound up the coils of his craftiness; whom he both designates with the title of 'asp' as covertly ravening, and of a 'cockatrice' as openly wounding. And so the Lord 'put His hand upon the hole of the asp and the cockatrice,' when He took seisin of the hearts of the wicked by Divine power. And the asp and the cockatrice, being seized, i.e. the devil, he drew away therefrom a captive, that 'in His Holy Mountain,' which is the Church, he might not 'harm' His Elect believers. Thus it is hence said in the Song of Songs, on the coming of the Spouse; Thou shalt be crowned from the top of Amana, from the top of Shenir and Hermon, from the lions' dens. For what else is denoted by the title of the lions but the devils, which rage against us with the fury of the deadliest cruelty? And because the sinners are called to faith, whose hearts were once 'the dens of lions,' when by their confession the Lord is believed to have overcome death, it is as if He were 'crowned from the lions' dens.' For a crown is the recompense of victory. So often then do the faithful offer a crown to Him, as they confess that He has overcome death by virtue of the Resurrection. And so 'the lion is driven from his den,' because 'by the midwifery of the Lord's hand,' 'the crooked serpent is hindered from dwelling in the dens,' which he had possession of. For he went forth defeated from the hearts of believers, who had aforetime ruled over them with the sceptre of unbelief. Observe how in a few short sentences the holy man related the order of the Lord's Advent, set forth its weighty charges, and in admiring described what by His Incarnation was possible to be done. But He, Who wrought marvellous things when He came in humility, cannot be viewed with all the great terribleness He shall come with, when He appeareth in the mightiness of His Majesty. The order of His first Advent might be viewed and estimated, in so far as in coming to redeem carnal beings, He abated the greatness of His Divinity to carnal eyes. But who might bear the terrors of His Highness, when with the power of the Second Advent in exercising judgment by fire, He shall glow in the Majesty of His power? Whence the holy man describes His first Advent, but is exhausted for the second. — Morals on the Book of Job, Book XVII Augustine of Hippo: "And the secrets of heaven the dreaded art. These are the angels, or those who hold the keys of the kingdom of heaven. "He ordered, and suddenly fell on it. apostate dragon. He has said as much of the whale, but here he shows how he was wounded; it is when we abandon it and accept the divine commandments. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lo, these things have been spoken for part of His ways; and whilst we scarcely hear a little drop of His words, who shall be able to look on the thunder of His Majesty? What is meant in this place by the designation of the 'ways,' but the Lord's modes of acting? Hence too the Lord saith by the Prophet; For My ways are not as your ways. Accordingly in telling of the Advent of the Lord, he had described the ways of God in part; because His method of acting by which He created us was one thing, and that by which He redeemed us another. Thus those things, which he told touching the Lord's way of acting, making light of by comparison with the final Judgment, he says, Lo, these things are spoken for part of His ways. Which he also calls 'a little drop of His words,' for whatsoever thing that is high, whatsoever thing that is terrible, we whilst set in this life are brought to know by the contemplation of Him, from the vast ocean of the secrets of Heaven wells out to us like a slight drop of the liquid element Above. And who shall be able to look on the thunder of His Majesty? As though he expressed himself in plain words; 'If we scarce endure the wonders of His humility, the loud and dreadful Advent of His Majesty with what nerve do we encounter?' This thundering of His Advent the Psalmist also sounds out, saying, Our God shall come in state, our God, and shall not keep silence, a fire shall devour before Him, and a mighty tempest round about Him. Hence Zephaniah the Prophet tells it out, saying, The Great Day of the Lord is near; it is near and hasteth greatly. The voice of the Day of the Lord is bitter: the mighty man shall be troubled there. That Day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of cloud and whirlwind, a day of the trumpet, and of a dreadful sound. The terror then of the Strict Inquest, which Zephaniah calls 'the Trumpet,' blessed Job designates 'thundering.' Which Joel also viewing saith, Let all the inhabitants of the land be troubled; for the Day of the Lord cometh; for it is nigh at hand, a day of darkness and of gloominess, a day of cloud and whirlwind. For the Day of the Lord is great, and very terrible, and who shall sustain it? But how incomprehensible and unimaginable that Greatness wherewith He shall come in His Second Manifesting, in some degree we estimate aright, if we consider with heedful reflection the weighty particulars of His first Advent. Surely that He might redeem us from death, the Lord came to die, and the impoverishment and punishments of our flesh He underwent in His own Body; Who before He came to the stock of the Cross, suffered Himself to be bound, to be spit on, to be mocked and to be beaten with blows on His cheek. Observe to what disgraceful treatment He for our sakes consented to come, and yet, before He permitted Himself to be laid hold of, He questioned His persecutors, saying, Whom seek ye? To Whom they thereupon gave answer, Jesus of Nazareth. And when He said to them directly, I am He, He only uttered a voice of the mildest answer, and at once prostrated His armed persecutors to the earth. What then shall He do when He cometh to judge the world, who by one utterance of His voice smote His enemies, even when He came to be judged? What is that Judgment which He exercises as immortal, Who in a single utterance could not be endured when He was about to die? Who may sustain His wrath, Whose very mildness even could not be sustained? So then let the holy man consider it and say, And whilst we scarcely hear a little drop of His words, who shall be able to look on the thundering of His Majesty? — Morals on the Book of Job, Book XVII Augustine of Hippo: "All this is only part of the road," which leads to God. "And who will know the power of his thunder, when he will make him growl? His thunder is the voice that will sound in the day of the manifestations, or again this word that he has revealed to us by the son of thunder "In the beginning was the Word, and the Word was in God and the Word was God" (2 ); so that the order of the sentence would be this: "When he hears thunder, will anyone be able to know its power? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Olympiodorus of Alexandria: While his three friends remained silent about his words, the blessed Job, by linking himself with what had been said before, adds the words that follow. Indeed he had spoken his previous words as a prologue to what follows now. — COMMENTARY ON Job 27:1 Gregory the Dialogist: As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness. By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. But the latter say in him, How doth God know? And is there knowledge in the Most High? And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has 'being,' but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator. For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil's will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. Where the question justly occurs, 'If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord's?' But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord's spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: All the while my breath is in me, and the Spirit of God is in my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood. What he first calls 'iniquity,' this repeating afterwards he calls 'falsehood.' For both all 'falsehood' is 'iniquity,' and all 'iniquity' 'falsehood,' because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, 'to speak' and that which he adds afterwards, to 'meditate,' there is a wide difference. For sometimes it is a worse thing to 'meditate' falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to 'meditate' of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good. But seeing that it is written, The mouth that belieth slayeth the soul. And, Thou shalt destroy all them that speak leasing. This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own souls, whilst they busy themselves to give life to another's flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies? But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life. And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another's property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which 'Truth' now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "And in my nostrils the breath of God. He shows here that all his words are inspired from above, and that this divine light reveals to him the bad faith of his comforters. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God forbid that I should justify you; till I die, I will not depart from mine innocency. For he would 'depart from his innocency,' if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. For a 'pillow' is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. For by the term of 'a wall,' the hardness of sin is denoted. And so 'to build up a wall' is for a man to rear against himself barriers of sin; but they 'daub the wall,' who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency. — Morals on the Book of Job, Book XVIII John Chrysostom: This is what Job means, one who is full of iniquity has neither liberty to express himself nor to say what I say now. Rather, he has been taken away and stays silent. On the contrary, I did not experience that, but I speak and answer. But the same does not happen to those who are iniquitous. — COMMENTARY ON Job 27:5B-6 Augustine of Hippo: "May God preserve me until my last breath to believe in your justice! Even if you persecute me to death, because of my freedom to condemn you. "And I will never stop supporting my innocence. I will not support yours. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "I hold fast my righteousness and will not let it go." That means, I will not surrender, nor will the perseverance and resolution of my soul yield, but I will patiently and bravely bear my calamity. — COMMENTARY ON Job 27:6 Gregory the Dialogist: My righteousness, which I began to hold fast, I will not abandon. For neither doth mine heart reproach me in all my life. For 'his righteousness' that he had 'begun with,' he would 'abandon,' if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life. As if he expressed himself in plain words; 'On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs.' But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. For greatly 'ashamed' is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. As if he said in plain speech, 'If that He bids, we do, that we ask, we shall obtain.' For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. For to 'search our ways' is to sift what is inmost in the thoughts. But he 'lifts up his heart with his hands,' who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, 'lifts up the heart,' but does not 'lift up the hands.' But whosoever practises, but does not pray, 'lifts up the hands,' but does not 'lift up the heart.' And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, 'It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers.' But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? Or surely, If I would justify myself, mine own mouth shall condemn me. But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man's heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought. — Morals on the Book of Job, Book XVIII Ishodad of Merv: "My heart does not reproach me for any of my days." Job has no resentment in himself, and his conscience does not reproach him for any shameful act that he might have committed. — COMMENTARY ON Job 27:6 Augustine of Hippo: "For I feel no reproach in me for any crime. Ordinarily, others are forgiven much when they fear for themselves some well-deserved reproach. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous. In Holy Writ, the words 'like as' and 'as if' are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. And thus here also 'like,' and 'as' seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the 'ungodly' is put instead of unbeliever, i.e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith. Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an 'ungodly man her enemy.' But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the 'unrighteous' man as being her adversary. But if 'like' and 'as' it is right we should understand as put on account of 'likeness,' Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; 'He is at variance with me in faith as well, who does not agree with me in practice.' — Morals on the Book of Job, Book XVIII Gregory the Dialogist: For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul? Will God hear his cry, when trouble cometh upon him? The hypocrite, who in the Latin language is termed pretender, aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. He then had somewhat yet further to be declared concerning himself, who 'forbears' to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. As if he expressed himself in plain terms; 'For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts.' Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next; Will God hear his cry, when trouble cometh upon him? 'His cry in the time of his straits God heareth not,' because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry? By which words assuredly he follows close upon the words of our Redeemer, Who saith, Last of all come the foolish virgins also, saying, Lord, Lord, open to us. And it is answered them, Verily I say unto you, I know you not. Because great severity is exercised then, in proportion as now greater mercy is prolonged, and He does then with strictness put forth judgment upon persons not corrected, Who now patiently bestows pity upon them going on transgressing. For hence it is the Prophet saith, Seek ye the Lord, while He may be found; call ye upon Him, while He is near. Now He is not seen, and 'is near,' then He shall be seen, and shall not 'be near.' He hath not yet appeared in judgment, and if He be sought, He is found. For in a wonderful way, when He appeareth in judgment He is at once able to be seen, and unable to be found. Hence Solomon describes Wisdom at once caressing sweetly, and judging dreadfully, saying, Wisdom crieth without; she uttereth her voice in the streets. Whose language he also tells, adding, How long, ye simple ones, will ye love simplicity, and fools delight in their own harm, and silly ones hate knowledge? Turn you at my reproof. Behold, I will pour out my Spirit unto you, I will make known my words unto you. Mark with what kind of words her sweetness in calling is expressed. Let us see now in what ways her severity in upbraiding is told, that in the end sooner or later her strictness in punishing may have free scope. Because I have called, and ye refused, I have stretched out my hand; and no man regarded; but ye have set at nought all my counsel, and would none of my reproof. Let her now say how she will smite those, whom she bears with so much longsuffering, never turning back to her: I also will laugh at your destruction, I will mock when your fear cometh, when sudden calamity falleth on you, and your destruction riseth as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer. They shall rise up early, but they shall not find me. By the mouth of Solomon then, the wisest of men, all particulars are carefully set forth relating to the Judgment from Above: because she both at first calls us sweetly, and afterwards upbraids us terribly, and at the last condemns us irretrievably. And so it is well said; Will God hear his cry when trouble cometh upon him? Surely because the hypocrite then findeth not a remedy in crying, who now lets slip the fitting opportunity of crying. — Morals on the Book of Job, Book XVIII Olympiodorus of Alexandria: What hope, he says, does the impious have, even though he has lived so far? With what sort of assurance does he expect any salvation from God like that by which I trust to be saved? How will he confidently invoke God, after falling into misfortune, as if his prayers should be really heard? — COMMENTARY ON Job 27:8-10 Augustine of Hippo: "What are the expectations of the ungodly? He is waiting. "For fear that he will be accused, of making his enemies guilty of imprecations, he discovers to us the intention which makes him speak here. He wants their impiety to be confounded, and their pride annihilated, what happens when a soul chained, by its crime is at last delivered from the bonds of impiety: these bonds are broken by the confession of the repentant man and the grace of the forgiving God. So, he asks, "what are the expectations of the ungodly? He answers: "He is waiting: He puts his trust in God, to be delivered. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "And let the Lord hear his prayer. We can give another meaning to these words; but he accorded less with the whole of the book and the principles of faith. It consists in saying that despair is the only one, cause that the impious one saw without hope; but the opposite is written dance passage: "If anyone believes in Him who justifies the sinner, his faith is imputed to him for justice (1). Therefore the following seems to apply to the divine grace "Where he is pressed by necessity. We must therefore wait for the grace of the One who forgives. In necessity, that is to say, in temptation, he put his trust in merits acquired before God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Or will he be able to delight himself in the Almighty? Will he always call upon God? For he that is overcome by the love of earthly things, in no degree delights himself in God. The soul indeed can never exist without its delight, for it delights itself either in things below or in things above, and in proportion as it is employed with higher devotion towards those above, it grows deadened with the greater loathing towards those below, and as it glows with a keener interest for those below, it cools in proportion with an accursed illsensibility from those above. For both cannot possibly be loved together and alike. Hence the Apostle John, well knowing that amongst the thorns of worldly attachments the crop of heavenly charity can never shoot, before he produces the seeds of the love eternal, with the holy hand of the word eradicates from the hearts of his hearers the thorns of worldly affections, in the words, Love not the world, neither the things that are in the world. And he directly subjoins, If any man love the world, the love of the Father is not in him. As if he said in express terms; 'Both these loves cannot contain themselves in one and the same heart, nor does the crop of charity from Above shoot in that heart, wherein the thorns of gratification down below kill it.' And he reckons up all the prickles arising from that gratification below, saying, For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the lust thereof. And so the 'hypocrite cannot delight himself in God,' because heavenly desires never spring forth in his mind, seeing surely that the thorns of earthly love overlay it. Of whom it is fitly added; Will he always call upon God? For it is then that the hypocrite 'calls upon God,' when the wretchedness of earthly circumstances wrings him hard. For when in this world he has obtained the carrying out of the good fortune sought for, his Maker, Who vouchsafed him this same good fortune, he asks not for. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "Or if he invokes it, will it be granted? Since he has put his trust in his works which are nothing. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Julian of Eclanum: "I will teach you through the hand of God." He says that he will describe to them with his teaching the afflictions that are given to the hypocrites through the hand of God. In order to show his full knowledge of the things that he will describe, he adds a full account of them. They cannot ignore what he is going to relate. The Greek text reads, "I will announce to you the things that are in the hand of God, the things that are with the Almighty, and I will not lie." — EXPOSITION ON THE BOOK OF Job 27:11 Augustine of Hippo: "Therefore I will tell you what God holds in his hands; What he prepares. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will teach you by the hand of God, that which is with the Almighty; I will not conceal. Behold, all ye yourselves know: why then do ye utter vain things without cause? This is the portion of an ungodly man with God, and the heritage of oppressors, which they shall receive of the Almighty. In such a way does blessed Job speak in his own words as to denote something connected with what relates to us. For Holy Church in teaching, in so far as it is expedient to know it, hides not a particle of truth. Thus because 'the Hand of God' is a name for the Son; for, by Him were all things made; she tells that by the Hand of God she teaches those, whom she sees continuing foolish in their own wisdom. As if she said in plain words; 'I know not any thing of myself; but whatever I perceive of the Truth, this I comprehend by the bountifulness of that same Truth. Ye for this reason are not embued with right wisdom, because this same wisdom that you have you ascribe not to the Hand of God, but to your own selves.' For the adversaries of Holy Church, if they do at times perceive any thing true, this they attribute to their own powers, and they deprive themselves so much the more of the Wisdom from Above, in the same proportion as they wish to have it appropriated to themselves as being derived from their own wits. Unto whom it is sometimes vouchsafed for their judgment, that they should indeed know some things aright, but by this very same knowledge be rendered the more obnoxious to punishment. It is written; And that servant, which knew his lord's will, and prepared not himself; neither did according to his will, shall be beaten with many stripes. But he that knew not, and did not worthily, shall be beaten with few stripes. And again it is written; Therefore to him that knoweth to do good, and doeth it not, to him it is sin. And so for the heightening of greater guilt Holy Church tells it that her enemies at once know what they ought to follow, and will not follow what they may know. Of which same persons it is elsewhere said; Let them go down quick into hell. Those are 'quick' that are sensible of the things that are done towards them. For the dead neither know nor are sensible at all, and so 'the dead' who do not feel are used to be put for persons that know not, but 'the quick,' who are sensible, for those that know. Therefore to 'go down quick into hell' is for persons to sin knowing and being sensible of it. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "As you all know from now on, you have needlessly made vain speeches. That's why you must beg your forgiveness. How will he be able to present the merits of his actions, the one that says nothing but vain things — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "And by the will of the Almighty, they became the division of the strong; To be in power of the strong, the devil and his angels. He calls them the strong, because by following vanity, the others have weakened and allowed to be dominated by the leaders and princes of vanity: the Lord also speaks of the armed strong (2), only because he holds the weak chained. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If his children be multiplied, it is in the sword; and his grandchildren shall not be satisfied with bread. The title of the 'ungodly' is not without meaning given to heretics, who through the erroneousness of false doctrine are far removed from the knowledge of the truth; whom in the words following he calls 'violent' as well, as being persons who set themselves to wrest by violence to a wrong meaning the sentences of Holy Scripture containing right articles of doctrine. And so they are 'violent' if not in the goods of men, at all events in the senses of precepts. But the 'sons of violent men', are the followers of heretics, who while they consent to their error, are as it were engendered by their preaching. But while being 'multiplied' 'they shall' be in the sword,' for though now they grow up in an immense multitude in a ruinous liberty, yet they are smitten by the sentence of the Judge to come, Whence the Lord saith by Moses, My sword shall devour flesh. For 'the sword of God devours flesh,' because in the Final Judgment His sentence destroys those, who are carnally wise. On which point it is to be made out why it should be said that the wicked 'receive this portion' and inheritance of theirs from the Almighty? Yet to those taking a right view it is plain that though they had it from themselves to act unjustly, yet it comes before the Equity Above, what is unjustly done justly to judge; so that the sentence of God should orderly appoint for punishment those whom their ill-ordered conduct drew into sin. For 'the grandchildren' of Heretics are they that are born by the preaching of children in error. And these 'bread fails to satisfy;' because while in the provender of the sacred Word they seek to perceive more than they take in, they are ever a hungering to the knowledge of the truth; and the preachings of instruction, which they are busy to seek for questioning, they are incapable of having for refreshment. — Morals on the Book of Job, Book XVIII Olympiodorus of Alexandria: He describes what is likely to happen to the ungodly. Admittedly, things do not always go in this manner for them. Some of them, indeed, preserve their prosperity until the end of their life, as he himself, in his quandary, has taught his friends in the previous chapters. Therefore, he calls "slaughter" the kind of death that is inflicted by enemies, and "death" the one that comes suddenly and prematurely. — COMMENTARY ON Job 27:14-15 Augustine of Hippo: "If his sons are many, they will be put to death. He calls his sons those who imitate him, and seek to seduce, propagating the false teachings of perdition. "And if they grow up, it will be in misery," that is to say, if they strengthen themselves in error, they will be unhappy; and their vanity will not be able to satisfy them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Those that remain of him shall be buried in death. And his widows shall not weep. Doubtless 'the persons left' of that tribe of heretics 'are buried in death,' for whereas they return not to the light of truth, assuredly they are sunk down in everlasting punishment by an earthly perception. And because it is sometimes the case, that whilst the leader of the common herds in error is carried off to punishment, the common herds that were led astray are new set to a knowledge of the truth, and then the persons under them return to true knowledge, when these persons are brought to eternal punishments, who had been wrongly set over them, it is fitly added; And his widows shall not weep. Whom do we take for 'his widows' but the subject common herds left deserted for their happiness by his death? For oftentimes, as has been said, when the preacher of error is carried off to everlasting punishments, his subject multitudes are brought back to the grace of a true acquaintance. For these multitudes the wicked preacher was set over like a husband, because the seducer of the soul did cleave joined to them for the worse. Or, indeed, 'the widows do not weep,' because whilst continuing in their erring belief, whereas they hold their preacher to have been holy, they are beguiled by a deceitful hope, that they should not mourn. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "And all who are around him will have death to share. His most faithful imitators in the path of seduction. "No one will have pity on their widows. These are the seduced populations like themselves, and left without help, like the women who have lost their husbands; for they had cemented between them, in these promises of error, a fidelity similar to that of the spouses. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Though he heap up silver as the earth, and prepare raiment as the mud; he may prepare, but the just shall put it on, and the innocent shall divide the silver. Silver is used to be interpreted the clearness of sacred Writ, as it is elsewhere said; The words of the Lord are pure words: as silver tried in a furnace of earth. And because there are those that long to have the Word of God not inwardly in the exemplifying but externally in the displaying, therefore it is said by the Prophet, All they that are clothed in silver are cut off, being those, who by the word of God do not fill themselves with the interior refreshment, but array themselves in the outward exhibition. Hence their 'silver,' i.e. the word of heretics, is compared to 'earth,' because touching the subject of Holy Writ, that there may be something that they know, they toil and strain from the coveting of earthly applause. And these, too, 'prepare raiment as the mud,' because they make up testimonies of Holy Scripture loosely and bedaubingly, whereby they would defend themselves. He shall 'prepare' indeed, 'but the just shall put them on,' because the person who is full of right faith, which is used to be accounted to the Saints for righteousness, gathers together those selfsame testimonies of Holy Writ, which the heretic adduces, and therefrom he charges home the obstinacy of that one's error. For whereas they fetch against us the testimonies of the Sacred Law, they bring with them unto us that whereby they may be defeated. And hence David representing a type of the Lord, but Goliath the pride of Heretics, they spake that in deeds, which we are disclosing in words. Thus Goliath came to battle with a sword, but David with a shepherd's scrip, but David, defeating that same Goliath, with his own sword slew him. Which thing we likewise do, who by His deigning have obtained to be made members of the promised David. For when heretics full of pride, and advancing sentences of Holy Writ, we defeat by the same words and sentences, which they bring forward, we as it were behead Goliath in his pride with his own sword. And so 'the just puts on those same garments,' which the unjust man 'prepares,' because the holy man employs in the service of truth those same sentences by which the bad man strives to exhibit himself a master of learning in opposition to the truth. And the innocent shall divide the silver. For 'the innocent to divide the silver' is to set forth the revelations of the Lord piece by piece and with discrimination, and to apply to each individual what may be proportionately suitable. For the Word of the Lord which is here entitled 'silver' or 'garments,' this same is elsewhere denominated 'spoils.' Which the Psalmist likewise witnesses in the way of comparison, saying, I rejoice at Thy Word as one that findeth great spoils. Which spoils are so called for this reason, because on the Gentile world passing over to the faith of the Lord, the Jews are spoiled of the Sacred Oracles with which they had been invested. And of this division of the silver or of spoils it is elsewhere said, Benjamin is a ravening wolf: in the morning he shall devour the prey, and at night he shall divide the spoils. By which words, no doubt, the Apostle Paul is designated, as being descended from the stock of Benjamin, who 'in the morning devoured the prey,' because in his first beginnings seizing upon all the believers he was able, he glutted his own cruelty. But 'in the evening he divided the spoils,' because afterwards being made a believer, he portioned out the sacred oracles by interpreting them. Though this 'silver,' which 'the innocent divides,' may be understood in another sense as well. For Heretics, that they may be easily able to recommend what is wrong, mix with their statements things that are right, that the minds of those that hear them by right views they may attract, and by wrong ones wound. Which same persons, because, in the precepts of God, they are pied with a sound and unsound mode of speech, are, in the Gospel, well represented by the appearance of the 'ten lepers,' with whose healthy colour whereas an evil whiteness is intermixed, by this excessive whiteness they are rendered foul. Hence we are warned, Not to think of ourselves more than we ought to think, but to think soberly. And these too, because they do not as yet love either God, of Whom they entertain wrong notions, nor yet their neighbour, from whom they are separated, are opposed to the precepts of the Decalogue, and therefore for the beseeching of the Lord they come ten in number. Now for this cause, that they mixed what is sound with what is unsound, they are pied with a difference of colour; but because they offended in His precepts, they call Him that whereby they had so offended, saying, Jesus, Preceptor; and hereby they directly obtained to be healed. And so because the Catholic makes out the things that are thought rightly, or that are thought wrongly by them, 'the innocent divideth the silver,' i.e. distinguisheth what may have been by them delivered either with wholesome or baneful effect. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "If he amasses money like dust. If the prudent and the wise, still like the earth and the mud, because of their senseless reveries, follow his counsels, later enlightened by their punishment, they will turn to the righteous. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He buildeth his house as a moth. And as the keeper he maketh a booth. 'The moth builds a house' for itself by corrupting. Nor could the heretic have been shewn by a better comparison, who makes a dwelling for his misbelief no where else save in the minds which he has corrupted, who also engages for his followers to be free from everlasting fire. For he pledges to them the refreshment of eternal rest, but his words have no solidity, because they lack the fulness of truth. Whence it is added, And as the keeper he maketh a booth. For 'the booth of the keeper' is not set firm by any foundation, but the time passing it is directly destroyed. And the rest promised by heretics is destroyed together with the time, in that after this life it is not found at all. And because oftentimes Heretics in contempt of the Church Universal are supported by the patronage of the powerful ones of the world, and the rich do not cease to aid them with all the countenance of active agency that they are empowered with, that identical person also, whoever he be, that is made to swell against the face of his Maker by temporal good things, is now touched by the sentence of the holy man. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "Their house will be like that of the worm, or the spider that has kept. It is their heart or their conscience; or he calls. their house the entrenchments behind which they shelter; they are cleverly elevated and full of detours, but exceedingly fragile, like the envelope in which the silkworm hides, in the hole where the spider is shut up, after having closed it on all sides. "Who knew how to preserve; "; to preserve herself in this retreat, for all the spiders do not do it. Allusion is made here to the sudden and profound corruption of guilty thoughts, and to the useless works which the impious person is pleased to preserve in his house. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When the rich man sleepeth, he shall take nothing away with him, he shall open his eyes and shall find nought. In harmony with which same sentence the Psalmist saith, All the foolish in heart are troubled, they have slept their sleep, and all the men of riches have found nothing in their hands. For in order that the rich after death may 'find something in their hand,' it is told to them before death, in whose hands they should place their riches. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations. When the rich man sleepeth, he shall take nothing away with him. His goods when he dieth he would take away with him, if whilst he lived, at the voice of him that besought him, he had taken them home to himself; for all things earthly, which we part with by keeping, we keep by bestowing; our patrimony which retained is lost, whilst paid out of hand it remains. For we cannot long continue together with our goods. Since either we by dying abandon them, or they by perishing as it were abandon us while living. And so it remains for us to manage that things doomed unreservedly to perish we may compel to pass over into a reward that does not perish. But that is very much to be wondered at that is spoken, When he sleepeth, he shall open his eyes and shall find nothing. For in order to sleep we close our eyes, and on waking up open them. But on this point, forasmuch as man consists of soul and body, while it is called sleep of one subject, the waking of the other is shewn to view; because when the body falls asleep in death, then the soul wakes up in a true acquaintance. And so 'the rich man sleeps, and opens his eyes,' because, when he dies in the flesh, his soul is compelled to see what it despised to foresee. Then indeed it wakes up in true acquaintance; then it sees that all is nothing that it possessed; then it finds itself empty; whereas it used to rejoice in being full of good things above the rest of the world. It 'sleeps, and takes away nothing along with it,' nothing surely, of the goods that it possessed. For the sin of the goods is carried on along with it, though every thing for the sake of which sin was committed be left behind here. So then let him go now, and swell himself out with good things gotten, let him lift himself up above the rest of the world, and pride himself in having what his neighbour has not. The time will come sooner or later that he shall awake, and then learn how empty that was which he had possessed in sleep. For it often happens to the needy whilst sleeping that he sees himself rich in a dream, and on the strength of those acquisitions uplifts his mind, is overjoyed that he has what he had not, and now counts to be disdainful of those whom it grieved him to be disdained by; but that suddenly waking up he is grieved that he has woke up, in that meanwhile though but while sleeping he possessed the semblance of riches. For he groans directly under the weight of poverty, and is wrung by the straitness of his indigence, and this so much the worse, as though but for the shortest space of time he was even thus emptily rich. Thus, thus, too surely is it with the rich ones of this world, who are bloated with good things acquired. They have no knowledge to do right by their abundance; as persons asleep they are rich; but on waking up they find their poverty, because they 'bring nothing with them' to that Judgment, that is calculated to remain, and in proportion as they are now lifted up the higher for a brief space, the more heavily they groan against themselves for everlasting. So then let him say, He shall open his eyes, and shall find nothing. Because he then 'opens those eyes' to punishments, which here he kept closed to mercy. He 'opens his eyes' and he 'finds not' the fruit of pity, in that he kept them shut here, when he did 'find' it. Those also are slow in 'opening their eyes,' who, as Wisdom is witness, are described as going in the time of their condemnation to say, What hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away like a shadow, and as a post that hasteth by. That the things which they possessed were worthless and transitory they now learn by their loss, which same, so long as they were theirs, seemed to their foolish hearts at once great and lasting. It was late that the rich man 'opened his eyes,' when he saw Lazarus at rest, whom he scorned to see lying at his door. He understood There the thing that here to do he refused: by his condemnation he was forced to learn what it was that he lost, when he did not own his neighbour being in want. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "The rich man will sleep without adding anything. After his death, he can not add riches to his impiety. "He opened his eyes and he is gone. At the resurrection he will no longer see himself in the midst of wealth, as he had promised himself. "This wind will prevail and it will disappear. This word refers to the agitation of the waves of the sea, that is to say, the worries of this world, or the burning wind that dries up the grasses devoid of deep roots. "He will throw him away from his place; Far from his hopes, or God will boast, so that he no longer occupies his place among the people where God has deigned to dwell. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Want shall take hold of him like water; a tempest shall overwhelm him in the night. Let us look now at the want of the rich man as burning, whose abundance was so great as feasting. For he says, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue for I am tormented in this flame. By which same words it is not this that is made known to us, that there in that excessive burning a single drop of water is then asked for as a sufficiency of refreshment, but that he who has sinned by abundance should there be consumed by a want burning to excess. For we see in the words of the rich man, resulting from the exactest judgment of God, how proportionate a punishment answered such sin. For moved by want, he is there driven to beg for the very least, who here, moved by covetousness, went so far as to refuse the very least. What can be paid back more exactly, what more strictly? He begged a drop of water, who refused crumbs of bread; and so 'want taketh hold of him like water.' That want is then not unsuitably likened to water, because there is that tormenting in hell, which, as swallowing up those it receives in the depths below, is used to be denoted by the title of a 'lake.' Whence it is delivered by the Prophet; My life is fallen into the lake. But by the triumphing of those that are escaped it is sung, O Lord my God, I cried unto Thee and Thou hast healed me. O Lord, Thou hast brought up my soul from the grave: Thou hast kept me from them that go down into the lake. A tempest shall overwhelm him in the night. What in this place does he call 'the night,' but the hidden time of sudden departing? And by the name of 'tempest' he represents the whirlwind of the Judgment. Which the Psalmist also testifies, in the words, Our God shall come in state, our God, and shall not keep silence; a fire shall devour before Him, and round about Him a mighty tempest. Of which same 'tempest' Wisdom also saith by Solomon; I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind. And because the very ignorance of the coming departure is itself called 'Night,' 'in the night a tempest shall overwhelm him,' i.e. the whirlwind of Divine Judgment, whilst he is ignorant, shall seize upon Him. For it is hence that Truth saith by Itself, But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready. For in such an hour as ye think not the Son of Man cometh. Hence also it is spoken against the 'evil servant;' But if that evil servant shall say in his heart, My Lord delayeth His coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken. The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. Hence Paul says to the disciples, But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of the light and the children of the day. We are not of the night nor of darkness. Hence to the rich man, giving loose to pride, it is said by the voice of God, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? In the night he is described as giving up his soul, who whilst not seeing death beforehand is carried off in darkness of the heart. Thus then he saith, A tempest shall overwhelm him in the night. For because he is not minded to do the good things that he sees, he is caught by the tempest of his destruction which he seeth not. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: The scorching wind shall carry him off, and take him away. And as a whirlwind shall carry him out of his place. Who is in this place called the 'scorching wind' but the evil spirit, who stirs up the flames of divers lusts in the heart, that he may drag it to an eternity of punishments? And so 'the scorching wind' is said to 'carry off' any bad men, because the plotter, the evil spirit, who inflames a man whilst living to evil, drags him when dying to torments. For that 'the scorching wind' is wont to be meant for the unclean spirit, who by the breath of evil suggesting kindles the hearts of the wicked to earthly desires, the prophet Jeremiah testifies, saying, A pot kindled I see, and the face thereof by the face of the North. For 'the pot kindled' is the heart of man boiling with the heatings of worldly concerns, and with the restlessness of desires. Which is kindled by 'the face of the North,' i.e. set on fire by the suggestions of the devil. For that very being is used to be called by the title of 'the North,' who said, I will sit also upon the mount of the congregation, in the sides of the North. I will ascend above the heights of the clouds. Thus by the burning effect of this scorching wind the mind of each one of the Elect is cooled down, when the heat of evil inclinations is extinguished therein, and the flame of carnal desires turned to ice. And hence Holy Church in the praises of her spouse cries out with exultation, I sat down under the shadow of him, whom I had desired. Of the abatement of this heat it is said to her by Isaiah, by promise of the Lord, Instead of the ground willow shall come up the fir-tree, and instead of the nettle shall come up the myrtle tree. For 'instead of the ground willow there comes up in her the fir-tree,' when in the heart of the Saints, instead of the sunkenness of earthly thought, the elevation of heavenly contemplation rises up. Now the nettle is altogether of a fiery nature. But the myrtle is said to be of cooling virtue, and therefore 'instead of the nettle there comes up the myrtle tree,' when the minds of the righteous are brought from the irritation and heat of bad habits to coolness and quietness of the thoughts, while they now no longer seek earthly things, while they extinguish the flames of the flesh by heavenly aspirations. In reference too to this cooling of the soul, which is given from heaven, it is said to Mary, The power of the Highest shall overshadow thee; though on this point, by the term of 'the overshadowing,' either Nature of God to be made Incarnate might have been denoted. For a shadow is followed by light and body. Now the Lord is Light in respect of the Divine Nature, Who, by means of a soul intervening, vouchsafed in her womb in respect of human nature to become a body. And so because the Incorporeal Light was in her womb to be made corporeal, to her, who conceived the incorporeal for corporality, it is said, The power of the Highest shall overshadow thee; i.e. The Incorporeal Light of the Divine Nature shall in thee take the corporeal substance of Human Nature. But now let us carry to an end what we began relating to any wicked man. Accordingly 'the scorching wind takes him away,' in this way, viz. that him whom the evil spirit now kindles with the fire of evil concupiscence, he afterwards carries off to the flames of hell. 'The place' of the wicked is the gratification of the life of time, and the enjoyment of the flesh. Therefore every single individual is in a manner 'carried out of his place by a whirlwind,' when overwhelmed with affright on the Last Day he is severed from all his gratifications. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: For He shall let loose upon him, and not spare. Fleeing he shall flee out of His hand. God, as often as He chastens the sinner by smiting him, for this reason 'lets loose' the scourge, that He may 'spare.' But when by smiting He brings his life to an end whilst remaining in sin, He 'lets loose' the scourge, but never at all 'spares.' For the Same, Who 'let loose' the scourge that He might 'spare,' one day 'lets it loose' with this view that He may not spare. For in this life the Lord busies Himself so much the more that He may spare, in proportion as He scourges the more in awaiting; as He Himself saith to John by the voice of the Angel, As many as I love, I rebuke and chasten; and as it is elsewhere spoken, For whom the Lord loveth, He chasteneth. But reversely it is written of the scourge of condemnation, The wicked is taken in the work of his own hands. Of whom the Lord saith by Jeremiah, when He sees the multitudes transgressing irreclaimably, whom He now no longer regards as sons under discipline, but as enemies under unmitigated scourging, For I have wounded thee with the wound of an enemy, with a cruel chastisement. And what is said here, and not spare, is there likewise brought out in other words; Why criest thou for thine affliction? thy sorrow is incurable. Whence the Elect always make this provision, that they should return to righteousness before the wrath of the Judge is inextinguishably kindled, lest being caught by the last stroke, they find life ended to them, together with sin. For the rod will then do away with the sin, when it alters the life, since whosesoever ways it does not change, his doings it does not atone for. Therefore all smiting from God is either a purifying of the present life in us, or a commencement of the punishment that follows. For with reference to those who profit by the scourge it is written, Who framest pain in the commandment. For in that case when the wicked man is scourged and amended, to the commandment he would not give ear; to the pain he does. And so there is 'pain framed in the commandment' to him, who by pain as it were in the stead of the commandment is kept back from evil practices. But touching these persons to whom scourges are a curse, not a clearance, it is said, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction. With these, their scourges commence in this life, and last on in everlasting smiting. Whence the Lord saith by Moses, For a fire is kindled in Mine anger, and shall burn unto the lowest hell. For so far as regards the present smiting it is rightly said, A fire is kindled in Mine anger. But as regards the eternal damnation, it is immediately added with propriety, And shall burn unto the lowest hell. Though by some persons that is used to be alleged, which is written, God judgeth not twice upon the same thing. Which persons, howsoever, do not pay regard to this that is spoken by the Prophet of the wicked; And crush them with double confusion. And that, which is written elsewhere; Jesus in saving the People out of Egypt, a second time destroyed them that believed not. To which persons, however, if we yield assent, that any sin cannot be twice visited with punishment, this must be judged of those persons smitten for sin and dying in their sin, that their smiting begun here is completed there, that so to the unreformed there should be one and the same scourge, which begins here in time, but is consummated in eternal punishments, that to those that wholly refuse to be amended, the dealing of present scourges now should be the beginning of the torments to ensue. And so God shall let loose upon him, and not spare. For he 'flees out of the hand' of the Smiter, who amends the wickedness of his behaviour; or otherwise, because in Holy Writ the hand is used to be taken for acting, he 'flees from the hand of the smiter,' who, whilst he marks the destruction of the wicked man, forsakes the path of wickedness. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "God will strike him redoubled and without pity. All evils will fall on him. 23, "He will applaud his torment," as it is written, "And I will laugh at their ruin; For he will not deplore the loss of the wicked. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He shall bind up his hands over him. And he shall hiss upon him, beholding his place. For to 'bind up the hands' is to establish the practices of his life in uprightness. Whence Paul too saith; Wherefore lift up the loosed hands, and the unstrung knees. While, then, they behold the destruction of another, they are made to turn back to the conscience, to remind themselves of their own, and by the very same cause whereby one man is carried to torments, another is freed from torments. And so 'he binds up his hands over him,' because he observes in the punishment of another what to be afraid of; and whilst he sees one living in transgression so smitten, he binds fast his own too loose practices with the sinews of righteousness. And so it is brought to pass that he who, being a bad man, whilst living, had drawn numbers into transgression by the delightfulness of sin, in dying recovers some from transgression by the terribleness of torments. Which same the Psalmist bears witness to be of advantage to the good as well, saying, The righteous shall rejoice when he seeth the vengeance; he shall wash his hands in the blood of sinners. For 'in the blood of sinners,' when dying, 'the righteous do wash their hands,' because, when their punishment is seen, the life of the person seeing it is cleansed. What is expressed in the hissing, but the straining of wonderment? But if in the hissing there is some other meaning ought, when the sinner dies, these that witness his death draw tight the mouth in hissing, in that they are converted to those spiritual words, which they had contemned, so that they henceforth begin to believe and to teach, what before, while they perceived the wicked man thriving, they need not to believe. For it very often happens that the mind of the weak is the more unsteadied from the hearing of the truth, as it sees the despisers of the truth flourishing; but when just vengeance takes away the unjust, it keeps others away from wickedness. Whence it is said by Solomon; When the pestilent man is punished, the little one will be wiser. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: The silver hath the beginning of its veins, and to the gold there is a place, where they fine it. Thus the holy man after he had adequately filled up the punishments of the men of power that are lifted up in the world, again directs his words to the pride of heretics, who are lifted up in speech. In silver the power of speaking, in gold brightness of life or of wisdom is used to be denoted. And because heretics are so filled with pride for the brilliancy of their speaking, that they are not based firmly by any authority of the sacred books, (which books are for speaking like a kind of veins of silver to us, because from those identical books we derive the spring and source of our speaking,) he recalls them to the pages of sacred authority, that if they have a desire to speak in a true way, they may from that source draw forth what to say. And he saith, The silver hath the beginning of its veins, and to the gold there is a place, where they fine it. As if he said in plain words; 'He that is fitting himself for the words of true preaching, the originals of the cases he must of necessity derive from the sacred page, so as to bring round every thing that he speaks to a foundation of divine authority, and in that set firm the edifice of his own speaking. For, as we before said, oftentimes heretics, whilst they are eager to prop up what is bad of their own, broach things which assuredly are not maintained in the page of the sacred books. And hence the great Preacher admonishes his disciple, saying, O Timothy, keep that which is committed to thy trust, avoiding profane novelties of speaking, for whereas heretics long to be extolled as if for excellency of wit, they as it were bring out new things which are not maintained in the old books of the ancient Fathers, and thus it follows, that whilst they desire to appear wise, they scatter seeds of foolishness to their wretched hearers. And it is well added; And to the gold there is a place, where they fine it. As if he said in plain terms; 'The true wisdom of believers, which has the Church Universal for its place, undergoes tribulation by you persecuting her, but from all the dross of sins by the fire of your persecution she is purified.' Whence it is written; For gold is tried in the fire, and acceptable men in the furnace of adversity. In which passage this too may be appropriately taken for the meaning, that for their foolish suffering heretics might seem to be rebuked. For oftentimes for the Name of Jesus Christ, our Lord and Redeemer, they suffer much, and by those same sufferings they look for themselves to become His martyrs. To which persons it is now said by the voice of the holy man; and to the gold there is a place, where they fine it. For according to that which has been already said even before us, he that suffers out of the unity of the Church, punishments he may suffer, but a Martyr he cannot be made; for 'to the gold there is a place, where they fine it.' What then, ye heretics, say ye to these things? Ye are minded to be 'fined' by the afflicting of the flesh, nay even by martyrdom, but the place where ye must be fined, ye know not. Hear ye what is spoken by the voice of the holy preacher. 'To the gold there is a place, where they fine it.' So then, seek ye this 'place for the fining,' this furnace, wherein the gold may be fitly purged, find ye out. There is one Church, in which he that may have attained to be fined, may likewise be purified from all the dross of sins. If for the sake of God ye undergo aught of bitterness, if aught of tribulation, being without her pale, ye can only be burnt, ye cannot be purified. Let Jeremiah tell, let him tell in what way the fire of your fining is void of all efficacy. The finer melteth in vain; for their wickednesses are not done away. See how the fire externally melting at once administers a punishment of hard suffering, and yet does not clear off the sin of misbelief; it both furnishes torments of cruel punishments, and does not cause additions of good merits. Moreover the fire of this fining which is undergone out of the Catholic Church, how utterly it is void of all efficacy the Apostle Paul instructs us, when he says, And though I give my body to be burned, and have not charity, it profiteth me nothing. For some think wrong things touching God, and others hold what is right about the Creator, but do not maintain unity with their brethren; the one are sundered by erroneousness of faith, and the others by the commission of schism. And hence in the very first part of the Decalogue the sins of both sides are checked, seeing that it is said by the voice of God, And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And it is immediately added, And thou shalt love thy neighbour as thyself. For whoso imagines what is wrong about God, surely it is evident that he does not 'love God.' But he who while he entertains right notions about God is divided from the unity of the Holy Church, it is plain that he does not love his neighbour, whom he refuses to have for his fellow. Whosoever, then, is divided from this unity of the Church our Mother, either through heresy in entertaining wrong notions concerning God, or by the erroneousness of schism in not loving his neighbour, is bereft of the grace of that charity, concerning which Paul saith what we have before given; And though I give my body to be burned, and have not charity, it profiteth me nothing. As if he expressed himself in plain utterance; 'Without the bounds of its place, the fire of fining being applied to me only afflicts me with torment, and does not purify me by its cleansing.' This place all they that are lovers of holy peace seek with heartiest endeavours, this on seeking they find, this finding they keep, knowing the remission of sin, as to where, or when, or to what sort it is vouchsafed. For where is it, save in the bosom of our Catholic Mother? When, but before the day of coming departure? Because, Behold, now is the accepted time; behold, now is the day of salvation. And, Seek ye the Lord while He may be found, call ye upon Him while He is near. To what sort of persons, but to the converted, who after the imitating of little children are fashioned by humility as their mistress? To whom it is said; Suffer little children to come unto Me, and forbid them not; for of such is the kingdom of heaven. And, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. And therefore, because there are no true martyrs made saving in the Catholic Church, it is rightly said, To the gold there is a place where they fine it. Because the soul would not be made bright in the radiance of everlasting beauty, except, so to say, it were first burnt here in the workshop of charity. — Morals on the Book of Job, Book XVIII John Chrysostom: He means that if God has established an order in the realities of nature, he did even more with regard to human realities. Indeed, he foresees and takes care of events, and nothing comes from him at random. Or, on the other hand, [he means] that the whole of realities is quite visible but the plans of God are invisible; in fact, silver and copper have a place, whereas nobody has ever known the "place" of wisdom. But God only knows wisdom, and he has said to mortals that "piety is wisdom," and knowledge means to do good. — COMMENTARY ON Job 27:14-28:3 Augustine of Hippo: "There is a place that produces money. These are the cautious ones, those of active life: "There is another where the gold is purified. These are the wise, more adept at contemplation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Iron is taken out of the earth. And the stone being melted with heat is turned into brass. Moreover, we are to consider that there are some whom Almighty God by His secret counsel preserving in innocency from their very beginnings promotes to the topmost heights of virtuous attainments, that, as their age increases, both numerousness of years and loftiness of merits should simultaneously advance in them. But others abandoning in their outset He suffers to go with bad habits fermenting by headlong ways. Yet for the most part even these He has regard to, and for the following after Him He kindles them with the fire of holy love, and the itchings of bad propensities engrained in their hearts He converts into a fervour of virtue, and they are the more set on fire to the desire of beseeching the pitifulness of God, in proportion as they are the more ashamed at the recollection of their own wickedness; as it often happens, that in the conflict of the fight the soldier, who is placed before the eyes of his leader, basely yields to the enemy's valour, and that whilst he powerlessly turns his back he is struck; yet nevertheless being ashamed of this very thing that he has done disgracefully before his leader's eyes, from the mere sense of shame he gathers greater force; and afterwards executes deeds of prowess, to so high a degree that he may at once achieve present credit of his valour, and cover past disgrace of weakness. In a like way, these persons are sometimes more actively established in the service of God by consequence of past weakness, and such persons for the keeping of His commandments both the desire of things future draws on, and the remembrance of things past urges forward, that on the one side affection to that which is to come should stimulate, and on the other shame for that which is past spur on. Which same however, while the enemies of the Church see to be endowed with the highest virtues, and in their present life cannot any way find out that whereby they may derogate from their merit, they set themselves to impeach them of the past, as the Manichaean assails our Moses, in whom he endeavours to soil with the sin of a past homicide the grace of subsequent virtuous attainments; in whom he heeds not how patient he was afterwards to endure, but how precipitate he was before to strike. Such adversaries as these blessed Job encountering with the exactest eye of observation, after that he said, Silver hath the beginning of its veins; and to gold there is a place where they fine it; he justly added; Iron is taken out of the earth. Heretics are used to pride themselves against us by the self-priding of their righteousness, and to boast high their practices with the swelling of ostentation, and ourselves, as we have said, they impeach either for being or having been bad persons. Accordingly in a most humble confession, and in a truthful defence against those, the holy man speaks, saying, Iron is taken out of the earth. As if he said in plain speech; 'men of strength, who by the sharpest swords of their tongues are become iron in this pitched battle of the defending of the faith, were one time but 'earth' in the lowest sphere of actions.' For to man on his sinning it was spoken; Earth thou art, and unto earth shalt thou return. But 'iron is taken out of the earth,' when the hardy champion of the Church is separated from an earthly course of conduct, which he before maintained. Accordingly he ought not to be contemned in any thing whatever, that he was, who has already begun to be that which he was not. Was not Matthew found in the earth, who, involved in earthly matters, served the business of the receipt of custom? But having been taken out of the earth, he was strengthened into the forcibleness of iron, in that by his tongue, as by the sharpest sword, the Lord in the enforcing of the Gospel pierced the hearts of unbelievers. And he that before was weak and contemptible by his earthly occupations, was afterwards made strong for heavenly preachings. Then is 'the stone dissolved with heat,' when the heart that is hard and cold to the fire of divine love is touched by that same fire of divine love, and melted in the glowing warmth of the Spirit, that to the life that follows it should burn with the heat of its longings, which life on hearing of before, it remained uninfluenced. By the power of which same heat, he is at once softened down to love and invigorated to practice, that as before he was hard in the love of the world, so he should afterwards give himself out strong unto the love of God, and what he declined to give ear to before, he should henceforth begin both to believe and to preach. And so, the stone being dissolved with heat is turned into brass, because the hardened mind, being melted by the fire of love from Above, is changed to true strength. So that the sinner that was before unmoved should afterwards be made at once strong in respect of authority, and sounding in respect of preaching. Which is well spoken by Isaiah; They that trust in the Lord shall change their strength. We 'change our strength,' when being converted, we eschew the present scene of things with as much power and might as we before were seeking it. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "For iron is the product of the earth." These different metals must be indistinctly taken in a favorable sense. If iron is here designated, it is immaterial whether it has been higher; though he may be your strong ones. The wisdom is the same in all men; it is there only at different degrees. "The brass is extracted like stone," because it is purified of all mixture with the earth. He wants to show that the good are only mixed with the wicked for a time: they are separated from it, they are even purified by their contact, like the metals necessary for the arts to build. They need to be confused and formed with the earth, from which they must then be separated; then the earth, thus disengaged, occupies the place and rank assigned to it; the ungodly are reprobate also according to the evil of their deeds. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath set a time to darkness, and Himself vieweth the end of all and everyone. He hath Himself 'set a time to the darkness,' i.e. bounds to the wicked, where they should cease to be wicked. Whence it is said to them by the Apostle; Ye were sometimes darkness, but now are ye light in the Lord. Like as to the other disciples as well the same great teacher saith, The night is far spent, the day is at hand; let us therefore put off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day. Hence also in the Song of Songs on the coming of the Church it is said, Who is she that cometh forth as the morning in rising? For fitly is the Church described by being compared with 'the morning,' in that, by the knowledge of the faith she is changed from the darkness of sins to be in the bright light of righteousness. By the term of 'all and every one,' he would have both the Elect and the damned to be comprehended. For God both in doing and ordering what is good, yet not doing what is bad, but what by the wicked is done Himself so regulating that the things should not come forth irregularly, 'vieweth the end of all and every one,' and bears all things patiently, and beholds the goal of the Elect, how that from evil they are changed to good. He sees, too, the end of the damned, how that for bad practice they are dragged to a punishment worthy of them. He saw the end of Saul when persecuting, wherein prostrated on the earth he should say, Lord, what wilt Thou have me to do? He saw the end of the seeming-obedient disciple, that for the guilty deed he had committed he should tie his throat with a noose, and both punish himself when guilty of sin, and by thus punishing, betray himself the worse. He saw the Ninevites transgressing, but beheld the end of the transgressing in the repentance of the reformed. He saw likewise Sodom transgressing, but He beheld the end of the burning of lust in the fire of hell. He saw the end of the Gentile world, how that whilst occupied by the darkness of iniquities, it should be one day brightened with the light of faith. He also saw the end of Judaea, how that from that light of faith, which it held, it should blind itself with the darkness of hardened unbelief. — Morals on the Book of Job, Book XVIII John Chrysostom: "He has set a place for darkness," he says; he was right in saying "a place," because darkness knows how to give way and fade away [before the daylight]. Who drives this obscurity away? From where does such beautiful order in such a situation come? Then he discusses his power, and then his wisdom in order to persuade us that he does not want to call God to account. Why darkness, he says? Do we really know anything at all? God can do anything. He does everything with wisdom. — COMMENTARY ON Job 27:14-28:3 Augustine of Hippo: "He himself discovered the end of all things:" the term in which he was to lead each of them. "He discovered," is set for he established. "The stone of darkness, and the shadow of death. The stone, that is to say, the Old Testament was given to the darkness and shadows of death, to the people who sought the carnal goods, while hoping for them from the true God. So these superb ones did not divide the waters of the torrent, they could not reach anything lasting by leaping beyond temporal goods; but they were driven by the waves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The stone likewise of darkness, and the shadow of death, the torrent divides from the people on travel. Those whom the foot of the needy man forgot, and the inaccessible ones. What was that people of the Jews, hard by unbelief, that refused to behold by faith that Author of life, whom it foretold by prophecy, but 'a stone of darkness?' because it proved at once hard by cruelty, and clouded by unbelief. Which same is also called by another term 'the shadow of death.' For a shadow is drawn such and of the same sort as the outlines were of that object, from which it is derived, And who is designated by the name of 'death' but the devil? Of whom in a kind of mode of representation by his minister it is said, And his name was Death. Of whom that people was a shadow, because in following his wickedness, it presented in itself a semblance of him. But what is named by the title of the 'torrent,' save that fire that issues forth from the sight of the Awful Judge in the final Inquest, and divides the Elect and the damned? Whence too it is said by the Prophet, A fiery and rapid stream came forth from before Him. But what People is 'on travel' in this world, but that which hastening to the inheritance of the Elect knows well that it has its native country in the heavenly world, and expects that it will there find its own the more, in proportion as here it reckons all things that pass away to be unconnected with itself? Thus the 'pilgrim People' is the number of all the Elect, who accounting this life a species of exile to themselves, pant with the whole bent of the heart after their native country Above; of which persons Paul saith, And confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. This pilgrim state that same Apostle also was undergoing when he said, Knowing that, whilst we are at home in the body, we go pilgrims away from the Lord. For we walk by faith, not by sight. The woes of this pilgrim state he was in haste to get quit of when he said, Having a desire to depart and to be with Christ; and again, To me to live is Christ, and to die is gain. The burthen of this pilgrimage the Psalmist felt lying heavy upon him, when he said; Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar! My soul hath been much a sojourner. From this he was panting to be extricated as speedily as possible, when inflamed with heavenly aspirations he said, My soul thirsteth for God, for the living God; when shall I come and appear before God! But this desire they are strangers to, who rivet their heart on earthly gratifications. For whilst they love only the things that are visible, surely the invisible things, even if they believe them to exist, they do not love, in that whilst they follow themselves too much with the outward following, even in the interior they become carnal. Thus both people run together in this life, but do not together attain to the life everlasting, because, the stone of darkness and the shadow of death the torrent divides from the people on travel. As if he said in plain speech, 'Those whom in this present time either infidelity makes blind, or cruelty makes hard, the fiery stream that issues from before the Judge Eternal doth then sever from the People of the Elect, that thus from the company of good men the fire of the strict Inquest should part those, whom the darkness of evil habits makes blind in their lusts.' Perhaps by the designation of the 'torrent,' the actual watering of holy preaching may be understood, according to that, that is said by Solomon; The eye that sneereth at his father and despiseth the travail of his mother, lo the ravens from the torrents shall pick it out. For bad men, while they find fault with the judgments of God, do 'sneer at their father,' and heretics of all sorts whilst in mocking they contemn the preaching of Holy Church, and her fruitfulness, what else is this but that they 'despise the travail of their mother?' whom we not unjustly call the mother of them as well, because from the same they come forth, who speak against the same, as John bears witness, who says, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. But 'the ravens from the torrents come,' when the true Preachers come forth for the defence of Holy Church from the streams of the Sacred Books. Which same also are rightly termed 'ravens,' because they never pride themselves on the light of their righteousness, but by the grace of humility confess in themselves the blackness of sins. Whence too, it is spoken by the Church of Elect souls, I am black, but comely. And John says, If we say that we have no sin, we deceive ourselves. Which same ravens, no doubt, 'pick out the eyes' of him that 'sneereth,' because they overcome the aim of bad and froward men. Thus by this testimony, if here as well 'the torrent' is to be taken for preaching; the stone of darkness, and shadow of death, the torrent divides from the people on travel; because the preaching of the Saints gives over the hardened minds of the lost, and betakes itself to the pious hearts of the lowly. What other in this place is taken to be the needy man, saving Him concerning Whom it is said by Paul, Though He was rich, yet for your sakes He became poor. The 'feet' of which 'needy man' were the holy Preachers, by the presence of which same compassing the Gentile world, He went round about the whole globe. Of whom it is said by the Prophet, And I will walk in them. Was not he His foot, who whilst held fast in fetters, said, For which I am an ambassador in bonds? But those, who proved themselves 'a shadow of death and a stone of darkness,' 'the foot of the needy Man forgot,' because in the very outset of the new born Church, whereas the holy Apostles were minded to have preached the kingdom of heaven to Judaea, seeing that they profited for nothing at all, they went off for the preaching to the Gentiles, as they themselves say in their Acts; It was necessary that the word of God 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. Concerning whom also it is said by the Psalmist, The mountains shall be carried into the heart of the sea; because the Apostles, being thrust off by Judaea, were 'carried' into this scene of the Gentile world. Who then are those, that by unbounded hardness and from dimsightedness of heart, like a kind of 'stone of darkness and the shadow of death,' are divided from the People of the Saints going on travel, saving those whom 'the foot of the needy Man forgot,' i.e. whom the Preachers of the Lord, poor as He was, that is, in respect of human nature, abandoned on account of the swelling of their pride; and those they wholly forgot, whilst they transferred the seeds of their preaching to the getting fruit of the Gentiles only? Whom moreover he rightly calls 'inaccessible' also, because while they were hardened in their infidelity, they refused to give the words of life access to their heart. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "And the torrent has been separated by ashes:" by him who confesses his sins, and confides in the merit of his actions. This is the effect produced by the grace of the New Testament. "The torrent separated by ashes," separated by men. "They were shaken by men, by flatterers, without God taking them back, while for those temporal goods which were promised to them, they lost the first rank. 5. The land from which the bread came. As if there were: I say that those who are in the midst of whom the bread of the Lord came out, as of a fertile ground, will be shaken. ". And he must deliver it to the flames; To deliver the unbeliever to the day of judgment. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The earth from which bread arose, is overturned in its place by fire. But this Judaea which grows thus hardened, whether what she was for long, or what she underwent afterwards, let us listen to. Judaea was wont to give bread, in that she used to set before men the words of the Law. Which same Law because the children of perdition could now no longer understand and interpret, the prophet Jeremiah bewails in the Lamentations, saying, The young children asked bread, and there was no man to break it unto them; but this 'earth is overturned in its place with fire,' because on beholding the miracles of the faithful it consumed itself with the firebrand of envy. For because envy is always used to be engendered from pride, she 'perished in her place by fire,' who for this reason burned with envy, because she did not abandon pride. And so 'the earth, which first had bread, was afterwards overturned by fire,' because the Synagogue, which set before men the commandments of God in the Law, by persecuting the new-born Church consumed itself with the fire of envy. Was it not in flames with the brands of its jealousy when on seeing the miracles of our Redeemer; it said by certain of its own, What do we? for this Man doeth many miracles? Or, surely, Ye see that we gain nothing; yea, the whole world goeth after Him. They saw that whereby they should have been converted, and they were thereby rendered the more froward. They sought to stifle Him, Whom they beheld give life to the dead. They held the Law in the mouth, but persecuted the Author of the Law. Therefore the earth, from which bread arose, was overturned in its place by fire. Because Judaea had in her own self first the Law that should refresh, and afterwards envy that should consume her. — Morals on the Book of Job, Book XVIII Ishodad of Merv: "They have uncovered the earth, from which nourishment comes," through the art of agriculture, [the author] says; [humans] produce what is necessary for nourishment which the earth offers according to the divine precept by which it received. Therefore, as the fire takes hold of the wood, so the earth acts in the same manner when the seeds are scattered on it; they drive their roots in it, and thanks to the power that they receive from it, they spring up. This is the meaning of the words "underneath it is turned up as by fire." — COMMENTARY ON Job 28:5 Gregory the Dialogist: The stones of it are the place of sapphire, and her clods gold. The proclaim of the glory going before adds to the guilt of the sin following after. For the fall of every individual is of worse criminality, in proportion as before he fell he had the power to be of greater excellency. Thus let it be told of Judaea, let it be told what she was, and let the greatness of the excellencies going before grow into the heightening of the delinquencies succeeding afterwards. Her stones were the place of sapphires, and her clods of gold. What do we understand in this place by 'gold,' but the minds of the Saints and strong ones? For in Holy Scripture 'stones' are wont to be taken sometimes on the side of bad and sometimes on the side of good. For when a 'stone' is put for insensibility, by 'stones' we have hard hearts denoted. Whence also it is said by John; God is able of these stones to raise up children unto Abraham; who, surely, by the name of 'stones' denotes the hearts of the Gentiles, at that time hard and insensible in respect of unbelief. And by the Prophet the Lord promises, saying, And I will take the stony heart out of your flesh, and will give you an heart of flesh. Again by 'stones' the minds of the strong ones are used to be denoted. And hence it is said to the Saints by Peter, Ye also as lively stones are built up a spiritual house, an holy priesthood. And by the Prophet the Lord promises to the Church when she comes, saying, Behold, I will lay down thy stones in order, and lay thy foundations with sapphires; and I will make thy bulwarks jasper, and thy gates in cut stones, and all thy borders into pleasant stones. And all thy children shall be taught of the Lord. For He did 'lay down in her the stones in order,' in that He distinguished the holy souls in her by the diverseness of merits. He 'laid her foundation in sapphires,' which same stones retain in themselves the likeness of the colour of the air, because the strength of the Church is firmly based in souls seeking after heavenly things. And because a jasper is of a green hue, He 'made his bulwarks of the jasper,' because they are advanced against her adversaries in the defence of Holy Church, who growing green and fresh by interior desires, do not die off by any drying up of damnable lukewarmness. But He 'set her gates in cut stones.' For those are the 'gates' of the Church, by whose life and teaching the multitude of those that believe enter into her. Who also for this reason, that they are rich in great deeds, and that what by speaking they declare, by living they exhibit, are described to be not plain but 'cut stones.' For in whosesoever life right practice is seen, there is as it were represented in those same persons what they have done. Where also embracing all the number of the Elect in a general roll, he added, and all thy borders in pleasant stones. And as though we, on hearing these things, begged that he would make known those stones that he spoke of, he added, All thy children shall be taught of the Lord. And therefore because from out of Judaea there were never wanting holy souls, to lead a heavenly life, it is said, her stones are the place of sapphires. And because with an extraordinary brightness of life and of wisdom she shone forth by faith, it is added, and her clods gold. What is denoted by 'clods,' but the assemblages and multitudes of the several orders? Now clods are compacted of moisture and dust; and so all they that being watered with the dew of grace confessed with a true-sighted knowledge that by the debt of death they are dust, whilst they were made to shine bright by excellency of life, lay in her like 'clods of gold.' 'Clods' this earth had in the Prophets, 'clods' she had in the teachers, 'clods' in the Ancient Fathers, who by an extraordinary infusion of grace kept themselves close in unanimity of profession and of practice. Therefore let him say, And the clods of it gold; because therein the multitude of the spiritual souls shone with greater perfection, in proportion as it bound itself up in God and its neighbour with greater unanimity. But this gold was afterwards dimmed by the darkness of unbelief. Whose blackness, surely, the Prophet Jeremiah surveying laments, saying, How is the gold become dim? how is the most fine gold changed! For 'the gold is become dim,' in that that ancient brilliancy in them of faith and innocency, upon unbelief coming upon them, dulled itself with the night of wickedness. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "Among its stones is sapphire; He is there, and he designates those pure souls which are necessary to form the edifice of the holy city. "And the gold for him has piled up. He is not small for him, he has real heaps of them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The pathway of the bird it knew not, nor beheld the eyes of the vulture. Therefore, what it was since we have heard, even that her stones are the place of sapphires, now let us hear next wherefore that People so beloved of God lost these great blessings. Who is denoted in this place by the title of 'the bird,' saving He, Who in ascending poised skywards the fleshly body, which He took to Him. Who furthermore is fitly designated by the title of the 'vulture' as well. For the 'vulture' while it flies, if it sees a carcase lying, drops itself down for the devouring of the carcase, and very often it is in this way taken in death, when it has come from on high after the dead animal. Rightly therefore is the Mediator between God and Man, our Redeemer, denoted by the appellation of a 'vulture,' Who whilst remaining in the loftiness of His Divine Nature, marked as it were from a kind of flight on high the carcase of our mortal being down below, and let Himself drop from the regions of heaven to the lowest places. For in our behalf He vouchsafed to become man, and while he sought the dead creature, He found death among us, Who was deathless in Himself. Now 'the eye' of this 'vulture' was the actual aiming at our Resurrection, because He Himself being dead for three days set us free from everlasting death. And so that faithless people of Judaea saw Him in the state of mortality, but how by His death He should destroy our death, it noted not. It beheld, indeed, the vulture, but 'the eyes of the vulture it did not behold.' Which People, whereas it refused to regard the ways of His humility, whereby He lifted us up on high, 'knew not the pathway of the bird.' For neither did it betake itself to consider that His humility would lift us to the heavenly heights, and the aim of His death renew us to life. Therefore the pathway of the bird it knew not, nor beheld the eyes of the vulture. For though it saw Him Whom it held bound in death, it refused to see what wonderful glory by His death followed our life. And hence it was kindled to the cruelty of persecution likewise; it refused to receive the words of life; the Preachers of the kingdom of heaven, by forbidding, by evil entreating, by smiting it thrust from it. Which same, being so thrust off, abandoning Judaea whereto they had been sent, were dispersed for the gathering together of the Gentile world. — Morals on the Book of Job, Book XVIII Julian of Eclanum: Even though they sail in the air and reach paths close to heaven, they cannot approach those through which knowledge is attained. "That path no bird knows." The context of the exposition seems to demand that effects and duties follow the knowledge that he has set out to describe and that he assigns parts of it, so that people, with its guidance, may reach in the hope of their search those places that had previously been far removed from the access of mortals. And, according to his custom, he exaggeratedly says huge deserts are reached by people that are far removed from birds and other beasts while they are trodden by human foot. "The sons of the merchants have not trodden it." While he sets out to show that people penetrate the deserts, how can he now deny that wildernesses are trodden by the feet of merchants? Therefore, it seems that here he has shown the scarceness of the travelers and has denied the frequency of the merchants. "The lioness has not passed over it." No bird or reptile or quadruped ever knew those things that reason, the examiner and researcher of hidden things, has found. — EXPOSITION ON THE BOOK OF Job 28:7-8 Augustine of Hippo: "His path, which the bird has not known. This is the humility of our Lord. "That did not catch sight of the vulture; That of the devil. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The children of the dealers have not trodden it, nor hath the lioness passed through it. In all the Latin copies we find the word 'Instructors' put down, but in the Greek we find 'traders,' whereby it may be inferred that in this passage the several copyists from being ignorant put 'instructors' instead of 'dealers.' For we call traders 'institores' on this account, that they are 'instant in plying work.' But both the one phrase and the other, though they disagree in utterance, yet are not at variance in meaning, because all those who instruct the practice of the faithful, carry on a spiritual dealing, that while they supply preaching to their hearers, they should receive back from them faith and right works; as where it is written touching Holy Church, She maketh fine linen, and selleth it. Concerning whom it is likewise said a little after in that place, She perceiveth that her trading is good. Who in this place are called 'instructors' but the holy Prophets, who busied themselves by prophesying to instruct the ways of the Synagogue unto faith? 'Sons' of whom, assuredly, the holy Apostles are styled, who that they should believe God Man were begotten to the same faith by the preaching of those. Concerning whom it is said to the Church by the Psalmist; Instead of thy fathers are born to thee children, whom thou mayest make princes over all the earth. But because the Apostles being thrust off went out from the borders of the Synagogue, it is rightly said now, The children of the dealers have not trodden it. Since the 'children of the dealers' would have 'trodden it,' if the holy Preachers had borne down the badness of the Synagogue with the heel of goodness. But if those same 'dealers' we take for the Preachers of Holy Church, then the 'children' of the dealers, nothing hinders us taking for the Shepherds and Teachers who followed the way of the Apostles. Which did not 'tread' the Synagogue, because whilst their fathers, i.e. the Apostles, were thrust off by that Synagogue, they themselves too ceased from the calling of her. Which same Synagogue 'the lioness passed not by,' because Holy Church, being devoted to the assembling together of the Gentiles, never any longer employed itself upon that people of Judaea. Now the Church is rightly called 'a lioness,' in that persons living amiss in bad habits, it kills with the mouth of holy preaching. Hence to the first Shepherd himself it is said as to the mouth of this lioness; slay and eat. For what is 'slain' is killed out of life, whilst that which is eaten is changed into the body of the person eating. Accordingly it is said, 'Slay and eat;' i.e. 'Kill those to the sin wherein they are living, and convert them from themselves into thine own members.' And because this Church is the body of the Lord, the Lord likewise Himself by the voice of Jacob is called 'a lion' in respect of Himself, a 'lioness' by the body, when it is said to him under the likeness of Judah, To the prey, my son, art thou gone up. Thou hast couched as a lion, and as a lioness. Who shall rouse him up? Accordingly this lioness it is never said 'passed not' Judaea, but 'passed not through.' For upon the Apostles preaching, in the first instance three thousand out of her, and afterwards five thousand, believed. And so the Church 'passed by' the way of the Synagogue, but 'passed not through,' because a few from out of her it carried off to faith, but yet that faithless people it did not utterly make extinct to misbelief. But, what we have already often said, being cast off by the infidelity of the Jews it turned away to the calling of the Gentiles. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "The lion does not pass there; He whom the force swelled with pride. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He stretcheth out his hand to the flint; He overturneth the mountains by the roots. For 'he stretched out his hand to the flint,' because He put forth the arm of His preaching to the hardness of the Gentiles. Hence the same blessed Job, forewarned of the history of his suffering being destined to be made known to the Gentiles, says, Let these things be graven with an iron pen in a plate of lead, or hewn in the flint. But whom in this place do we understand by the 'mountains' saving the powerful ones of this world, who on account of earthly substance swell themselves high? Concerning whom the Psalmist saith, Touch the mountains, and they shall smoke; but the mountains are overturned from the roots, because, on Holy Church preaching the highest powers of this world fell from their inmost thinking into the adoring of Almighty God. For 'the roots' of the mountains are the inmost thoughts of the proud. And 'the mountains fall from the roots,' because for the worshipping of God, the powers of the world are laid level with the earth from the lowest thoughts. For by a root the hidden thought is rightly denoted, because by means of that which is not seen, being within, there bursts out what should be seen without. And hence on the side of good it is said by the Prophet, And the remnant that is escaped of the House of Judah shall again take root downward, and bear fruit upward. As though it were expressed in plain speech; 'Deep down below the thought springs up, that up on high the reward may be rendered back.' So then let him say, He stretcheth out his hand to the flint, and overturneth the mountains from the roots. For whilst the sacred preaching sought the hardness of the Gentiles, it entirely frustrated the loftiness of the proud. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "He laid his hand on the hardest rock. Divine power can, even stones, raise up children to Abraham (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He cutteth out streams in the rocks. And his eye hath seen every precious thing. But because those whom it empties of earthly thoughts, it fills with heavenly gifts, and those, whom it drains of interest below, it waters with streams from Above, it is directly added; He cutteth out streams in the rocks. i.e. in the hard hearts of the Gentiles he opened the rivers of preaching; as it is likewise spoken by the Prophet of watering the dryness of the Gentiles; He turneth the wilderness into a standing water, and dry ground into water springs. And in the Gospel the Lord promises, saying, He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. What we then heard promised, we now see fulfilled. For see how in the holy preachers, not sprung from Judaea, through the universal Church spread over the whole world, streams of heavenly precepts flow forth in abundance from the mouths of the Gentiles. Thus because in the rocks He opened streams, from hard hearts too there flowed forth the river of holy preaching. It is a thing to be especially borne in mind, that each individual soul is rendered the more precious in the sight of God, by how much it is for love of the truth the more despised in its own eyes. When thou wast little in thine own sight, did I not make thee the head of the tribes of Israel? As if he said in plain terms, 'Thou wast great with Me, because thou wast contemptible to thyself, but now because thou art great to thyself, thou art become contemptible to Me.' And hence it is said by the Prophet; Woe unto them that are wise in their own eyes, and prudent in their own sight! Thus every man becomes the more worthless to God, in proportion as he is more precious to himself, so much the more precious to God as he is for His sake more worthless to himself; because He regardeth the lowly, and knoweth the high afar off. Every precious thing, therefore, His eye saw. In Holy Scripture God's 'seeing' is put for 'choosing,' as it is written in the Gospel; When thou wast under the fig tree, I saw thee, i.e. I chose thee whilst placed under the shadow of the Law.' Therefore He 'saw every thing precious,' because He chose the lowly. God hath chosen the weak things of the world to confound the things which are mighty. He 'saw the precious thing' when the human soul, having base views of itself, He visited with the illumination of His grace. Of which same soul it is said by the Prophet; If thou separatest the precious from the vile, thou shalt be as my mouth. For the present world is vile with God, but the soul of man is precious to Him. He, then, that 'separates the precious from the vile' is called 'as the mouth of God,' because by that man God deals forth His words, who by speaking the things that he is able to speak, plucks out the soul of man from the love of the present world. — Morals on the Book of Job, Book XVIII Julian of Eclanum: "And his eye has seen every precious thing." That is, not only those things that were useful but also those that were convenient as an ornament, such as clothes from wool, fabrics for the rich from the threads of the Persian worms, wine from some creeping plants, ointments and other remedies from herbs. "The sources of the rivers he has probed," while his curious hand explored the stones covered by the waters. "Hidden things he has brought to light"; his reason spread the news about the previously unknown usefulness of things. In fact, since before humankind the elements subsisted alone, after he was created, he understood what usefulness could be gained from each of them with the guidance of his reason, which lands were suitable for sowing, which for plantations that benefit could be obtained from a particular plant, which wood was useful to build ships that was suitable for buildings. — EXPOSITION ON THE BOOK OF Job 28:10-11 Augustine of Hippo: "He destroyed the shore of the. rivers, "to submerge everything. The rivers here are the preachers of his word. They wanted first to contain themselves in their banks and to preach only to the circumcised. "And my eyes have discovered all that is precious; My human gaze, that of the Word made flesh. "He discovered the depth of the rivers. The courage necessary to bear the sufferings of martyrdom is hidden in the depths of the soul, until the trial of the. persecution makes him known. "He makes his power appear in broad daylight; In those to whom it has been said, "You are the light of the world," 2 and whose ministry has served to convert many Jews themselves. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The depths also of the floods He hath searched, and the hidden things He hath brought to light. And because the teachers of the New Testament are brought to this, that even the hidden darkness of allegories in the Old Testament they search out, it is rightly added; The depths also of the floods He hath searched, and the hidden things He hath brought to light. For what else are here called 'floods' but the sayings of the ancient Fathers. For who might be able to estimate how vehement a flood, whilst he was founding the Law, burst forth from the very breast of Moses? how vehement a flood gushed from the heart of David? what mighty streams of floods flowed out from the lips of Solomon and all the Prophets? Now of these 'floods' Judaea held the shew, when in keeping the surface of the letter she knew not the depths thereof. But we, who, on the Lord coming, seek therein interior spiritual things, search their 'depths.' And this thing the Lord is Himself said to do, because by Himself vouchsafing it we are enabled to do it; and so by us, who follow not the letter which killeth, but the spirit which maketh alive, the Lord 'searcheth the depths of the floods, and bringeth the hidden things into light,' because the statements of the Law, which the too dark history makes obscure, a spiritual interpretation now lights up. And hence 'Truth' when speaking in parables in the Gospel bade the Disciples, saying, What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye on the house tops. For the plainly spoken words of these interpreting have made the sentences of the ancient Fathers henceforth clear to us. Hence the Prophet Isaiah viewing the words plain by the interpretation of Holy Church, not obscured by the darkness of allegories, exclaimed, saying, The place of rivers, the broadest and open streams. For the sayings of the Old Testament were as narrow and close streams, which bound up the sentences of their lore in the darkest gathering together. But on the other hand the teaching of Holy Church are 'streams both broad and open,' because her declarations are at once many in number to those that find them, and plain to those that seek. Therefore he says, The depths of the floods he hath searched, and the hidden things he hath brought to light. Because when He poured into His interpreters the spirit of understanding, He set open the ancient obscurities of those prophesying. And that Holy Church henceforth knows and sees by the Spirit, which the Synagogue before was not at all able to understand by the letter. Whence Moses also, while he spoke to the people, veiled his face; surely, in order to denote that that People of the Jews knew the words of the Law, but did not at all see the clearness of that Law. And hence it is rightly said by Paul; But even to this day, when Moses is read, the veil is upon their heart. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: But where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof: neither is it found in the land of them that live pleasantly. But because the declarations of God are, without His wisdom, never fathomed at all, (for except him who hath received His Spirit, none knoweth in any sort His words,) the holy man adds words touching the subject of searching out that same Wisdom of God. It is first to be noted, that two points be proposed to himself, and two he adds making answer. For to this that he said above, Where shall wisdom be found, and where is the place of understanding? he answered in this verse, The depth saith, It is not with me; and the sea saith, It is not with me. But in answer to that which he had said, Man knoweth not the place thereof; neither is it found in the land of them that live pleasantly; he gave the lower verse, saying, Fine gold shall not be given for it; neither shall silver be weighed for the price thereof. So then he answered to both questions, yet in adding to what he had objected, not in solving it. For when he enquired the place of Wisdom, and then answered below, The depth saith, It is not with me; he pointed out not where it was, but where it was not. Again when he said that 'the price thereof was not known by man,' and rejoined to this below, fine gold shall not be given for it; he shewed not what was the price of it, but what was not. For it is plain to all that neither can this wisdom of man be held in a place, nor be bought with riches. But the holy man being full of mystical ideas sends us on for the making out other things, so that we should look for not wisdom created, but Wisdom creating; for except in those words we search the secret depths of allegory, surely those things that follow are utterly deserving of disregard, if they be estimated according to the historical narration alone. For a little afterwards he saith, Gold and glass cannot equal it; and while, as we know, glass is far and incomparably of lower price than gold, wherefore after the name of gold, which is unquestionably a precious metal, by way of unlimited praise did he say that 'glass' too is not equal to wisdom? So by the mere difficulty of the letter, we are forced that we be quick sighted to the mystical sentiments in these words. So then what wisdom is it, the holy man is contemplating, but that of which Paul the Apostle saith, Christ the Power of God, and the Wisdom of God? Concerning which it is written by Solomon; Wisdom hath builded her house; and of which the Psalmist saith; In wisdom hast Thou made all things. Of this same Wisdom 'man knoweth not the price,' because he findeth nothing worthy of the estimate thereof. Now this price of Wisdom is not said at once 'to be,' and not 'to be known,' but as for this reason 'not to be known,' because it is wanting, in that manner of speaking by which a person caught in a strait, when he finds no remedy of succour, is wont to confess that 'what to do he knows not.' So then 'not to know the price of this Wisdom,' is to find no meriting of meet practice whereby to obtain it. For we give a price with this object, that instead of it we may possess ourselves of that object which we long after. But what have we given, that we should deserve to obtain this Wisdom, which is Christ? Since it is by grace we are redeemed. For those works alone by living badly have we given, for which if a just return were reserved, not Christ but punishments would be rendered back. But man deserved one thing in the way of justice, and obtained another in respect of grace. Let Paul bear witness, before the time that his mind received the seed of unbought truth, with what briars of error he was overlaid. Who was before, he says, a blasphemer, and a persecutor, and injurious, but I obtained mercy, because I did it ignorantly in unbelief. Let him testify for what sort of persons Christ deigned to die, While we were yet sinners, he says, Christ in due time died for the ungodly. We, then, who on Wisdom's coming were found ungodly, what title of good practice have we given, whereby we might obtain to receive that Wisdom? 'The price of this Wisdom man knoweth not,' because whoso is separated from brute animals by the understanding faculty of reason, understands that he is not saved by his own merits, knows and sees that he had not given any thing of good practice that he might come to faith. For it is as it were to give a price for the obtaining of Wisdom, to anticipate the coming to the knowledge of God by the merchandize of one's conduct. He had learnt that of this Wisdom there is 'no price,' who said, Who hath first given unto Him, and it shall be recompensed unto him again. Hence it is written again, For by grace are ye saved through faith; and that not of yourselves; it is the gift of God. Not of works, lest any man should boast. Hence concerning himself he again speaks, saying, By the grace of God I am what I am. And as by the inspiration of this same grace, the practices of the parts of virtue are at once engendered in the heart, so that from free will also conduct should follow, which after this life the Eternal Recompensing should answer to, he thereupon added, And His grace which was bestowed upon me was not in vain. But there are those who exult that they are in a sound state by their own powers, and pride themselves that by their own merits going before they have been redeemed, whose declaration, surely, is found to be contradictory to themselves, because, while they maintain themselves at once 'innocent' and 'redeemed,' this very name of redemption they make null and void in themselves. For everyone that is redeemed is doubtless set free from some sort of captivity. Whence then is this said person redeemed, if he was not before captive under sin? It is plain then that he greatly misjudges who judges so. For heavenly grace does not find desert of man, in order to make it come, but after it has come, causes the same; and God, when He comes to the undeserving mind, at once sets it forth to Himself deserving by so coming, and causes therein merit for Him to recompense, whereas He had found only that for Him to punish. It is good herein to recall the eyes of the mind to that robber, who from the jaws of the devil ascended the Cross, and from the Cross mounted to Paradise. Let us behold what sort of person he came to the stock of the Cross, what sort of person he went from the Cross. He came bound by his brother's blood, he came bloodstained, but by interior grace he was changed on the Cross; and he who inflicted death upon a brother, of the Lord when dying proclaimed the life, saying, Lord, remember me when Thou comest into Thy Kingdom. On the Cross the nails had bound fast his hands and feet, and there remained nought in him that punishment left free, but the tongue and the heart. But God inspiring it, he offered all to Him that he found free in himself, so that according to that which is written, he should with the heart believe unto righteousness, and with the mouth make confession unto salvation. But that in the hearts of the faithful there are three virtues in a special inner abiding, the Apostle testifies, saying, And now abideth faith, hope, charity; all of which the robber being filled with instantaneous grace both received and kept on the Cross. For he had faith, who believed the Lord was about to reign, when he saw Him dying equally with himself; he had hope, who begged for admission into His kingdom, saying, Lord, remember me when Thou comest into Thy kingdom. Charity also in his death he livingly retained, who at once charged home for his iniquity a brother and fellow robber dying for the like crime, and preached to him the life which he had learnt, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly: for we receive the due reward of our deeds: but this Man hath done nothing amiss. He that came such to the Cross by sin, see what he departed from the Cross by grace. He confessed the Lord, Whom he beheld dying along with himself by human frailty, at the time that the Apostles denied Him, Whom they had seen doing miracles by divine power. But they who make out that man is saved by his own powers, fancy that that same confession of man is from the efficacy of man by himself. Which if it were so, the Psalmist would not say in praise of God, Confession and great doing are His work. So that from Him we receive it to confess what is right, by Whom it is granted us to practise what is great also. Therefore because we have not given aught of good practice, whereby we might deserve to be vouchsafed this Wisdom, let it be rightly said, Man knoweth not its price. Inasmuch as he that henceforth uses reason looks down upon himself under the perception of this Wisdom so much the deeper, in proportion as he more truly knows the interior depth of that Wisdom, so as to see that he has attained to her being unworthy, by the which it is brought to pass without price, that he should be made worthy. What is denoted in this passage by the title of the 'land,' saving the soul of man? Concerning which the Psalmist saith, My soul thirsteth after Thee, as a land without water. But this wisdom cannot be 'found in the land of those that live sweetly;' because the man that is still fed with the pleasures of this life, is severed from the perception of Eternal Wisdom. For if he were truly wise-minded, being banished from the interior delights, he would mourn over that blind estate of his exile, whereinto he has fallen. For hence it is said by Solomon; He that addeth knowledge, addeth pain also. For the more a man begins to know what he has lost, the more he begins to bewail the sentence of his corruption, which he has met with. For he sees whence and whereto he has fallen; how that from the joys of Paradise he has come to the woes of the present life, from the companyings of the Angels to carings for necessities; he considers in what a number of perils he now lies prostrate, who before without peril disdained to stand; he bewails the exile which being accursed he undergoes, and sighs after the state of heavenly glory, which he might be enjoying in security, if he had not had a mind to commit sin. Which same the Psalmist regarding rightly, saith, I said in my fear, I am cast out from the face of thine eyes. For after contemplating the interior joys of the vision of God, and the assemblage in fellowship of the Angels holding fast, he brought back his eyes to things beneath, he saw where he was laid low, who was created for this end that he might have been able to stand in heavenly realms; he considered where he was, and where he was not he grieved to think, he mourned for himself as 'cast out from the face of God's eyes,' because by comparison with the interior light, he had felt the darkness of his exile, that he was undergoing, to be the heavier. — Morals on the Book of Job, Book XVIII Gregory the Dialogist: The bottomless pit saith, It is not with me. And the sea saith, It is not with me. What does he call 'the bottomless pit' but the hearts of men, which are at once by the fall all floating, and by the mistiness of double-dealing full of darkness? Which same 'bottomless pit' declares that this Wisdom 'is not with' it; because the wicked mind, while it longs to be wise in a carnal way, shews itself foolish as to things spiritual. For because as Paul testifies, the wisdom of this world is foolishness with God, so much the more completely is every one rendered foolish within, as he endeavours to appear wise without. Concerning this abyss it is said by John, 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, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled. For by the number of a thousand, he denoted not the quantity of time but the universality, with which the Church exercises dominion. Now the old serpent is bound with a chain and cast into the bottomless pit, because being tied up from the hearts of the good, while he is shut up in the minds of lost sinners, he rules over them with worse cruelty. And a little while afterwards he is described as brought up out of the hollow of the bottomless pit, in that from the hearts of the wicked which now rage secretly, having then gotten power against the Church, he shall break out into the violence of open persecution. And so this bottomless pit, wherein the devil is now kept hidden, 'saith that Wisdom is not with it,' because by wicked deeds it shows itself a stranger to true wisdom. For what is there denoted by the name of the sea having the bitter disquietude of worldly minds, which while they fall foul of one another in enmities by turns, dash themselves together like encountering waves? For the life of worldly persons is rightly called 'a sea;' because, whilst it is agitated by the tempestuous stirrings of actions, it is parted from the tranquillity and stedfastness of interior Wisdom. Contrary to which it is well said by the Prophet, Upon whom shall My Spirit rest but upon him that is humble and quiet, and that trembleth at my words? But from earthly minds the Spirit flies the further in proportion as He findeth no rest with them. For it is hence that it is said of certain by the Psalmist; Bruising and unhappiness is in their ways, and the way of peace have they not known. From which same bruising of disquietude the Lord calls us back, saying, 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. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "The abyss said, It is not in me. That is why men immersed in the abyss can not find it, since it is not in it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "She does not give herself in exchange for gold locked up with care; For treasures. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Nor shall it be compared to the dyed colours of India. Nor to the most precious sardonyx stone, nor to the sapphire. For what is meant by India, which furnishes a black people, saving this world, wherein the life of man is engendered dark in respect of sin? Now 'the dyed colours of India' are the wise ones of this world, who though in respect of infidelity, and oftentimes in respect of behaviour, they be foul, yet before the eyes of men are stained with the hue of overlaid honourableness. But the coeternal Wisdom of God is not 'compared to the dyed colours of India,' in that he, who really takes It in, discovers how widely it differs from those human beings whom the world has worshipped for wise ones. And the very words of His precepts differ from the wise ones of this world, in that while they strain after eloquence, their sayings appear as if fair in shew and in the staining of the dye, and while they lack the power of realities, feign themselves to be something else than what they are by combination of words as by overcoated colours. But on the other hand the instruction of Wisdom is at once fair by preaching and shining by unadulterated truth, nor does it by deceit set itself forth one thing outwardly, and retain another thing inwardly, nor in its sayings aim to appear fair by brilliancy of speech, but by uncorruptness of truth. Therefore in its precepts the Wisdom of God is not 'compared to the dyed colours of India,' since whereas it has not the stained adornments of eloquence, it pleases like a robe without dye. Which staining of the dye Paul rightly despised, when he said, Which things also we speak not in the words that man's wisdom teacheth, but which the Holy Ghost teacheth. For he chose rather to display this 'Wisdom' by the simple transparency of truth alone, but not to stain it with the dyeing of speech. That the sardonyx and sapphire are not precious stones, who would be ignorant? And whereas there be many other precious stones, which immeasurably exceed these in the account of greatness, why is the sapphire or the sardonyx especially called precious, when either stone by comparison with other stones is most contemptible? except that those stones which are described as precious, when we know not to be precious, we look out for some other thing in the meaning of them. For the sardonyx bears the likeness of red earth, but the sapphire has an aereal appearance. And so it may be that in the sardonyx by the red earth human beings are denoted, in the sapphire by the aereal appearance the Angels are denoted. For whereas the sardonyx stone bears the appearance of red earth, it not improperly denotes man; because 'Adam' himself, who was created the first, is called in the Latin tongue 'Red earth.' What does it mean then that it is said that this Wisdom is not 'compared to the sardonyx nor to the sapphire,' but that He, Who is the 'Power of God and the Wisdom of God,' i.e. the Mediator between God and man, the Man Christ Jesus, surpasses all things by such preeminent greatness that neither the first man on the earth, nor the Angels in heaven, can be compared to Him. And hence it is said by the Psalmist, Who in the heaven can be compared unto the Lord? Who among the sons of God can be likened unto the Lord? But it is possible that by the sardonyx stone the Fathers of the Old Testament, while by the sapphire the Preachers of the New Testament, are set forth. For the first, though they maintained an extraordinary life of righteousness, yet lent themselves to carnal procreation. Therefore whereas it is plain that they did some things of an earthly kind, they are not inappropriately denoted by the sardonyx stone, which as we before said bears the appearance of 'red earth.' But by the sapphire, which is of an ethereal blue, we suitably understand the Preachers of the New Testament, who laying aside the desires of carnal gendering, followed after the things of heaven alone. And hence the Prophet beholding the holy Apostles mounting above all the desires of the flesh with spiritual fervency, being struck with admiration, saith, Who are these that fly as clouds? As though he expressed it in plain speech; 'We go along by the way of earth, in that we are still involved in marryings and employ acts of the flesh upon the propagating offspring; but these walk not on earth, but they 'fly as clouds,' who whilst they aim at heavenly things touch nought connected with earthly desires.' Therefore he says that the Wisdom of God is not 'compared to the sardonyx or the sapphire stone.' As though he told in plain terms, saying, 'To Him, Who is seen Man among men, neither any in the old Fathers nor any in the new is equalled, in that from His Godhead He derives it that in His Manhood He hath not any like to Him.' — Morals on the Book of Job, Book XVIII Augustine of Hippo: "It is not inferior to the gold of Ophir. As if he were saying, Seek her as the gold of Ophir, since she is not inferior to him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The gold and the glass cannot equal it. Neither shall vessels of gold high and overtopping be exchanged instead of it. Who that is sound of perception would deem it worthy to understand this according to the letter? For 'glass,' as we said above, is of much less worth than 'gold,' and after it was said that 'gold is not equal' to this Wisdom, it is yet further, as if heightening, subjoined, that 'glass' too cannot equal it either. But the bare letter failing us in the historical sense, sends us to investigating the mystery of the allegory. For we know that the metal gold shines with a superior brightness to all the metals. But it is of the nature of glass that whilst seen without it shines with perfect transparency in the inside. In every other metal whatever is contained within is hidden from sight, but in the case of glass, every liquid, such as it is contained within, such is it shewn to be without, and, so to say, all the liquid in a glass vessel, whilst shut up is open. What other thing, then, do we understand by 'gold and glass,' but that heavenly Country, that society of blessed citizens, whose hearts mutually one with another at once shine with brightness, and are transparent by pureness; which John in Revelations had beheld, when he said, And the building of the wall of it was of jasper, and the city was of pure gold like unto clear glass. For because all the Saints shall shine in the supreme brightness of bliss, it is described as constructed of gold. And because their very brightness itself is reciprocally open to them in each other's breasts, and when the countenance of each one marked his conscience is penetrated along with it, this very gold is described as like pure glass. For there the mind of every person no bodily frame of limbs will hide from the eyes of his fellow, but the interior will be given to view, the very harmony of the body too will also be plain to the eyes of the body, and each one will be in such wise distinguishable to another, as now he cannot be distinguishable to himself. But now our hearts, so long as we are in this life, because they cannot be seen in one by another, are enclosed not within glass vessels, but within vessels of earthenware; in which same clay in respect of the mind being affected the Prophet dreaded to stick, when he said, Deliver me out of the clay, that I may not stick fast. Which very tabernacle of bodies, Paul calls 'our earthly house,' saying, For we know that if our earthly house of this tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Therefore in this earthly house so long as we live, the mere partition wall of our corrupt state, so to say, we do not penetrate with the eyes of the mind, and the hidden things in each other we cannot see. Hence Holy Church desiring to see the form of her Spouse in the Godhead, yet not being able, because the fashion of His Eternal Being, which she longed to behold, His Manhood, which He took upon Him, hid from her eyes, says mourning in the Song of Songs; Behold he standeth behind our wall. As if she said in plain speech, 'I desire to see HIM now already in the appearance of His Godhead, but I am still shut out from the sight of Him by the wall of the flesh He has assumed.' Therefore so long as we live in this corruptible flesh, we see not the thoughts of the hearts in one another. Whence it is said by the same Paul, For what man knoweth the things of a man save the spirit of man that is in him? And again; 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. So then that City, which manifests the hearts of them that are in it to each severally and reciprocally, is described 'of gold like to pure glass,' that by the gold it may be represented bright, and by the glass transparent. But though all the Saints therein glitter with such wonderful brightness, and shine through with such extraordinary transparency, yet that Wisdom, by a likeness of Which they have all that they are, they 'cannot equal.' Therefore it is well said, The gold and the glass cannot equal it. For it is for this that all the Saints are brought to those eternal joys, that they may be like to God, as it is written, When He shall appear, we shall be like Him, for we shall see Him as He is. And yet it is written, O Lord God of hosts, who is like unto Thee? And again; Who shall be like unto God among the sons of God? Whence then shall they be like, and whence not like, but that to this 'Wisdom' they at once be like for a semblance and not like for equality? For by gazing on the Eternity of God, it is brought to pass upon them that they should be eternal, and while they receive the gift of seeing Him, by the receiving of Blessedness they copy the thing that they see. They are both like, then, because they are made blessed; and they are not like to the Creator, because they are a creature. And thus they both have a certain likeness to God, because they are without end; and yet they have no equality to the Incomprehensible One, because they have comprehensible being. For a 'lofty vessel of gold' did Elijah prove, 'a lofty vessel of gold' Jeremiah, 'lofty and overtopping vessels of gold' the old Fathers were. But this Wisdom of God, in order that It might redeem us from a carnal kind of life, appeared in the flesh, and he, who did not see that Wisdom in a true light, supposed that the Mediator between God and man, the Man Christ Jesus, was one of the Prophets, which Christ the eyes of the Elect held for God, when they saw by Him but Man. Hence it is said by Him to the holy Disciples, Whom do men say that I, the Son of man, am? And when they thereupon answered Him, Some say that Thou art John the Baptist; some Elias: some Jeremias, or one of the prophets; they were immediately interrogated touching their own perception; But whom say ye that I am? To whom Peter, answering directly in the voice of the whole Church, says, Thou art the Christ, the Son of the Living God. Thus, then, forasmuch as according to the declaration of Paul we 'know Christ, the Power of God, and the Wisdom of God,' for this Wisdom Peter refused to 'exchange vessels of gold lofty and overtopping,' because he understood concerning it no other thing than it was. For as has been said, a great 'vessel of gold' was John, a great 'vessel of gold' Elijah, a great vessel of gold Jeremiah. Now whoever accounted that That God was anyone of these, did 'exchange a vessel of gold high and overtopping' for this 'Wisdom.' But for this Wisdom the Church doth not 'exchange vessels of gold high and overtopping,' because it holds that Christ the Son of God is not one of the Prophets, but the One Lord of the Prophets. For seeing that 'Wisdom' Itself had come to her, she refused to keep herself fixed in those golden vessels, but was eager with certainty of faith to pass on into that Wisdom. Whence she saith in the Song of Songs; The watchmen that keep the city found me; to whom I said, Saw ye him, whom my soul loveth? It was but a little that I passed from them, but I found him, whom my soul loveth. For whom do we take 'the watchmen that go about the city' to be, but the former fathers and prophets who set themselves to watch by the voice of holy preaching for our safe keeping? but when the Church sought her Redeemer, she would not fix her hope in those same ancient preachers, in that she says, It was but a little that I passed from them, but I found him whom my soul loveth. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "Gold and glass can not be compared to it. This must be understood from a glass of perfect beauty: either the author means that there are men who prefer the brilliance of glass to the beauty of wisdom. "And the vases of gold given in exchange. That is to say, they are not given in exchange. " 18 "For her we will forget Gabis and what is most exquisite. All this compared to wisdom will be put aside. Or again: the Gabis and all that is most exquisite, the image of the proud, are completely forgotten, in order to draw wisdom from obscurity, through humility. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Nor shall they be mentioned in comparison with her. For wisdom is drawn from out of sight. For all the Elect of the Country Above are indeed holy and righteous, but by a participation of Wisdom, not by comparison therewith. For what are men compared with God? Now 'Light' Wisdom is used to be called, 'light' also the servants of Wisdom are wont to be called; but She as light lighting up, they as light lighted up; as it was written; That was the true Light, Which lighteth every man that cometh into the world. But to these it is only said, Ye are the light of the world. 'Righteousness' indeed Wisdom is called, 'righteousness' the servants of 'Wisdom' as well are called: but She righteousness that maketh righteous, they righteousness that is made righteous. For of God, Who is 'Wisdom,' it is said, That He might Himself be just and the Justifier; but these say, that we might be made the righteousness of God in Him. So then it is after one sort that the 'Light lighting' is to be reverenced, after another that the 'light lighted' is to be; in one way the Righteousness that maketh righteous, in another way the righteousness that is made righteous. Now Wisdom both is and is wise, nor has She for one thing to be, and for another thing to be wise; but the servants of 'Wisdom' are indeed able to be wise men, but yet they have not their being the same thing as being wise. For they may be, and not be wise. Wisdom hath life, but She hath not one thing, and is another thing, inasmuch as, to Her it is that to be that it is to live. But the servants of 'Wisdom' whilst they have life are one thing and have another, inasmuch as to whom to be is not the identical thing it is to live. For they may be after a sort, and yet not live. For to them it is one thing to be, and a different thing to live; for in the very first parent they had being by a beginning, and life by an addition, since man was first made of the earth, and afterwards as it is written; He breathed into his nostrils the breath of life. Now Wisdom hath being, She hath life; but this, which She hath, She Her own Self is. Wherefore She lives unchangeably, because she lives not by contingency, but essentially. He then alone Is truly with the Father and the Holy Spirit, to Whose Being ours compared, is not to Be. To this Wisdom if we be joined, we are, we live, we are wise. If we be compared to Him, we neither are wise, nor live at all, nor are. Hence it is that all the Saints, when they advance in the vision of God, the more they view the interior depths of the Divine Nature, see so much the more that they themselves are nothing. For it is no where read that Abraham confessed that he was dust and ashes except when he obtained to enjoy the converse of God. For he says, I have taken upon me to speak unto the Lord, which am but dust and ashes. For he would perchance have thought that he was something, if he had not perceived at all the true Essence that is above himself. But when for the contemplating of the Unchangeable One he was transported above himself, being filled with so mighty a power of contemplation, when he saw Him, he saw that he himself was nought but 'dust.' Hence it is that the Prophet being filled with the same Wisdom crieth out, Remember, O Lord, that we are but dust; who again viewing the unchangeableness of that Essence, saith, Yea, all of them shall wax old as doth a garment, and as a vesture shalt Thou change them, and they shall be changed; but Thou art the same, and Thy years shall not fail. Hence it is said to Moses, I AM THAT I AM: Thus shalt thou say unto the children of Israel, HE THAT IS hath sent me unto you. For He alone truly IS, Who alone unchangeably continues. For every thing that now is after this way, and now after another way, is near to not being. For to continue in its standing, it is not able. And in some manner there is a going on not to be, whilst from that which was, it is by the enforings of time ever being led away to some other thing. In order then that in the partaking of His Body we may be something, let us know and see our own selves, that we are well nigh nothing. Therefore it is well said, Nor shall they be made mention of in comparison with her; because vessels of gold high and overtopping, which by participation of Wisdom are fit objects of reverence to us, in comparison of Wisdom are not even fit to be made mention of. 'Wisdom is drawn from out of sight;' because whereas She is invisible, She cannot be found saving in an invisible way. And She is rightly said to be 'drawn' also, because like as we draw the breath, that the body may live, so from the interior depths of Wisdom the Spirit is derived, that the soul may hold on to life. Whence the Psalmist says, I opened my mouth, and drew in the spirit. Which very Wisdom, taking human flesh together with a rational soul, when It had presented Itself from the interior depths close at hand, because this world could not behold its invisible Maker, Him Whom it saw visible Man, it also knew as invisible God as well. The Gentile world was converted from the darkness of its unbelief, being before full of pride by its avertedness; signs and wonders being exhibited, faith gained ground; and the faith being spread abroad, the summit of Holy Church shone forth in reverence with all men. To which same when there were wanting open adversaries, she began to be tried by her own members. For numberless heresies springing up in her, they arrayed against her wars of cruel conflict. For she must be exercised at this time by toiling, who is on the way to her recompensing in that which follows. Whereby it has come to pass that some in her should come forth who should call the Mediator between God and man, the Man Christ Jesus, created mere man, but one by grace made God, and should attribute so much of holiness to him as they knew in the rest of the Saints, the same being His servants. Which persons blessed Job being inspired with the spirit of prophecy, reproves by the laying out of his sentence. — Morals on the Book of Job, Book XVIII Julian of Eclanum: "The highest and loftier things are not worthy of mention in comparison with it." He shows that not only amassed riches but also the heights of honors and the highest peaks of official dignity become worthless in comparison with it. "Wisdom is drawn from what is hidden." Since he had depreciated all the things that delight the eyes, or entice the other senses or deceive the minds, in comparison with the honor of wisdom, he also avenges [wisdom] from that offense, in order that it may not appear to be open to everybody, that is, it may not be accused of dwelling in the desires and the actions of the crowd. — EXPOSITION ON THE BOOK OF Job 28:18 Gregory the Dialogist: The topaz of Ethiopia shall not equal it. Neither shall the purest dyes be brought into comparison. What do we take 'Ethiopia' for, save the present world, which same by darkness of hue denotes a sinning people in the foulness of its merits. But sometimes by the name of Ethiopia the Gentile world in a special manner is used to be denoted, as being before black by the sins of unbelief. Which same on the Lord's coming, the Prophet Habakkuk beheld affrighted with fear, and says, The tents of the Ethiopians tremble with dread, the tents of the land of Madian. David also, the Prophet, seeing that the Lord should come for the redeeming of Judaea, but that first the Gentile world should believe, and afterwards Judaea should follow, (as it is written, Until the fulness of the Gentiles be come in, and so all Israel shall be saved,) says, Ethiopia, her hand shall be first to God; i.e. 'before that Judaea believes, the Gentile world being black with sins offers itself to Almighty God to be saved.' Now the topaz is a precious stone, and because in the Greek tongue to pan is the word for 'every thing,' on this account, that it shines bright with every colour, it is called 'topazium,' as if 'topantium.' But when the Gentile world being turned to God believed, numbers from out thereof were so enriched with the gift of His Spirit, that as with many colours, so with many virtues they shone bright. But lest any man be lifted up by the virtues he has received, it is now said by the holy man, The topaz of Ethiopia shall not equal it. As though he said in plain words; 'No one of the Saints, with however many virtues he may be filled, yet as being gathered out of this blackness of the world can equal Him, concerning Whom it is written, That holy Thing which shall be born of thee shall be called the Son of God. For we, though we are made holy, yet are not born holy, because by the mere constitution of a corruptible nature we are tied and bound, that we should say with the Prophet, Behold, I was shapen in wickedness, and in sin hath my mother conceived me. But He only is truly born holy, Who in order that He might get the better of that same constitution of a corruptible nature, was not conceived by the combining of carnal conjunction. To this Wisdom as it were a kind of 'topaz from Ethiopia wished to equal itself,' when a certain heresiarch said, 'I do not envy Christ being made God, because, if I wish even I myself may be made so.' Who imagined our Lord Jesus Christ to be God, not by the mystery of His conception, but by the promotion of grace, arguing by misconstrued proofs that He was born simple man, but in order to be God that He had advanced by merit, and on this account reckoning that both himself and any others might be made coequal with Him, which same are made the children of God by grace, not understanding nor minding that the topaz from Ethiopia is not equal to Him. For it is one thing for those born men to receive the grace of adoption, and another for one by the power of Godhead preeminently to have come forth God from the very conception. Neither is it possible that to the glory of the Only-begotten, possessed by nature, another glory should be equal, received by grace. For the Mediator between God and man, the Man Christ Jesus, is not as this one raves one person in His human nature, and another person in the Divine nature. Not conceived and brought forth simple man, did he afterwards obtain of merit that He should be God. But the Angel announcing it, and the Spirit coming, at once the Word in the womb, at once within the womb the Word made flesh, (that unchangeable Essence likewise remaining to Him which He has coeternal together with the Father and the Holy Spirit;) did take upon Him within the bowels of the Virgin that whereby He might both being Impassible suffer passion, and Undying suffer death, and whilst Eternal before the world be a temporal being in the end of the world, that through an unutterable mystery, by a holy conception and an inviolate birth, in accordance with the verity of both natures, the same Virgin should be at once the handmaid and mother of the Lord. For so is it said to her by Elisabeth; Whence is this to me that the mother of my Lord should come to me? And the Virgin herself at her conception said, Behold the handmaid of the Lord. Be it unto me according to thy word. And though He the same Being is one thing from the Father, and another thing from the Virgin, yet He is not one Person from the Father, and another Person from the Virgin. But the same Person is Eternal from the Father and the same a temporal being from the Mother, the same Who made is the same That was made, the same beautiful in form above the children of men in respect of the Divine nature, and the same of whom it is written; We saw Him, and there was no shew, and He hath not form nor comeliness, in respect of the human nature. The same before the world from the Father without mother, and the same at the end of the world from the Mother without father. The same a Temple, the same the Builder of the Temple. The same the Maker of the work, and the same the Work of the Maker, remaining one Person from both and in both natures, neither being confounded by the conjunction of natures, nor doubled by the distinctness of natures. We are to take note that the holy man, in order to shew that the Angels are widely distant from this Wisdom, says, Fine gold shall not be given for it. Which same that he might exhibit the ancient Fathers likewise, dealers with sacred Revelation, as inferior, added, Nor shall silver be weighed in exchange thereof. Moreover that he might point out that the wisdom of the philosopher is far beneath this Wisdom, he brought in; Nor shall it be compared to the dyed colours of India. And he subjoined, Nor to the most precious sardonyx stone, nor to the sapphire. Furthermore in order that he might shew that in that city Above no one attains to equality with the Only-begotten, he added; The gold or the glass cannot equal it. That he might make it appear that the Prophets likewise were beneath It, he added; Neither shall vessels of gold high and overtopping be exchanged instead of it. Nor shall they be mentioned in comparison with her. For Wisdom is drawn from out of sight. Whilst at the last, that he might rebuke the very heretics in the Church themselves as well, who on coming from the error of the Gentile world, split through pride the faith which they receive, he added; The topaz of Ethiopia shall not equal it. For those are called 'the purest dyes' who are genuinely humble, and genuinely holy, who know that from themselves indeed they have not the shew of virtuous attainments, but that they hold this by the gift of accessory grace. For they would not be 'dyed,' if they had possessed holiness by nature. But they are 'the purest dyes' because they keep in themselves with humility the superinduced grace of virtues which they have been vouchsafed. Hence it is that it is said by the voice of the Spouse concerning Holy Church; Who is this that cometh up blanched? For because Holy Church has not a heavenly life by nature, but on the Spirit adding Itself is arrayed with beautifulness of gifts, she is described not as white but as 'blanched.' And observe, that when he said above, Nor shall it be compared to the dyed colours of India, those same colours he did not bring in 'pure;' but in this place that he might distinguish the dye of true virtues from that staining of the philosophers, whilst speaking of dyes, he added 'the purest.' For those are rightly called 'the purest dyes,' who were aforetime foul through wicked deeds, yet, the Spirit coming upon them, are clothed with the brilliancy of grace, that they should appear to be far other than they were. Whence also 'Baptism,' i.e. 'dyeing,' is the name given to our own descending into the water itself. Since we are dyed, and we, who were before unsightly by the deformity of bad habits, on the faith being received are rendered beautiful by grace and the adornment of virtues. — Morals on the Book of Job, Book XVIII Ephrem the Syrian: These words suggest that even though Christ is presented through a simile, he is, however, above any simile or figure or type and is by no means comparable to the saints. He is said to be similar to the hidden and superior powers, but it is well known that they cannot even direct their looks to him. — COMMENTARY ON Job 28:21 Gregory the Dialogist: Whence then cometh wisdom? and where is the place of understanding? Seeing that it is hid from the eyes of all living. It deserves to be especially considered, that it is asked by the holy man, whence Wisdom cometh. For It 'comes' from Him from Whom It sprung. Now because It is born of the Invisible and Coeternal Father, the way thereof is hidden. Whence too it is said by the Prophet, And who shall declare His generations? Now 'the place of the understanding of her' is the mind of man, which mind the Wisdom of God when it has filled makes holy. And so because both He is invisible, from Whom It came forth, and it is doubtful to us in whose mind It rests as being understood, it is rightly said now, Whence then cometh wisdom? and where is the place of understanding? But this is very wonderful that it is directly brought in; seeing that it is hidden from the eyes of all living. For if the Wisdom, which is God, had been 'hidden from the eyes of all living,' then surely this Wisdom no one of the Saints would have seen. But see, I hear John agreeing with this sentence, who says, No man hath seen God at any time. And again, when I look at the Fathers of the Old Testament, I learn that many of those, as the very history of the Sacred Reading is witness, did see God. Thus Jacob saw the Lord, who says, For I have seen God face to face, and my life is preserved. Moses likewise saw God, of whom it is written, And the Lord spake unto Moses face to face, as a man speaketh unto his friend. This very Job saw the Lord, who says, I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. Isaiah saw the Lord, who saith, In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up. Michaiah saw the Lord, who saith, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left. What does it mean then that so many Fathers of the Old Testament have witnessed that they have seen God, and yet concerning this Wisdom, which is God, it is said, Seeing that it is hid from the eyes of all living? And John saith, No man hath seen God at any time. Seeing this, which is plainly given us to understand, that so long as we live here a mortal life, God may be seen by certain semblances, but by the actual appearance of His Nature He cannot be seen, so that the soul being inspired with the grace of the Spirit should by certain figures behold God, but not attain to the actual power of His Essence? For hence it is that Jacob, who bears witness that he had seen God, saw Him not save in an Angel. Hence it is that Moses who 'talked with God face to face, as a man speaketh unto his friend,' in the midst of the very words of his speaking, says, If I have found grace in Thy sight, shew Thyself manifestly to me, that I may see Thee. For assuredly if it were not God with whom he was talking, he would have said, 'Shew me God,' and not 'Shew me Thyself.' But if it was God, with Whom he was speaking 'face to face,' wherefore did he pray to see Him, Whom he was seeing? But from this requesting of his, it is inferred that Him he was athirst to perceive in the brightness of His Incomprehensible nature, Whom he had already begun to see by certain semblances, that so the heavenly Essence might be present to the eyes of his mind, in order that for the vision of Eternity there might not be interposed to him any created semblance with the circumstances of time. And so the Fathers of the Old Testament saw the Lord, and yet according to the voice of John, No man hath seen God at any time; and according to the sentence of blessed Job, the Wisdom Which is God is 'hid from the eyes of all living,' because by persons settled in this mortal life He was both able to be seen in certain comprehensible images, and not able to be seen in the Incomprehensible Light of Eternity. But if it is so, that by some while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation, the Eternal Brightness is able to be seen, this too is not at variance with the sentence of blessed Job, who says, Seeing that it is hid from the eyes of all living; because he that sees 'Wisdom,' Which is God, wholly and entirely dies to this life, that henceforth he should not be held by the love thereof. For no one has seen Her, who still lives in a carnal way, because no man can embrace God and the world at one and the same time. He who sees God dies by the mere circumstance alone, that either by the bent of the interior, or by the carrying out of practice, he is separated with all his mind from the gratifications of this life. Hence yet further it is said to that same Moses too; For there shall no man see Me, and live. As though it were plainly expressed, 'No man ever at any time sees God spiritually and lives to the world carnally.' Hence Paul the Apostle too, who as yet had learnt the invisible things of God, as he himself testifies, in part, related that henceforth he was dead all over to this world, saying, By Whom the world is crucified unto me, and I unto the world. For as we have already said far above, it is not enough for him to say, I am crucified to the world, except he also first out with, The world is crucified to me, that he might not only bear witness that he was dead to the world, but also that the world was dead to himself, so that neither he himself should covet the world, nor the world henceforth covet him. For if perchance there be two in one place, of whom one is alive, and the other dead, though the dead person does not see the living, yet the live one does see the dead. Now the Preacher of God, in order that he might shew that by the abasement whereby he had cast himself down in humbling himself he was now become such, that neither he himself longed after the world, nor the world after him; not only says that he was crucified to the world, that he himself as one dead should not see the glory of the world, that he might long after, but likewise declared the world crucified to him, wherein he had cast himself down to the ground with such humility, that the world itself likewise, as if dead to him, could not now at all see Paul as being humble and despised. But we are to know that there were some persons, who said that even in that region of blessedness God is beheld indeed in His Brightness, but far from beheld in His Nature. Which persons surely too little exactness of enquiry deceived. For not to that simple and unchangeable Essence is Brightness one thing, and Nature another; but Its very Nature is to It Brightness, and the very Brightness is Nature. For that to Its votaries the Wisdom of God should one day display Itself, He Himself pledges His word, saying, He that loveth Me, shall be loved of My Father, and I will love him, and will manifest Myself to him. As though He said in plain terms, 'Ye who see Me in your nature, it remains that ye should see Me in Mine own nature.' Hence He says again; Blessed are the pure in heart, for they shall see God. Hence Paul says, For now we see through a glass darkly, but then face to face; now I know in part, then shall I know even as also I am known. But because it is said concerning God by the first preacher of the Church, Whom the Angels desire to look upon, there are some who imagine that even the Angels never see God; and yet we know that it is spoken by a sentence of Truth, In heaven their Angels do always behold the face of My Father, Which is in heaven. Does, then, Truth sound one thing and the preacher of truth another? But if both sentences be compared together, it is ascertained, that they are not at all at variance with one another. For the Angels at once see and desire to see God, and thirst to behold and do behold. For if they so desire to see Him that they never at all enjoy the carrying out of their desire, desire has anxiety without fruit, and anxiety has punishment. But the blessed Angels are far removed from all punishment of anxiety, because never can punishment and blessedness meet in one. Again, when we say that these Angels are satisfied with the vision of God, because the Psalmist too says, I shall be satisfied when I awake with Thy likeness, we are to consider that upon satisfying there follows disgust. So then, that the two may rightly agree together, let Truth say, that they always see; and let the excellent Preacher say, that they always desire to see. For that there be not anxiety in desire, in desiring they are satisfied, and that there be not disgust in their satisfying, whilst being satisfied they desire. And therefore they desire without suffering, because desire is accompanied by satisfying. And they are satisfied without disgust, because the very satisfying itself is ever being inflamed by desire. So also shall we too one day be, when we shall come to the fountain of life. There shall be delightfully stamped upon us at one and the same time a thirsting and a satisfying. But from the thirsting necessity is far absent, and disgust far from that satisfying, because at once in thirsting we shall be satisfied, and in being satisfied we shall thirst. Therefore we shall see God, and it shall be the very reward of our labour, that after the darkness of this mortal state we should be made glad by His light being approached unto. But when we talk of His light being approached, that presents itself to the mind which Paul says, Dwelling in the light which no man can approach unto, Whom no man hath seen, nor can see. And again, I hear what the Psalmist says; Approach unto Him, and be enlightened. How then by approaching are we enlightened, if we see not the very Light by which we are able to be enlightened? But if by approaching to Him we see the very Light whereby we are enlightened, how is it declared to be unapproachable? Wherein it deserves to be considered that he called it unapproachable, but to every man that minds the things of men. Since sacred Scripture is used to mark all the followers of carnal things with the designation of the being 'men.' Whence the same Apostle says to certain persons at strife, For whereas there is among you envying and strife and divisions, are ye not carnal; and walk as men? To which he soon afterwards appends, Are ye not men? And hence he elsewhere brought forward the testimony; Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him. And when he had described this as hidden from 'men,' he added directly, But God hath revealed them unto us by His Spirit; separating his own self from the designation of 'man' in that having been transported above man he now tasted what is divine. So also in this place, when he told of the light of God being unapproachable, that he might shew to what persons unapproachable, he added, Whom no man hath seen, no nor can see. After his manner calling 'men' all whose taste is for things of man. Because they who have a taste for what is divine, are doubtless above men. Therefore we shall see God, if by a heavenly conversation we obtain to be above men. Not yet that we shall so see Him as He Himself sees His very own Self. For the Creator sees Himself in a way far unlike to that in which the creature sees the Creator. For as to the unmeasurableness of God there is a certain measure of contemplation set to us, because we are limited by the mere weight that we are a creature. But assuredly we do not so behold God, as He sees Himself, as we do not so rest in God, as He rests in Himself. For our sight or our rest will be to a certain degree like to His sight or His rest, but not equal to it. For lest we should be prostrate in ourselves, the wing of contemplation, so to say, uplifts us, and we are carried up from ourselves for the beholding Him, and being carried away by the bent of the heart and the sweetness of contemplation, in a certain manner go away from ourselves into Himself, and now this very going away of ours is not to rest, and yet so to go is most perfectly to rest. And so it is perfect rest because God is discerned, and yet it is not to be equalled to His rest, Who doth not pass on from Himself into another, that He may rest. And therefore the rest is, so to say, like and unlike, because what His rest is, our rest imitates. For that we may be blessed and eternal for everlasting, we imitate the Everlasting. And it is a great eternity to us to be imitating eternity. Nor are we heritless of Him Whom we imitate, because in seeing we partake, and in partaking imitate Him. Which same sight is now begun by faith, but is then perfected in Appearance, when we drink at the very springhead the Wisdom coeternal with God which we now derive through the lips of those that preach, as it were in running streams. — Morals on the Book of Job, Book XVIII Augustine of Hippo: "Where does wisdom come from? Man can only find it with the help of grace, so his heart must turn to God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And is kept close also from the fowls of the air. [MYSTICAL INTERPRETATION] For in Holy Scripture 'birds' are sometimes given to be understood in a bad sense, and sometimes in a good sense. Since by the birds of the air occasionally the powers of the air are denoted, being hostile to the settled purposes of good men. Whence it is said by the mouth of Truth, And when he sowed, some seeds fell by the wayside, and the fowls of the air came and devoured it; in this way, because evil spirits besetting the minds of men, whilst they bring in bad thoughts, pluck the word of life out of the memory. Hence again it is said to a certain rich man full of proud thoughts; the foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head. For foxes are very cunning animals, that hide themselves in ditches and caves; and when they face the light, they never run in straight courses, but always by crooked doublings. But the birds as we know with lofty flight lift themselves into the air. So, then, by the name of 'foxes,' the crafty and cunning demons, and by the title of the 'birds of the air' these same proud demons are denoted. As if he said, 'The deceitful and uplifted demons find their habitation in your heart; i.e. in the imagination of pride,' 'but the Son of Man hath not where to lay His Head,' i.e. 'My humility findeth not rest in your proud mind.' For as by a kind of flight that first bird lifted itself up, which said in the uplifted imagination of the heart; I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation in the sides of the North. I will ascend above the heights of the clouds. I will be like the Most High. Mark how he in flying sought the regions on high with pride. Which same flight also he recommended to the first of human kind as well. For they themselves by flying as it were tried to go above their own selves, when it was told them that they should taste and be like gods. And while they seek after the likeness of the Deity, they lost the blessings of immortality, which same would not by dying have gone into the earth, if they had been willing to stand with humility upon the earth. But, on the other hand, 'the birds of the air' are wont to be put in a good sense, as in the Gospel the Lord, when He was declaring a likeness of the kingdom of heaven by a grain of mustard seed, said, Unto what is the kingdom of heaven like? and whereunto shall I resemble it? It is like a grain of mustard seed, which a man took and cast into his garden, and it grew and waxed a great tree, and the fowls of the air lodged in the branches of it. For He is Himself 'a grain of mustard seed,' Who, when He was planted in the burial place of the garden, rose up a great tree. For He was 'a grain,' whereas He died, but 'a tree,' whereas He rose again. 'A grain,' through the abasement of the flesh, 'a tree,' through the mightiness of His Majesty. 'A grain,' because we have seen Him, and He was not regarded; but 'a tree,' because fairer in form than the children of men. The branches of this tree are the holy preachers. And let us see how wide they are stretched out. For what is said concerning them? Their sound is gone forth into all the earth, and their words to the end of the world. In these 'boughs the birds of the air rest,' because the holy souls, which by a kind of wings of virtues lift themselves up from earthly thinking, do in the word and consolations of these take breath from the wearying of this life. And so in this place after it was said of 'Wisdom,' It is hid from the eyes of all men; it is rightly added, It is kept close also from the fowls of the air: because being settled in the corruptible flesh, these very persons do not in seeing penetrate the mightiness of His Nature, who earn by holy contemplation even now to fly with wings. — Morals on the Book of Job, Book XIX Augustine of Hippo: "She escapes everyone's gaze. It is not for the indifferent. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Destruction and death say, We have heard the fame thereof with our ears. Who are denoted by the title of 'destruction and death,' save the evil spirits, who proved the inventors of 'destruction and of death,' as of their leader himself under the appearance of his minister it is said by John, And his name was Death. Unto whom all spirits of pride being subject, say concerning this 'Wisdom,' Which is God, we have heard the fame thereof with our ears, in this way, that the vision thereof doubtless they could not have with complete blessedness. For perfectly to see the Wisdom coeternal with God, is the same thing as to 'have.' Hence it is said to John of the reward of one conquering, I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. For in this life we are able either to know or see sometimes a thing even which we have not received; but to have 'a new name written on a white stone' is in an eternal recompense to have the knowledge of God strange to the faculties of men, which no man can know saving he that receiveth it. Therefore as we have said, because to see God is the same thing that it is to have, therefore the evil spirits do not see this 'Wisdom,' because being cast off through pride they were never able to have It. For they shut the eyes of the heart to the light of It, resisting the rays thereof shed abroad over them, as that may be also understood of the same evil spirits, which is written, They are of those that rebel against the light. And so for evil spirits to have 'heard of the fame of Wisdom,' but not to have seen that Wisdom, is at once to have ascertained the power thereof by its efficacy, and yet to have been unwilling to stand humbly under it. Hence it is said by the voice of Truth of the actual head of evil spirits, He was a murderer from the beginning, and abode not in the truth. — Morals on the Book of Job, Book XIX Augustine of Hippo: "The perdition and the death said:" men delivered to perdition and to death, living in delights. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God understandeth the way thereof; and He knoweth the place thereof. This Wisdom coeternal with God has 'a way' in one sense, and in another sense 'a place;' but only a 'place,' if a person understand it a place not local. For God is not capable of being held close after the manner of a body. But as has been said, a place not local is meant. The 'place' of 'Wisdom' is the Father, 'the place' of the Father is 'Wisdom,' as, Wisdom Herself bearing testimony, it is said, I am in the Father, and the Father in Me. So then the same identical Wisdom has 'a way' in one sense, and 'a place' in another sense; 'a way' by the passing of the manhood, 'a place' by the settledness of the Godhead. For She passes not by in the respect that She is eternal, but She does pass by in the respect that for our sakes She appeared subject to time. For it is thus written in the Gospel, And as they departed from Jericho, the Lord passed by. And, behold, two blind men, sitting by the way side, cried out, saying, Have mercy on us, O Lord, Thou Son of David. At whose voice, as it is there written, Jesus stood still, and restored light. Now what is it to hear passing by, but to restore sight standing still, but that by His manhood He compassionated us, Who by the power of His Godhead banished from us the darkness of our souls? For in that for our sakes He was born and suffered, that He rose again and ascended into heaven, it is as if Jesus passed by, because surely these are doings in time. But He touched and enlightened them standing still, because not as that temporal economy doth likewise the Word's Eternity pass by, Which while remaining in Itself renews all things. For God's standing is His ordering all things mutable by immutable purposing. He, then, Who heard the voices of those imploring Him while 'passing by,' restored light standing still. For though for our sakes He underwent things temporal, yet He bestowed light upon us by the same thing that He knows not to have the passing of mutability. Therefore because when He should through flesh appear to men was an uncertain thing, it is rightly said now, God understandeth the way thereof; and He knoweth the place thereof. As though it were expressed in plain words; 'To the thought of man the two are hidden, whether the time when by flesh Wisdom may come to men, or the mode how, even when he appears without, He continues invisible with the Father. Although this may also be understood in another sense. For 'the way thereof' is not inappropriately taken to be that actual thing that comes into the mind, and infuses itself into us in the interior. And 'the place thereof' the heart becomes, coming unto which She abides. Thus of this Her way it is said, The voice of one crying in the wilderness, Prepare ye the way of the Lord; i.e. 'Open in your hearts an entrance to Wisdom at Her coming;' as it is elsewhere said; Make a way for him, that ascendeth above the setting. For to 'ascend over the setting,' was by rising again to have got the mastery over that very death, He had undergone. And so he says, For him, that ascendeth above the setting, make ye a way; i.e. 'To the Lord on His rising again make a way in your hearts by faith.' Hence it is said to John by the Spirit; Thou shalt go before the face of the Lord, to prepare His way. For everyone that by preaching cleanses the hearts of those that hear him from the defilements of bad habits, prepares a way for Wisdom on Her coming. Thus, this 'Wisdom' hath 'a way,' and hath 'a place;' 'a way' whereby She comes, 'a place' wherein She abides; as She Herself saith; If any man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him. So then there is 'a way' by which She comes, 'a place' wherein She abideth. But whereunto does She come, Who is every where? Is it for Wisdom to come, by the enlightening of our mind to make the presence of Her mightiness to appear? And because it is doubtful to men both into what person's heart She comes, or in what man, after She has come, She rests in abiding there, it is rightly said now, God understandeth the way thereof, and He knoweth the place thereof. Because it appertains to the Divine sight alone to see, whether by what methods the perception of Wisdom may come to the heart of man, or whose soul shall not lose by deadly imaginations the understanding of life, which it has been vouchsafed. And because this same 'Wisdom' made manifest by the graciousness of the Manhood was destined in all the regions of the world to fill to the full the hearts of the Elect, ... — Morals on the Book of Job, Book XIX Augustine of Hippo: "It is the Lord who has traced his way. Humility, which is hidden from the birds of the sky. "And he knows his stay. Where is the seat of wisdom, if not the Father? Because it is written "I am in him, and he in me (1). They are for each other as a reciprocal dwelling. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For he regardeth the ends of the earth, and seeth all things that are under the heaven. For God's 'regarding' is the renewing to His grace the things that were lost and undone; whence it is written, A King that sitteth in the throne of judgment scattereth away all evil with His eyes. For by regarding He restrained the evils of our lightness, and bestowed great worth of maturedness. — Morals on the Book of Job, Book XIX Augustine of Hippo: "He has seen all that is under heaven. He knows everything, as he has created everything, in an invisible way. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who made the weight for the winds. And he weigheth the waters by measure. For in the Holy Scripture, by the rapidity and subtlety of the winds souls are used to be denoted, as it is spoken by the Psalmist of God; Who walketh above the things of the winds; i.e. 'Who passes above the virtues of souls.' Accordingly 'He made the weight for the winds,' in that whilst Wisdom from above fills souls, it renders them weighty with imparted maturity, not with that weightiness, of which it is said, Ye children of men, how long with a heavy heart. For it is one thing to be weighty in respect of counsel, and another in respect of sin; it is one thing to be weighty, by constancy, another to be weighty by offence. For this latter weightiness has weight of burthen, the other weight of merit. Thus, therefore, souls receive weight, that they should not henceforth with light motion glance off from their aim at God, but be made to settle into Him with immoveable weightiness of constancy. Still was that people lightly moved to and fro, of which it is said by the Prophet, And he went on frowardly in the way of his own heart. I have seen his ways: and I let him go. But weighty counsel in heart banishes all inconstancy of wandering. And because there are souls, that with light motion are now after one set of objects, now after another, Almighty God, because these very light waverings of men's minds He does not estimate lightly, by abandoning passes judgment on the wandering of the heart. But when through grace He regards the wandering mind, He fixes it into stedfastness of counsel. And so it is rightly said now, And made weight for the winds; because the light motions of the mind, when He deigns to regard with mercifulness, He directly fashions that mind to maturedness of constancy. Or otherwise to 'make weight for the winds,' is to qualify with intermixed infirmity the glory resulting from virtuous achievements, which is vouchsafed to the Elect here. Whence it is also subjoined; And he weigheth the waters by measure. 'Waters' in Holy Scripture are wont sometimes to denote the Holy Spirit, sometimes sacred knowledge, sometimes wrong knowledge, sometimes calamity, sometimes drifting peoples, sometimes the minds of those following the faith. Thus by water we have the Inpouring of the Holy Spirit represented, as when it is said in the Gospel, He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. Where the Evangelist following on added; But this spake He of the Spirit, which they that believe on Him should receive. Again, by water sacred knowledge is denoted, as it is said; And give him the water of wisdom to drink. By water likewise bad knowledge is wont to be designated, as when the woman in Solomon, who bears a type of heresy, charms with crafty persuasion, saying, Stolen waters are sweet. By the term of waters too tribulations are used to be signified, as it is said by the Psalmist, Save me, O God, for the waters are come in even unto my soul. By water peoples are denoted, as it is said by John, Now the waters are peoples. By water likewise not only the tide of peoples drifting away, but also the minds of good men that follow the preachings of faith, are denoted, as the Prophet saith, Blessed are ye that sow upon all waters. And it is said by the Psalmist; The voice of the Lord is upon the waters. In this place, then, what is denoted by the title of 'waters,' saving the hearts of the Elect, which by the understanding of Wisdom, have now received the hearing of the heavenly voice? Touching whom it is rightly said; And weigheth the waters by measure. Because the very Saints, who by the Holy Spirit bearing them up are transported on high, so long as they are in this life, that they may not swell high with any self-elation, are kept down by certain temptations, that they may never have the power to advance as much as they have the wish, but lest they should be exalted by pride, there takes place in them a kind of measure of their very virtues. It is hence that Elijah, after that by so many achievements he had advanced on high, was suspended aloft by a kind of measure, when he afterwards fled from Jezebel, though a queen, yet only a weak woman. For I consider with myself that this man of marvellous power drew down fire from heaven, and once and again by momentary beseeching consumed the captains of fifty with all their men, by a word shut up the heavens from rain, by a word opened the heavens to rain, raising the dead, foreseeing the several things to come, and, lo, again it occurs to mind, with what dismay he fled before a single weak woman. I see the man, as being stricken with fear, from the hand of God seeking death, yet not obtaining it, from the hand of a woman shunning death by taking to flight. For he sought death, whilst he fled, saying, It is enough; now, O Lord, take away my life; for I am not better than my fathers. Whence then was he so powerful as to perform those so numerous miracles? whence so weak as to be dismayed at a woman, except that 'the waters are weighed with measure;' that the very Saints of God should at once prevail greatly through the power of God, and again be limited by a kind of measure through their own infirmity. In those powers Elijah learnt what he had received from God, in these weaknesses what he had power to be by himself. That mightiness was power, this weakness the keeper of power. In these powers he shewed what he had received, in these weaknesses that which he had received he kept safe. In the miracles Elijah was to be brought out to view, in the weaknesses he was to be preserved secure. In the same way I see that Paul, encountering the perils of rivers and robbers, of the city and the wilderness, of sea and land, bridling the body by fasts and watchings, undergoing the ills of cold and nakedness, exercising himself watchfully and with pastoral care to the safe-keeping of the Churches, being caught up into the third heaven, and again caught up into Paradise, at once heard secret words which it is not permitted to man to utter, and yet is given over to an angel of Satan to be tempted; he prays that he might be released, and is not heard. And when I look to the mere beginnings of his conversion, I consider with myself that heavenly pity opens the heavens to him, and Jesus shews Himself to him from on high. He that lost the light of the body for a time, received the light of the heart for evermore. He is sent to Ananias, he is called A chosen vessel, and yet from that same city, which he had entered after the vision of Jesus, he departs in flight, as he himself bears witness, saying, In Damascus the governor under Aretas the king kept guard over the city of the Damascenes, desirous to apprehend me; and through a window, in a basket, was I let down by the wall, and so escaped his hands. Unto whom I will take leave to say, 'O Paul, already seest thou Jesus in heaven, and still dost thou fly man on earth? Art thou carried into Paradise, art thou made acquainted with secret words of God, and still art thou tempted by a messenger of Satan? Whence so strong, that thou art caught up to heavenly places, whence so weak that thou fliest from man on the earth, and still sufferest hard handling from a messenger of Satan, saving that the Same, Who lifts thee on high, again limits thee with the minutest measuring, that both in thy miracles thou shouldest preach to us the power of God, and again in thy fear cause us to remember our own infirmity?' Which same infirmity, however, that it may not draw us on into despair when it buffets us, whilst thou wert beseeching God touching thine infirmity, because thou wert not heard, to us also thou hast told what thou didst hear; My grace is sufficient for thee; for My strength is made perfect in weakness. Thus by the plain voice of God it is shewn that the guardian of power is frailty. For we are then kept to good effect within, when by God's appointment we are tempted to a bearable degree without, sometimes by bad propensities, sometimes by pressing misfortunes. For to these likewise, whom we know to have been men of mighty virtues, there were not wanting temptations and conflicts from the vices. Hence it is that for our encouragement the same great Preacher condescends to bring to view things of that kind concerning his own case, saying, 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. For the flesh forces down below, that the Spirit may not uplift, and the Spirit draws up on high, that the flesh may not bring to the ground. The Spirit lifts up, that we may not lie grovelling in the lower world, the flesh weighs down, that we should not be lifted up on account of the things on high. If the flesh tempted us, while the Spirit did not uplift us, too surely by the absoluteness of its tempting it would cast us down below. But again, if the Spirit lifted us above, while the flesh did not tempt, It would by that very uplifting prostrate us the worse in the fall of pride. But by a certain regulating method it takes place, that whilst each one of the Saints is already indeed transported on high inwardly, but is still tempted outwardly, he neither incurs the downfall of desperation, nor of self-exaltation; seeing that neither does outward temptation bring transgression to its accomplishment, because the interior bent draws upwards; nor again does this interior bent lift up into pride, because the exterior temptation abases whilst it weighs down. Thus by a high appointment we see in the interior advancement what we receive, in the exterior shortcoming what we are, and by a strange method it is brought to pass that a man should neither be lifted up on the ground of virtue, nor despair on the ground of temptation, because while the Spirit draws, and the flesh draws back, by the exactest regulating of the Interior Judgment, the soul is balanced in a kind of mean above the things below, and below the things above. — Morals on the Book of Job, Book XIX Augustine of Hippo: "The movement of the winds and the measurement of the waters (2). He designates the entire creation in one of its aspects. Is it not written that everything has been done with number, weight and measure (3)? To these traits we recognize the Creator. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When He made a decree for the rain, and a way for the sounding tempests, then did He see it and declare it; He prepared it, yea, and searched it out. By 'rain' the sayings of those that preach are used to be denoted. Whence it is said by Moses; Let my doctrine be waited for as the rain; whose words, that is to say, when they gently persuade are 'rain,' but when they thunder out terrible things touching the Judgment to come, they are 'sounding tempests.' And it deserves to be noted, that 'a decree is made for the rain,' in order that 'a way may be opened for the sounding tempests.' For a decree has been set to the preachers themselves, that by living they fulfil what by uttering they are forward to recommend. For the authoritativeness of speaking is lost, when the voice is not supported by the practice. For here it is said by the Psalmist, But unto the wicked God saith; What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth? seeing thou hatest instruction, and castest My words behind thee. For the words of God the preacher does cast behind himself, when the same that he says he thinks scorn to do. But when may another obey his sayings, whilst he himself rejects in practice what he preaches with the voice, and shews not to hear that he tells? Of this law of preaching it is written; Whosoever therefore shall break one of these least commandments, and shall teach men, he shall be called the least in the kingdom of heaven; but whoso shall do and teach them, the same shall be called great in the kingdom of heaven. 'The kingdom of heaven,' we see, He calls the present Church; concerning which it is written, And they shall gather out of His kingdom all things that offend. For in the Kingdom Above 'offences' that should have to be gathered out thereof do not take place. He then that breaks in practice, and teaches the like in words, in this kingdom of heaven shall be the least, in the other not even the least. Now 'He set a way to the sounding tempests,' when for His preachers He made access to the hearts of men stricken with dread of the Judgment to come. So first 'a law is set,' that afterwards 'a way may be opened,' because that voice pierceth the heart of him that heareth, which maintains by practice the thing that it has sounded with the lips. Now it was then when 'He set a law to the showers, and a way to the sounding tempests,' that God 'saw, declared, prepared, and searched' this 'Wisdom.' By a mode of speech customary to Holy Writ, for God to see is a phrase for causing us to see, as the Lord saith to the righteous man, Now I know that thou fearest God. And the Israelites are forewarned; The Lord your God proveth you, to know whether ye love the Lord your God, i.e. 'that He may make you to know.' At that time, then, when 'He set a law to the showers,' i.e. gave the precept of watching to the preachers, this 'Wisdom' made Incarnate He caused to be 'seen and declared' by the preachers, to be 'prepared and searched' by the hearers. Since he 'prepares' Her for himself, whosoever by living aright is procuring Her favourable against the Day of Judgment. And observe that there are four particulars spoken respecting her. For he says, He did see it and declare it, He prepared it, yea, He searched it. Thus He 'saw,' in that She is 'a Likeness;' He 'declared it,' in that She is 'the Word;' 'prepared it,' in that She is a remedy; and 'searched it,' in that She is a thing hidden from sight. But this, viz. that the Eternal Wisdom of God is 'the Likeness' and 'the Word' of the Father, when is it penetrated by the mind of man? For who might understand either a Word apart from time, or a Likeness apart from limiting. Therefore there was need for something to be said, which man might recognise concerning Her by himself. — Morals on the Book of Job, Book XIX Augustine of Hippo: "In creating, he counted as he saw. To create, he did not look outward, but in himself, as the true architect. "And the way to the sound of storms. Storms here designate temptations and temptations, those which are experienced by them; as one would say the cries of shipwreck, for the shouts of shipwrecked people. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: Nothing has more value than that art, nothing is more powerful than that wisdom. "The fear of the Lord, that is the beginning of wisdom, and all those who practice it have good understanding." That is the greatest of all goods. Supreme wisdom is to worship God, not to take trouble to make useless notices, and especially to enquire about events. Do not believe that you may find a different wisdom. — COMMENTARY ON Job 28:28 Augustine of Hippo: "Then he saw it, and manifested it. God predestinating men saw in what way they would engage at the moment of temptation. "He has prepared and searched for it; By predestinating and not by acting. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And unto man He said, 'Behold, the fear of the Lord, that is Wisdom; and to depart from evil is understanding.' As though it were spoken in plain speech; 'Man, turn back to thine own self; sift thoroughly the secrets of thine own heart. If thou findest out that thou dost fear God, surely it is plain that of this Wisdom thou art full. Which same if thou art not able to learn what in herself She is, meanwhile thou henceforth findest what She is in thyself. For She that is feared in herself by the Angels, in thee is called 'the fear of the Lord.' Because it is certain that thou possessest Her, if it is not uncertain that thou dost fear God.' Hence also it is said by the Psalmist; The beginning of Wisdom is the fear of the Lord, because She then begins to penetrate the heart, when She disturbs it by the dread of the final Judgment. Therefore the Word of God draws Itself in to our littleness; just as a father, when he speaks to his little child, in order that he may be able to be understood by him, talks stammeringly of his own accord. For because we are unable to penetrate the nature of Wisdom, what She is in herself, by the condescension of God, we have heard what She is in us, when it is said, Behold, the fear of the Lord, that is Wisdom. But because he really understands the force of Divine fear, who keeps himself from all bad practices, it is rightly subjoined; And, to depart from evil is understanding. — Morals on the Book of Job, Book XIX Gregory the Dialogist: Moreover Job continued his parable, and said. [ALLEGORICAL INTERPRETATION] For because a parable is a name for a likeness, it plainly appears that through a form of exterior words he speaks mysteries, who with reference to speaking is recorded to have 'taken up a parable.' For when he relates his own circumstances, he is telling all the things that are to come to Holy Church, and through the thing that he himself undergoes he points out what she should undergo. But sometimes he so mixes the words of his own history, that he sounds not of any thing allegorical, while sometimes he so utters his own sorrows as though he were giving utterance in the voice of the sorrowing Church. But in the last part of his discourse, he designates the last time of the Church, when her adversaries, i.e. carnal persons, or heretics and pagans, whom she now busies herself to repress by the authority of wisdom, being set up with unbridled boastfulness, she is obliged to put up with, while derided. Whence in this discourse likewise it is said; But now they that are younger than I have me in derision, whose fathers I would have disdained to put with the dogs of my flock. And the very principle of the arrangement requires that by the last words of blessed Job, the last days of Holy Church should be denoted, when, persecution increasing, she is forced to bear the undisguised voices of heretics, when those motions of their hearts, which they now cover up within the depths of their thoughts, they then disclose in the utterance of error made manifest. For now, as it is said by John, the dragon is imprisoned and held fast in the bottomless pit, because the wickedness of the devil is hidden from sight in their crafty hearts. But, as is there said, the dragon shall be brought forth out of the bottomless pit, because whatsoever is now covered over from fear, then against the Church openly out of the hearts of the wicked is all that serpent's venom brought to light. For now the envenomed feeling hides itself from sight under a flattering tongue, and malevolence of craft as it were covers itself with a kind of bottomless pit of dissembling. Now the Lord, as it is expressed by the voice of the Psalmist, gathereth the waters of the sea as in a skin. For the 'skin' is carnal thinking. So 'the waters of the sea are gathered in a skin,' when the bitterness of a froward mind does not burst forth outwardly into the voice of unhallowed liberty. Surely the time shall come, when the froward and the carnal speak forth against her with unreserved voice that which they now go about with secret thought. The time shall come when they shall oppress the Catholic Church not only with unjust words, but with cruel wounds. For from her adversaries the Church suffers persecution in two ways, viz. either by words or by swords. Now when she bears persecution by words, her wisdom is put in exercise, when by swords, her patience. Now persecutions of words we do now too as well daily undergo at the hands of heretics, when heretics themselves flatter us with crafty tongues and with feigned humility, but the persecutions of swords are destined to follow towards the end of the world, that the grains to be stored up in the heavenly granaries may be the more genuinely cleared of the chaff of sins, the more straitly they are bruised with affliction. Then all the Elect, that may be caught in that tribulation, call to mind these times when now the Church secures the peace of the faith, when she holds under the proud necks of heretics, not by the potency of her highness, but by the yoke of reason. They call to mind ourselves, who are passing quiet times of faith, who, though we be straitened in the wars of the nations, yet are not driven to extremity in the sayings of Fathers. Thus blessed Job bearing a type of Holy Church, which is then found in these straits, and yet remembers herself of our tranquillity, as I said, describes the particulars of himself past, and tells the particulars destined to come to others... — Morals on the Book of Job, Book XIX John Chrysostom: What do the words "he adds at the beginning of his speech" mean? It is not that he completes his speeches, but he comes back to his starting point, without allowing his adversaries to interrupt him or to begin new arguments. What does he say? I would like to live one month of my old happiness in order to shut your mouth and to show you who I was."One month comparable to a month of my past days." He calls for nothing extraordinary, only to live his past happiness for thirty days and to enjoy that prosperity with which nobody can provide him anymore. Then he describes it through his words. In fact, since it was impossible now [to live his past happiness], he shows it through his words and says what he did and how he lived before. See the piety of the man: he attributes everything to God. In fact, it is impossible that a person deprived of divine help may ever stand. — COMMENTARY ON Job 29:2A Gregory the Dialogist: Who would give me that I might be as in the months past? For Holy Church being borne down with sorrows is to say many like things. For it shall be for her to be besieged with such great tribulations, as with great sighing to long for these times, which we undergo with great sorrow. So then let her say, let her say in the voice of blessed Job, Who would give me that I might be as in the months past? For because an appointed number of days has the name of 'months,' what else does he signify by the title of months, but the gatherings of souls? For days, while they are gathered in months, are removed away, because in this time as well Holy Church, while she gathers in souls shining bright with the light of truth, hides them in the interior depths. Sometimes also a month is put for perfection, as when the Prophet says, It shall be a month from a month; i.e. perfection in rest to those, to whom there may now be perfection in practice. So let her remember her perfection of old, let her bring back to mind with what preaching of hers, by souls gathered in, she carried off her gains, and being straitened by tribulations, let her say, Who would give me that might be as in the months of old? — Morals on the Book of Job, Book XIX John Chrysostom: If he actually searched for his former happiness, that was in order to show the providence of God; this is clear when he says, "In the days when God watched over me." Then he gives evidence of this godly watch. "When his lamp," he says, "shone over my head." This means, you will make the light of my lamp shine, because a lamp is really necessary, if the present darkness is deep, if the difficulties of my situation are serious, as well as the assaults of physical suffering, and the plots of the wicked and the fights and attacks of cruel demons. All this shows that "by his light I walked through darkness." You see that darkness invades everything and that "light shines through darkness." But, as natural darkness is useful to have rest, it is not useful because of its own nature but thanks to the wisdom of God, who has created everything. — COMMENTARY ON Job 29:2A-5 Augustine of Hippo: "Who will bring me back to the months of my first days? This seems to apply to the Church united to Jesus Christ, its head; as if it were in the time when tribulation and trials abound, in these days announced by the Lord in these words: "The days will come when you will desire to see one of the days of the Lord, and you will not see it (4). In fact, when the Savior was on earth, no anxiety came to pierce the nascent Christian people: he was composed of the first believers, among whom more than five hundred brothers, to whom, according to the testimony of the Apostle, the Lord deigned to appear after his resurrection (5). There was no reason then to fear seeing the Church badly governed, nor divided by the betrayals of heresy or schism. Nor did she suffer from external persecution: there was still no trial for her either inside or outside. Job speaks here in the name of humanity, that is to say, the people of the New Testament, desiring to see these days again, as the Savior had predicted. He calls them months, not years, because from the moment Christ chooses His disciples until His death, we can only count months, not years. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: As in the days when God preserved me; when His lamp shined upon my head, and when by His light I walked through darkness. For then, persecution forcing thereto, she sees multitudes of the frail fall from her, whom now as a mother she cherishes as her little ones within the bosom of peace, and keeps close within the quiet cradles of faith, seeing that being mixed with the strong they are nurtured by the very tranquillity of the faith. But then many such are destined to fall, and through the bowels of charity, whatever it sustains in the damage of the little ones, the mind of the perfect laments that itself undergoes. For every damage of the weak is by compassion made to pass to the hearts of the strong, Whence it is said by Paul, Who is weak, and I am not weak? who is offended, and I burn not? For a man is perfect in such proportion as he perfectly feels the sorrows of others. Whence Holy Church, being brought to a pass by the weak ones falling at that time, shall say with right, As in the days when God preserved me; because herself she then accounts to fall in those, who now sees herself in these to be kept safe. And it is well said, When His lamp shined upon my head, and when by His light I walked through darkness. For by the term of a 'lamp' the light of Holy Scripture is represented, whereof the Shepherd of the Church himself saith, We have also the word of prophecy more sure; whereunto ye do well that ye take heed, as unto a lamp that shineth in a dark place, until the day dawn and the day-star arise in your hearts. And the Psalmist saith, Thy word is a lamp unto my feet, and a light unto my path. Now because our topmost part is the mind, the mind is rightly styled by the designation of 'head.' Whence it is said by the Psalmist, Thou hast anointed my head with oil. As if he said in plain terms, 'Thou hast filled my soul with the fatness of charity.' And so now 'the lamp shines upon the head' of the Church, because the sacred Oracles enlighten the darkness of our minds, that in this darksome place of the present life, whilst we receive the light of the word of God, we should see what things are to be done. Now she 'walks by His light in darkness,' because the Holy Church Universal, though it penetrate not the secrets of another's thought, because as it were it does not know the face in the night, yet it sets the steps of good practice, being governed by the light of Heavenly Revelation. — Morals on the Book of Job, Book XIX Augustine of Hippo: "When his light shone above my head. It is the Lord visible in his flesh, or his word made sensible by this bodily presence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: As I was in the days of my youth, when God was secretly in my tabernacle. As of each individual man, so is the age of Holy Church described. For she was a little one, when fresh from the birth she was unable to preach the Word of Life. Hence it is said of her, My sister is a little one, and she hath no breasts; in this way, that Holy Church, before she made progress by accessions of virtue, was not able to yield the teats of preaching to the weak ones her hearers. But the Church is called 'adult' when being wedded to the Word of God, filled with the Holy Spirit, by the office of preaching she is with young in the conception of children, with whom by exhorting she travails, whom by converting she brings forth. Of this age of hers it is said to the Lord; The young maidens have loved Thee. For all the Churches, which constitute one Catholic Church, are called young maidens, not now aged by sin, but young ones by grace, not barren by old age, but by the age of the soul fitted for spiritual fruitfulness. Accordingly then, when in those days being as it were enfeebled by a kind of old age she hath not strength to bring forth children by preaching, she calls to mind the bygone fruitfulness, saying, As I was in the days of my youth. Though after those days wherein she is borne down, yet, this notwithstanding, now at length towards the actual end of times, she is empowered with a mighty efficacy of preaching. For the Gentiles being taken in to the full, all the Israelitish people that shall then be found she draws into the bosom of the faith. Since it is written; Until the fulness of the Gentiles be come in, and so all Israel shall be saved. But before those times there shall be days, in the which she shall appear for a little while borne down by her adversaries, when too she remembers these days, saying, As I was in the days of my youth; when God was secretly in my tabernacle. What in this place do we take the 'tabernacle' for but the dwelling-place of the mind? Because by all that we do with taking thought, we dwell in the counsel of our heart. But whoever in silence thinks of the precepts of God, to him 'God is secretly in his tabernacle.' For he had seen the dwelling-place of his heart to be before the eyes of God, who said, And the meditation of my heart always in Thy sight. For outward deeds are open to the eyes of men, but widely and incomparably more our interior and minutest thoughts are open to the eyes of God. For, as it is written, all things are naked and opened unto the eyes of Him. And oftentimes in the outward deed we are afraid to appear disordered before the eyes of men, and in the interior thought are not afraid of the regard of Him, Whom, whilst He sees all things, we see not. For we are much more discernible by God within than we are by men without. And hence all the Saints scan themselves both within and without on every side, and are in fear of either shewing themselves blameworthy outwardly, or wicked inwardly to the invisible seeing. It is hence that the living creatures, which are seen by the Prophet, are recorded to be 'full of eyes round about and within.' For he that orders his outward circumstances respectably, but disregards the inward, has eyes 'round about' but not 'within.' But all the Saints, because they at once scan their exterior ways round and round that they may furnish good examples in themselves to their brethren, and watchfully mark their interior ways, because they are providing themselves irreproachable for the regarding eye of the Interior Judge, are described as having eyes both 'round about and within;' and that they may please God, even more do they make themselves complete within their interior self, as it is said by the Psalmist as well of Holy Church, All the glory of her, the king's daughter, is from within. But because she keeps her outward things also irreproachable, he added with justice concerning her; Clothed about in clothing of wrought gold with embroidery. That she should be at once beautiful to herself 'within,' and to others 'without,' both advancing herself by interior glory, and instructing others by the outward examples of deeds. Thus then let blessed Job say in himself, yea, let him say in the person of the Church Universal, When God was secretly in my tabernacle. — Morals on the Book of Job, Book XIX Augustine of Hippo: "While the word of God kept my house," to keep the way of it pure. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When the Almighty was yet with me; and when my servants were about me. Now all that stand in awe of the divine precepts become God's 'tabernacle.' Hence as we have already said above, 'Truth' saith by Himself of the man that keeps His commandments, I and My Father will come and make Our abode with him. Contrariwise the wicked severally, whereas they do not aim at the things within, pour themselves forth without in the thoughts of their hearts. Whence it is said to them by the Prophet, Turn back to the heart within, O ye transgressors. And again, Woe to you that devise a vain thing. Since in their actions they are afraid of men, whom they see with bodily sight, and God, Whom they do not see, they do not account to be present to them. Contrary whereunto it is said in commendation of a righteous person, seeing that he disregarded the king of Egypt, and obeyed the commandments of God, For he endured, as seeing Him Who is invisible. For the wicked ruler of the earth he as it were saw not, in that he banished him from the eyes of the heart. But the King Invisible 'as seeing,' 'he endured,' because from the regarding of His fear he turned not aside the eye of the soul. So Holy Church being taken then in great tribulations, when she sees many by evil imagining depart from God, surely she sees the tabernacle of their mind on God's departing to remain empty, and justly lamenting, she says, When God was secretly in my tabernacle. By which words, and not inappropriately, the feigning of religion is likewise bewailed, because there are those even now that aim not to be, but to seem Christians. These without question have God in public, not 'in secret.' But Holy Church desires to have God 'in secret,' because He regards those really faithful ones, whom He knows to be holding on to the life of faith with complete affection. Which same, as well also with reference to the external uprightness of her activity, saith, When the Almighty was yet with me: when my servants were about me. 'Servants' surely those are called, who do the bidding of the heavenly precepts. Whence the Lord saith by the Prophet, Behold I, and my servants which the Lord hath given me. And again in the Gospel, Servants, have ye any meat? And so now 'the servants are round about her,' because in all nations almost there are found those that keep the commandments of heaven, and obey the rules of spiritual discipline. Which servants, too truly, shall then be lacking to do her service, when the wicked doers, that shall be found, despise her spiritual precepts. — Morals on the Book of Job, Book XIX Augustine of Hippo: "And let my servants around me. Those who, humble and submissive, knew how to provide for all my needs, — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When I washed my feet with butter. And the rock poured me out rivers of oil. Whereas we have already frequently said that Christ and the Church are one person, He, that is to say, the Head of that Body, and She the Body of that Head; these words are to be understood after the voice of the Head in one way, after the voice of the Body in another way. Whom then do we take for 'the feet' of the Lord, but the holy Preachers. Of whom He saith, And I will walk in them. Thus 'the feet are washed with butter,' because the holy Preachers are filled to the full with the fatness of good works. For, as we have already said above, scarcely is the mere preaching itself carried on without something being done wrong. For any man preaching is either drawn on into some slight indignation, if he is despised, or into some little glorying, if he is reverenced by those that hear him. Whence the Apostles too had their feet washed, that from any slight defilement contracted in the act of preaching itself they might be cleansed as from a sort of dust collected by a journey. And blessed James saith, My brethren, be not many masters. And a little after, For in many things we offend all. Thus 'the feet are washed with butter,' because the dust gathered by glory in preaching is steeped and cleansed by the fatness of good works. Or otherwise 'the feet are washed with butter,' when the wages owing are paid to the holy Preachers by those that hear, and those whom the imposed labour of preaching exhausts, the richness of good practice exhibited by the disciples cheers; not that they preach for this that they may be fed, but that they are therefore fed, that they may preach; i.e. that they may hold up to preach; not so that the action of the preacher should pass into the aim of getting support, but that the ministering of support should be made subservient to the usefulness of preaching. Whence by good preachers it is not for the sake of the means of living that preaching is rendered, but for the sake of preaching that the means of living are accepted. And as often as what is wanted is bestowed on those that preach by those that hear them, they are not used to take delight in the benefit of the good things, but in the reward of those bestowing them. Whence it is said by Paul, Not because I desire a gift, but I desire fruit. For the 'gift' is the actual thing that is bestowed; but the fruit thereof is if with a kindly disposition a thing be bestowed in the pursuit of the future recompense. So we receive the gift in the thing, the fruit thereof in the heart. And because the Apostle was fed rather by the recompense of his disciples than by the benefaction, he avouches that he 'seeks not a gift,' but 'fruit.' Hence he straightway added, saying, But I have all and abound. Therefore 'the feet are washed with butter,' when the holy preachers, as we said, worn out by the actual preaching itself, are regaled with the good deeds of their hearers. For the weary 'feet' he had 'anointed with butter,' who heard, Because the bowels of the Saints are refreshed by the brother. With this 'butter the foot was anointed,' which was held fast in fetters, saying, The Lord give mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain. So then if by the voice of the Head we form our estimate of the words, we do rightly as has been said in taking 'the feet' for preachers. But if we are to interpret these words in the voice of the Body alone, then the feet of the Church are the ministers of inferior works, which whilst they enforce the things that are without for necessary purposes, by the lowest ministration stick to the ground like feet. But they that are at the head, who are intent on the pursuit of instruction, ought with heedful care to question the hearts of the busied, and by the voice of frequent admonition to administer to them that pouring in of richness which they themselves as disengaged receive. For because in one body the members are interested for one another reciprocally, just as our outermost parts are stayed up by their ministrations, so it is necessary that their interior parts should be filled by our pursuits. When then to persons devoted to the extremest offices the holy doctors preach the anointing oil of our Lord's Incarnation, they 'wash the feet with the butter' of utterance. Moreover the feet are accustomed to be lacerated by the mere ruggedness of the way; whence it is altogether difficult at once to go a journey in the earthly actions of this life, and not sustain any wounds at all from the exertion of the journey. And so when the rulers keeping watch call back to their heart within their hearers engrossed with exterior concerns, that they may ascertain what evil things they have committed amidst the very deeds allowed to be done, and that what they find out they may bewail, 'they wash the feet with butter;' because to the wounds of these persons they administer the ointments of penitence. Therefore let Holy Church being unspeakably afflicted remember how in the time of her peace she purified by the word of exhortation even the furthest members in herself, and let her say, When I washed my feet with butter. [HISTORICAL INTERPRETATION] Which it is wonderfully interesting to view in the case of blessed Job, who amidst so many cares of property, so many interests for children, so many engagements of sacrifices, preached to his dependents, howsoever the very farthest, the good things of the life ensuing, that those he might inoculate touching heavenly things, who were working for him at earthly services. What do we Bishops say to all this, who to those committed to us care not to render the word of life, when a wedded husband, neither the secular garb, nor the management of large means were able to debar the office of preaching. [ALLEGORICAL INTERPRETATION] But saving the historical verity, let us now return to the words of Holy Church, who tells by blessed Job, i.e. by the mouth of a Member of her own, how great are the things that she shall suffer in the last time, when she remembers her past fortunes, when by that same richness of the word the life of those in action was cleansed. Who in more fully following out that same watchfulness of her preachers adds; And the rock poured me out rivers of oil. That by the title of a rock Christ is denoted, the great Preacher avouches, saying, And that rock was Christ. Which very 'rock' doth now 'pour out rivers of oil' for the use of Holy Church, because the Lord by speaking therein gives out the preachings of the interior anointing. 'From this Rock that river of oil issued forth,' the book of Matthew, the book of Mark, the book of Luke, and the book of John. In the several regions of this world for all the preachings she put forth, this 'Rock poured out' as many 'rivers of oil' by the mouths of the Apostles. As many times still 'a river of oil is poured out from this Rock,' as often as to the minds of the hearers, to be anointed by the Holy Spirit, those things are explained which are spoken concerning Christ in the old Books. And they are called 'rivers of oil,' because they run out and anoint; in which same he that is dipped is anointed, and he that is anointed is fattened within. Of which fatness doubtless it is that the Psalmist saith, Let my soul be filled as with marrow and fatness. It may be that by the designation of oil the actual anointing of the Holy Spirit is denoted, whereof it is said by the Prophet; And the yoke shall rot at the presence of the oil. For 'the yoke doth rot at the presence of the oil,' because whilst we are anointed with the grace of the Holy Spirit, we are set free from the bondage of our captivity; and whereas the proud dominion of the evil spirit is thrown off, the yoke is broken in pieces, wherewith the necks of our liberty were borne down. Of this oil again it is written; A vineyard was made to my beloved on the horn, a child of oil. For 'a child of oil,' the faithful people is called, which is engendered to the faith of God by the interior anointing of the Holy Spirit. And so at that time let Holy Church, being borne down by countless sorrows, recal to remembrance the gifts of the Spirit and the marvellous preachings which are her's now, and let her bewail her own silence, saying, The rock poured me out rivers of oil. — Morals on the Book of Job, Book XIX Augustine of Hippo: "As butter ran down my ways. My morals broke through my faith and my good works. "And that for me milk flowed in abundance from the mountains. That the prophets were perfectly understood by the little ones. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When I went out to the gate of the city, and in the street they prepared me a chair. It was the custom of the ancients, that the elders should sit together in the gates, and judge the cases of those entering in, that so the people of the city might be the more peaceful, in proportion as it was not allowed to those at variance to enter in. Now we in revering the sacred history hold it certain that all this blessed Job did for the sake of the observance of just dealing, and we are led to the investigating the mysteries of the allegory. What then is denoted by 'the gate of the city' saving every good action, by which the soul enters in to the company of the heavenly Kingdom? Hence the Prophet saith; Thou, that liftest me up from the gates of death, that I may declare all Thy praises in the gates of the daughter of Sion. For 'the gates of death' are bad actions, which drag to destruction; but because 'Sion' is the word for 'a viewing,' 'the gates of Sion' we interpret good actions, by which we enter into the Country Above, that we may view the glory of our King. But what is denoted by the seat but the authority of mastership. Now 'a street' in the Greek tongue is equivalent to 'breadth.' And so now Holy Church goes forth to the gate of the city, because that she may obtain access to the heavenly country, she puts herself out in holy actions. For whom there is 'a seat prepared in the street,' because in the breadth of high authority she displays the freedom of her mastership. For she that proclaims with public announcement the right things she has a perception of as it were 'sits in the street on the seat,' in that she fears no one for her preaching, and oppressed by alarms for no man buries herself under silence. Does not she in public sit in command to teach, whom at one and the same time truth in perceiving and power in teaching bear up? — Morals on the Book of Job, Book XIX Augustine of Hippo: "When in the morning I went around the city. Or when the light cast out the darkness of fear, or does it mean that in the cradle of his Church he was neither sufficiently hidden nor sufficiently known? "And on the public place a seat was prepared for me. The multitude gave me the authority to instruct. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The young men saw me and hid themselves, and the old men rose up and stood. If we give heed to the history, the things that he said we believe, if to the allegory, we see the things that he foretold; for those use to be called 'young men' who are not burdened with any weightiness of counsels. But Holy Scripture is used to call those 'elders,' not who are ripe by amount of years alone, but by ancientness of character. Hence it was said by one that was wise; For venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and a spotless life is old age. Whence the Lord also rightly saith to Moses; Gather unto Me seventy men of the elders of Israel, whom thou knowest that they are elders of the people. In whom what else is required saving the old age of the heart, when such sort of persons are bidden to be chosen who are known to be elders? For if it were the old age of the body that were sought for in them, they might have been known by as many as they might have been seen by. But whereas it is said, whom thou knowest that they are elders of the people; doubtless it is clear that the old age of the mind and not of the body is told as fit to be chosen. Thus now 'the young men see Holy Church, and hide themselves, and the old men rise up and stand,' because her activity and uprightness the immature are afraid of, the aged magnify. They that are light of mind flee, but the grave and perfect do homage to her by rising up to the merits of her life. Since the discipline thereof the perfect sort love, the imperfect ones blame. And so 'the young men see her and hide themselves,' because they are afraid to be detected in their hidden courses of conduct. But 'the elders rise up and stand,' because all the perfect make it appear by humility how much they have gained ground in good practice. But because he describes all this of his own people, let him describe as well how he is feared by foreign people. — Morals on the Book of Job, Book XIX Augustine of Hippo: "At my sight the young men hid themselves:" those who followed their evil desires. "But the old men were rising," the prudent ones. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The princes ceased to speak, and laid the finger on the mouth. The rulers held their peace, and their tongue cleaved to their throat. Who else in this place can be understood as leaders or princes, but the framers of heretical evil? Concerning whom it is said by the Psalmist, Strife was poured out upon their princes, and they led them aside in the pathless place, and not in the way. For these identical persons, while they are not afraid to interpret the dispensation of God in a wrong sense, assuredly draw the common herds subject to them not into that way which is 'Christ,' but into 'a pathless place:' over whom 'strife also is lightly said to be poured out,' because by their statements they contradict mutually themselves. For Arius in receiving three Persons in the Divine Nature believed three Gods as well. Contrary to whom Sabellius taking up one God believed there was one Person. Between whom Holy Church unswervingly holding the right pathway of her preaching both in proclaiming one God, asserts against Sabellius three Persons, and in asserting three Persons, confesses against Arius one God. Again, because in sacred Revelation Manichaeus found virginity to be commended, he condemned marriage. But on the other hand Jovinian, because he knew marriages to be allowed, despised the pureness of virginity. Whence it takes place that, heretics being always at cross purposes by a wrong apprehension, reciprocally their wickedness is at once in accordance with itself in sin, and at variance with itself in opinion. But on the other hand Holy Church midway between the disputes of either side moves with composed peace, and knows so to receive the higher good, that she also knows to venerate the lower, so that she should neither equal the highest to the lowest, nor again despise the lowest whilst she venerates the highest. And so now the rulers of heretical multitudes considering well the authority of Holy Church cease to speak, and as it were 'put the finger on their mouth,' whilst with false complaints they signify that they are restrained not by the reasoning of the voice but by the hand of power. 'The rulers hold their peace,' because those same persons who endeavour to draw after them the people going wrong, that they should not now dare to utter what is wrong, are checked at once by the weight of authority and the efficacy of reason. Whose 'tongue cleaveth to their throat,' because though they dare not to speak what is bad with an unrestrained utterance, yet they inwardly cover up in themselves all the things which they go to work to propound untrue against the true faith; therefore these times, the Church, being seized by the tribulation ensuing, calls to mind and laments, saying, When I went out to the gate through the city, and when they prepared me a seat in the street; the young men saw me and hid themselves; and the aged arose and stood up; the princes refrained talking, and laid their hand on their mouths. The leaders held their peace, and their tongue cleaved to their throat. As though she said in plain speech; 'When there was an opportunity given me to preach with a voice publicly raised, everyone who was not in subjection to the truth dreaded me.' For at that time, when Holy Church is weighed down by adversity, license of speech is afforded to all the bad preachers severally. Which Jeremiah beholding long while beforehand, saith, Even the sea-monsters bare the breasts; they give suck to their young ones. For what else does he designate 'monsters,' saving heretics bearing the face indeed of a human being, but the hearts of brute creatures through impiety? Which same then 'bare the breast,' when they freely preach their error. Then they 'give suck to their young' in that the misattached souls of the young ones, while they insinuate therein what is wrong, by nourishing they confirm in impiety. — Morals on the Book of Job, Book XIX Augustine of Hippo: "And the mighty ceased to speak," those who availed themselves of vain science. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The ear hearing me, blessed me; and the eye seeing, gave witness to me. [HISTORICAL INTERPRETATION] Whereas blessed Job avouches himself to be 'blessed by those that heard him,' and to 'have witness given to him by those that saw him,' what he was in speech and what in practice, we have shewn us. For neither is he henceforth perfect in practice, whom wickedness of the tongue still withstands, or praiseworthy in speech who does not exhibit in practice the thing that he utters. Therefore that blessed Job being found out by the reproaches of his own friends, might declare that he had both these, he shews himself to have been an object of veneration both to the persons bearing and the persons seeing him. [ALLEGORICAL INTERPRETATION] Which if we refer to the voice of Holy Church, that man 'blesses her words,' who completes in practice the things he has heard. That person 'gives testimony to her,' who in patterns of life responds to her by living well. For he in a true sense sees Holy Church, whose life bears witness that he sees her. For to this end the righteousness of the good is seen within her, that all that see her may be corrected of their wickednesses. Not yet, then, does he see the good within the pale of Holy Church, who is not reformed from evil habits. — Morals on the Book of Job, Book XIX John Chrysostom: In order to explain why they proclaimed him to be blessed, he mentions his good works. "I have saved," he says, "the poor from the hand of the powerful," but it is after attributing to God the merit of protecting and watching him that "he is glorified in the Lord." — COMMENTARY ON Job 29:10-12 Augustine of Hippo: "The ear that heard me proclaimed me blessed. A people I did not know, served me, listened attentively to my voice. "And the eye that saw me turned away. That of the Jews who did not wish to believe. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I comforted the widow's heart. [HISTORICAL INTERPRETATION] Great mercifulness these deeds are proofs of, to 'deliver the poor that crieth,' to minister aid to the 'fatherless,' to rescue one on the point to perish, to 'cheer the heart of the widow.' For above it was said what he put forth in respect of instruction. For he says; The ear hearing blessed me; but now he relates what he rendered in respect of mercifulness, saying, Because I delivered the poor that cried, and the fatherless, and him that had none to help him. Since the voice along with the deed of necessity accords with itself. [ALLEGORICAL INTERPRETATION] These things blessed Job both exhibited to those under him, and thus notwithstanding represented them as destined to be exhibited by Holy Church. Who doth now unceasingly enact both one and the other, that is to say, that her children she should at once feed by speaking, and protect by shielding, so that she should at once by words replenish the good, and by her patronage defend them from the evil. Now it is well written; Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind. Which really and truly happened in such a way, that it was a sign of something really and truly to happen. For by 'the earth' the Church is represented, which both regales us with the provender of the word, and keeps us safe by the shadow of her patronage; which both by speaking feeds and by aiding protects, so that she should not only bring forth the herb of refreshment, but also along with the fruit of the deed, the tree of protection. [HISTORICAL INTERPRETATION] I see that it also deserves to be well considered by those who head the governments of the common herds, that in saying above, The young men saw me and hid themselves; he now affirms, I comforted the widow's heart. What great discipline of rule, that before his presence 'the young men' should 'hide themselves!' What great mildness of pitying that by him 'the widows' hearts should be cheered!' For there are some persons so severe that they lose even all gentleness of kindly affection, and there are some so mild, that they part with the lights of strict rule. Whence by all rulers both are with all diligence to be maintained, that neither in the rigorousness of discipline they abandon the loving-kindness of a mild disposition, nor again in gentleness abandon severity of discipline, so that they may neither grow hard to the fellow-feeling of pitifulness, when they chastise the contumacious, nor enervate the strong arm of discipline when they cheer the hearts of the weak. Thus, then, let vigour of discipline control mildness, and mildness adorn vigour, and so let the one be recommended by the other, that neither vigour become hard, nor mildness unstrung. [ALLEGORICAL INTERPRETATION] Now these works of pitifulness, which we have named above, Holy Church at once exhibits corporally, and ceases not to exhibit spiritually. For she 'delivers the poor that crieth,' when to the sinner imploring pardon she remits those sins which he has been guilty of. Since it is of such poor that it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. And the cry of such poor ones is the cry of those saying in the voice of the Psalmist, Let Thy tender mercy speedily prevent us; for we are made very poor. Now she 'delivers the fatherless who hath no helper,' in that everyone who now flying the desires of a persecuting world, his old father the devil being dead, runneth to the bosom of Holy Church, finds therein the help of exhortation. It may be that by the title of 'the fatherless,' any believer may be understood even with reference to the death of a good father, of the sight of whom he is deprived for a while, though not deprived of solace. And 'the blessing' too 'of him that was ready to perish' comes upon her, when she anticipates the destruction of a sinner, and when by holy admonitions she brings him back from the pit of sin. Whence it is written; He that converteth a sinner from the error of his way, shall save his soul from death, and shall hide a multitude of sins. For if it is a thing of great recompense to rescue from death the flesh sooner or later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country? Now 'the heart of the widow' she 'comforteth,' in that to each faithful soul he that describes the recompenses of the Lord, as it were recalls to remembrance the blessings of her husband. Unto Whom as the soul is spiritually united, He being dead, she is called 'a widow,' but is cheered by the declarations of Holy Church in consequence of His Resurrection. Great consolation therefore doth the heart of the widow receive, when the faithful soul learns by the words of the Church somewhat concerning the Coming of Him, to Whom she is spiritually united. — Morals on the Book of Job, Book XIX Ephrem the Syrian: "The blessing of the one about to die will come upon me," that is, the blessings of the poor, who, being without a coat, was about to die, will come upon me, as I provided him with a garment. In a different sense, you may suggest that the person about to die is he who is dead to the world and its wealth; when the world is dead together with the things that are in it, the one who said, "Whoever lost his soul for me will find it" will come to him. The blessing of this poor, Job says, will come upon me. — COMMENTARY ON Job 29:13 Augustine of Hippo: "And the language of the widow proclaimed my praise. The soul who renounced the alliance of the devil. Here was a dead person, the only son of a widowed mother. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: With righteousness was I clothed, and arrayed myself as with raiment. And my judgment a diadem. [HISTORICAL / MORAL INTERPRETATION] Surely, when we are clothed with a garment, we are surrounded on every side, and so he is 'clothed with righteousness as with a garment,' who defends himself on every side with good practice, and leaves no part of his conduct naked to sin; for he that is just in some deeds and unjust in others, it is as if he covered over this side, and exposed that one naked; nor are those henceforth good deeds, which are defiled by other evil deeds springing up. For hence it is said by Solomon, He that offendeth in one thing, shall lose many that are good. Hence James saith, But whosoever shall keep the whole law, and yet offend in one point, he shall be guilty of all. Which same sentence of his he himself diligently unfolded, when he added, For He that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. And so with the eyes of the heart stretched out round about, watching must be enforced by us on every side. Hence it is rightly said by Solomon also, Keep thy heart with all watching, for out of it are the issues of life. For going to say watching, he put first all, without question that each one might scan himself diligently on this side and on that side, and as long as he is in this life know that he is set in pitched battle against spiritual enemies, lest the reward which he is making up by one set of actions, he should lose by another set, lest on this side he bar the door against the enemy, but on another side open an entrance. For if against plotting enemies a city be encompassed by a great rampart, be girt with strong walls, on every side defended by a sleepless watch, yet a single opening only be left therein undefended through neglect, from this quarter surely the enemy enters in, who seemed to be every way shut out. For that Pharisee who went up into the Temple to pray, with what fortifying he had begirt the city of his soul, let us hear. I fast twice in the week, he says, I give tithes of all that I possess. He that set out with I thank Thee, did, surely, employ extraordinary defences. But let us see where he left an opening undefended for a plotting enemy; Because I am not as this publican. See how he opened the city of his heart to plotting enemies through self-exalting, which city he fruitlessly shut close by fasting and almsgiving. Vainly is all the rest defended, when one spot by which an entrance lies open to the enemy is not defended. He rightly gave thanks, but wrongly exalted himself above the publican. The city of his heart by being lifted up he betrayed, which by living abstemiously, and by giving alms, he guarded. The greedy appetite was subdued by abstinence, the gluttony of the belly was destroyed, a grasping inclination was got the better of, by bountifulness covetousness was kept down. With what great pains do we suppose this to have been done? But, alas! what a series of painful efforts being struck by one bad point fell to the ground! What great excellencies were killed by the sword of one sin! Whence it is needful with great diligence both always to be doing good things, and to keep ourselves heedfully in the thought of the heart from the very good things themselves, lest, if they uplift the mind, they be not good, which are enlisted not to the Creator, but to pride. With reference to which particular we are not acting irregularly, if from the books, though not Canonical, yet brought out for the edifying of the Church, we bring forward testimony. Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed. Whom, then, does this one represent, whom his own victory bore down, but those persons who overcome bad habits, but by being lifted up are brought down under the very things they bring under? For it is as if he died under the enemy he lays low, who is lifted up by the sin that he subdues. Accordingly it deserves above every thing to be considered, that good points cannot avail, if bad ones that creep in unawares are not guarded against. All that is done perishes, if it be not heedfully preserved in humility. Hence too it is well said of the first parent himself; And the Lord put the man into the Paradise of pleasure, to work and to keep it. For he 'worketh,' who does in act the good that is enjoined. But what he has wrought he keepeth not, whom that creepeth upon which is forbidden. Therefore let blessed Job, because he had covered himself on every side with good practice, say, With righteousness I was clothed, and arrayed myself as with a garment. Where it is forthwith added, And my judgment a diadem. The judgments of the righteous are rightly compared to a 'diadem,' because by the gloriousness of great practice, they lead to a crown of rewarding. Which same judgments they carry on with themselves day by day in the interior, what they owe to God, what to their neighbour, they look to with quick discernment, and they kindle themselves with ardour to the doing of what is good, and rebuke themselves with severity for the evil things committed. Hence it is well said by Solomon as well; The thoughts of the righteous are judgments. Since within they are brought back to their own hearts from all the tumult of the world, and then they mount the tribunal of the mind, and set before the eyes themselves, and their neighbour, and bring forward in the midst the rule of the Testament, wherein it is said, Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them. They transfer into themselves the person of their neighbour, and heedfully mark what to themselves, had they been so circumstanced, they would justly have wished done or left undone, and so with strict justice and judgment, they try the cause of themselves and their neighbour by the tables of the Divine Law, in the court of the heart. Therefore it is well said, The thoughts of the righteous are judgments, because the very interior motion of their heart is itself as it were a kind of scales of judicial power. Which things being done, because they do not look for recompensing below, their judgments are rightly compared to 'a diadem.' For a diadem is set upon the upper part of the body; and so the judgment of the righteous is styled a 'diadem,' because they do not thereby covet to find their reward by it in things below and of this earth, but up above. — Morals on the Book of Job, Book XIX John Chrysostom: "I put on righteousness," he says. There are people who occupy higher positions than others but who often commit injustice. But this is not the case with Job, because he constantly lived in the greatest righteousness. So, when with regard to God you hear that "he is clothed with righteousness," do not believe that real garments clothe incorporeal beings. Job did not wear that kind of garment either. "And I clothed myself with judgment like a double mantle." That was my elegance. To be sure, others are unhappy with that activity; they find it unpleasant and heavy. But I did not, he says. As one is proud of a double mantle, so I was constantly glorified … in that activity. But who appointed him to be a judge? He became one by himself, thanks to his virtue, like Moses. — COMMENTARY ON Job 29:13-18 Augustine of Hippo: "I am dressed in righteousness, as in a cloak. When you prefer to spiritual actions the spiritual works, that your left hand does not know what your right does (1), that it ignores the intention that directed you. The left hand remains closed under the mantle, the right remains open; so let us act, when we know to. who must report our actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I was an eye to the blind, and a foot was I to the lame. I was a father to the poor, and the cause which I knew not I searched out. [HISTORICAL INTERPRETATION] Herein the mind of the reader might perchance put the question, wherefore it is that blessed Job reckons up his own virtue with so much particularity. For it is a mark of holy men to conceal the good things they may have done, lest it chance that they bring upon themselves the downfall of exaltation. Whence Truth saith by Itself, Take heed that ye do not your righteousness before men, to be seen of them. It is hence, too, that in giving light to the two blind men sitting by the way-side, He charged them, saying, See that no man know it. Of which persons it is thereupon said, that they 'departed and spread abroad the fame of Him throughout all that region.' Now it is a question for us to consider, what this means, that the Almighty Himself, unto Whom to have the will is the same thing as to have the power, both wished that His extraordinary powers should be kept secret, and notwithstanding by those that were illumined with sight as it were against His will He is made manifest. Which is nothing else than that to His servants following after Him He gave an example, that of themselves indeed they should desire to have their extraordinary endowments kept hidden from sight, and yet, that others might profit by their example, they should be brought to view against their will, and indeed by concealing their own achievements keep themselves safe, but whilst they are brought to view against their will, convey good examples on to their neighbours. So then let them be hidden in set purpose, and made public by necessity, and let the hiding of them be the safe keeping of self, and the making them public usefulness to others. Again, because it is written, Neither do men light a candle, and put it under a bushel, but in a candlestick, and it giveth light to all that are in the house, Let your light so shine before men, that they may see your good works, and glorify your Father, Which is in heaven. There are times when holy persons are compelled to do good things even in the presence of their fellow-creatures, or else to tell these very deeds of theirs to their fellow-creatures, but only to this end relating every thing, viz. that by those works not they themselves, but their Father, Which is in heaven, may be glorified. For whilst they preach things holy, the very preaching itself perhaps goes for nought, of those whose life is not known. So they are forced to tell their own life, that they may be able to change the life of their hearers. And they relate their deeds that they may be held in veneration, and they seek to be venerated, that they may be listened to with awe. Since it is written; And when the living creatures were lifted up from the earth, the wheels were lifted up over against them. Because it is so that when the minds of the hearers take in the life of those that preach, surely they necessarily admire the force of the preaching as well. Hence it is therefore that good preachers at once eschew honour on account of being set up, and yet wish to be honoured on account of being imitated. In the same way surely Paul the Apostle, when speaking to the disciples, at once flees honour, and yet shews how greatly he deserved to be honoured. For when he said to the Thessalonians; For neither at any time used we flattering words, as ye know; nor a cloak of covetousness, God is witness: he adds going on; Nor of men sought we glory, neither of you, nor of others, when we might have been burthensome to you as the Apostles of Christ; But we were gentle among you. Again to the Corinthians, avoiding honour he saith; For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus Christ's sake. Which same however he seeing to be led aside from the track of the true faith by the persuasions of false apostles, with the greatest pains shews to them how much he was worthy to be held in reverence, saying, Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool,) I am more. To which particulars he likewise adds how that to him the secrets of the third heaven also were set open, how that being caught up he even penetrated the mysteries of Paradise. See, how eschewing honour he proclaims himself the servant of the disciples. See how for the use of his hearers seeking honour, he advances the claims of his life above the false apostles. Since the great teacher acted with this view, that whilst he himself is seen and known for what he was, both the life and the tongue of those that preached amiss might by comparison with him be made worthless. Therefore in a wonderful way he both exhibits the grace of humility, and seeks accessions of usefulness, so as both to proclaim himself a servant of the disciples, and prove himself better than the adversaries. He displays to the disciples what he had been vouchsafed of humility, he displays to the opponents what he had been vouchsafed of loftiness. He makes appear in opposition to adversaries what he had by gift, he makes appear to disciples what he remains in himself in thought, he makes known to opponents what he is presented without in practice. So holy men, when they are constrained to relate the good things that they do, do not lend themselves to exaltation but usefulness. Whence to his friends, unjustly upbraiding him, and so not knowing the good things in him, blessed Job telling reveals them, that surely they might learn, not whilst upbraiding him to lift themselves up against his life, but holding their peace to copy the same. Though, as we have already often said above, the despair urged on him by those upbraiding him, forced him to recall his own deeds to remembrance. For amidst so many pains of wounding and words of despair, when he tells the things which he did, his mind as it were sunk down by words and wounds he sets anew to hope. So let him say the good things that he has done, that he may not be forced in the midst of so many evil things that he hears to despair of himself. I was eyes to the blind, feet was I to the lame. When we are estimating the examples of holy practice, we ought first to mark what a right order is observed in relating them, so that first works of righteousness, next works of mercy should be described. For that man does well what is pitiful, who is taught first to observe what is just, so that the stream of mercy bestowed on our neighbours be brought from the fountain-head of righteousness. For there are many that in a manner render works of mercy to their neighbours, but do not abandon the deeds of unrighteousness, which same if they are anxious truly to shew mercy to their neighbours, ought first by living justly to have shewn pity to themselves. Whence it is written; Have mercy upon thine own soul by pleasing God. He then that would pity his neighbour must needs derive the original of pitying from himself. For it is written; Thou shalt love thy neighbour as thyself. How, then, is he pitiful to another by shewing mercy, who by still living unjustly becomes pitiless to himself? Whence it is also said by one that was wise; He that is evil to himself, to whom will he be good? Since for shewing forth mercy, that it may be rendered to the needy outwardly in perfection, two things necessary agree together, i.e. the man that is to give, and the thing to be given. But the man is by far and without comparison better than the thing. And so he who gives up his outward substance to his neighbour in want, but does not keep his own life from doing evil, gives his estate to God, but himself to sin. The thing which is the lesser he offered to the Creator, and that which is the greater he reserved to wickedness. And so it is well said first by blessed Job, With justice I was clothed and arrayed myself as with a garment, and with my judgment as with a diadem: and is next added; I was eyes to the blind, and feet was I to the lame. Because there is then in God's sight the offering of true righteousness, when from the root of righteousness the branches of pitifulness proceed. But because in the very work of mercy itself the spirit is wont to be thought more of with the interior Judge than the thing done, observe that he declares that to 'the blind he had been eyes, to the lame feet.' For by saying these things assuredly he points out that both to the one he had held out a hand by himself, and that the other he bore up by carrying. From which it is gathered how greatly the bowels of his mercy were poured out upon the weak and needy. Whence it is added; I was a father to the poor. [ALLEGORICAL INTERPRETATION] Which same words if we refer to the utterance of Holy Church by a typical mode of interpretation, the same is 'eyes to the blind,' because she gives light by the Word, and the same 'feet to the lame,' because she stays them up by support. For by preaching she enlightens the blind, while the lame by helping she supports. For 'the blind' is he that as yet seeth not whither he is going, but 'the lame' is he who has not the power to go there where he sees. For frequently sin is committed either by ignorance or weakness, so that either the man knows not what he ought to desire, or cannot do every thing that he has the desire to do. Contrarily it is rightly said by the Psalmist, The Lord is my light and my salvation. For because the Lord bestows both knowledge and force, at once in opposition to ignorance He is called 'Light,' and in opposition to weakness 'Saving Health.' It is hence that it is said of the wicked, Let their way be dark and slippery; that is to say, that through the darkness they may not see where they should go, who even if they did see what was right, yet by reason of the slippery quality they should not be able to stand fast therein. And so the one sort through the slipperiness halt in the midst of good things, and the other sort through the darkness, are ignorant what good things to follow. Thus then Holy Church, being seized by tribulations at the end, calls to mind the old times when she was accustomed both to enlighten by teaching and to stablish by helping, and speak with the lips of her foregoing member, saying, I was an eye to the blind, and a foot was I to the lame. And whereas she has gathered together two Peoples in herself, viz. the Jewish and the Gentile, by the 'blind,' the Gentile People may also be rightly denoted, and by 'the lame' the Jewish. Since the Gentile People had as it were no eyes, because the Law not being received it saw not where it ought to have gone. But on the other hand the Jewish People having eyes was lame, because the Law indeed in knowing it held, but did not stretch forth the step of right practice therein. For if the Gentile People had not been blind, the Prophet would not say, The people that walked in darkness have seen a great light. Again, if the Israelitish People had not gone lame to good practice, the Psalmist would never have said in the voice of the Lord, The strange children have lied to me: the strange children have waxed old, they have gone lame out of their paths. Which doubtless is for this reason termed a lame People, in that it had not a sound step in practice, since it would not use both feet, while it admitted one Testament, and spurned the other. Which People when Holy Church receives coming to her, because to the same, already holding the Old Testament, she introduces the New Testament as well, for the directing the steps thereof, she as it were joins on another foot. Which faithful People of Holy Church still further adds aright, I was a father to the poor, because surely the humble, who are called 'poor in spirit,' are begotten by her preaching. — Morals on the Book of Job, Book XIX John Chrysostom: See how these miracles are worthy of the apostles. Job was not able to give sight back to them, because that charisma did not yet exist, but he provided them with light, even though they remained blind, whereas now we even make blind those who are able to see. He did not say, I employed my servants to do that, but I, he says, corrected the errors of nature, not only the errors that derived from the action of people but also those coming from nature itself. — COMMENTARY ON Job 29:13-18 Gregory the Dialogist: I was a father of the poor, and the cause, which I knew not, I searched out. [HISTORICAL INTERPRETATION] For very often men give much to the poor, not because they love those poor, but because if they do not give, they dread the indignation of the Judge Above; which persons, if they were not afraid of God, would have had no mind to give the things they possess. And indeed in good deeds it is the first step of beginners, that he who does not yet know how to love his neighbour as himself, nevertheless should yet henceforth begin to dread the judgments from Above. Thus because it is one thing to do a good deed by command and another to do it from affection as well, that the holy man may teach us the inward spirit of his practice, let him say, I was a father to the poor. For not a patron, or a neighbour, or an helper to the poor, but 'a father' he testifies that he had been; in this way, because by the great attentiveness of his charity he converted the purpose of mercy into the affection of nature, that he should look on those as children by love, whom he was the head of as a father by protecting. Therefore because the force of his mercy had copied nature, he records himself to have been a father to the poor. Where he likewise adds; And the cause that I knew not, I most carefully searched out. In which words we have to consider all the particulars how distinctly they are related, and that no profit is passed over by him. Since he is just in his actions, pitiful in his neighbours' infirmities, active in the concerns of the poor. For he that takes thought of the blessings of the eternal recompensing, must needs extend himself to every occasion of the repayment to follow after. For hence it is said by Solomon; He that feareth God, neglecteth nothing. Hence also Paul saith; prepared unto every good work. But herein we ought to bear in mind that occasionally in our actions lesser good things are to be let pass for the usefulness of greater ones. Thus who could be ignorant that it has the merit of a good work to bury the dead: and yet Lo one, who had prayed to be let go in order to the burying of his father, it was said; Let the dead bury their dead; but go thou and preach the kingdom of God. Thus the dutifulness of this service was to be made to give place to the office of preaching, because by the first he would be burying persons dead in the flesh in the earth, by the other he would be raising up persons dead in the soul to life. By the Prophet likewise it is said to the chiefs of the Synagogue; Seek judgment, relieve the oppressed. And yet Paul the Apostle says; Set them to judge, who are least esteemed in the Church. For he was kindling his hearers' hearts to the excellency of wisdom, to different kinds of tongues, to the investigating the mysteries of prophecy also, saying, Desire spiritual gifts, but rather that ye may prophesy. But because they would not be capable of 'spiritual gifts,' if earthly matters had weighed them to the ground, he premised long before, saying, Set them to judge who are least esteemed in the Church. As though he said in plain words; 'they that are of least worth in the Church, and not enriched with any power of extraordinary gifts, let these only judge concerning earthly matters, that by whom extraordinary good cannot be supplied, the lesser good may be.' Whom he at once styles 'contemptible,' and yet calls 'wise,' when he says; Is it so that there is not a wise man among you? no one that shall be able to judge between his brethren? From which point what else is concluded but that they are to try earthly causes, who have received wisdom in things external? But they that have been enriched with spiritual gifts surely ought never to be entangled with earthly concerns, that while they are not compelled to manage the good things beneath, they may by being exercised be enabled to serve the interests of the good things Above. But above every thing it needs to be looked to, that they who shine forth with spiritual gifts should never entirely abandon the affairs of their neighbours of weak condition, but that they should entrust the same to be managed by others, whom it is meet for. Whence also Moses appointed to the people seventy persons in the stead of himself, that in proportion as he buried himself out of the way of external causes he might with the greater fervour go into the things of the interior. And so it comes to pass, that those that are the highest advance more to Spiritual gifts, when things that are lowest do not trample on their minds, and again the persons that are the last in the Church do not live without good practice, while in matters external they find right things which they may do. For Holy Church is so compacted by a unity of the faithful, as our body is made one by the jointing of the limbs. Thus there are some members in the body which are subservient to beholding the light, others which are never parted from the contact of earth. Since the eye is set intent on the light, and that it may not be made blind, it is kept safe from the dust. But the foot then rightly discharges its office, when it does not shrink from taking on it the dust of the earth. Which same members of the body, however, are, by imparting their functions to one another, reciprocally united in one, so that the foot should run for the eyes, and the eye look out for the feet. Thus, then, thus ought the members of Holy Church to be at once distinct in office and united in charity, that the highest persons may look out the way of those, who go at liberty in the concerns of earth, so that the foot may as it were walk by the light of the eyes, and again that whatever they execute, being busied with the affairs of earth, this they may apply to the use of the greater sort, so that the foot, whose way is looked out, may step not for itself only but for the eyes as well. And so whilst they suit one another by turns, by reciprocal ministering, in a wonderful way it is brought about, that whereas all the Elect, by bestowing labour on one another, do what they are able, those works too become their own, which they cannot do themselves. But herein we ought to bear in mind, that when those are wanting, who might fitly minister to the exterior occasions of their neighbours, those too who are full of spiritual gifts ought to lower themselves to their inferiority, and, as far as they may with propriety be able, lend themselves with the condescension of charity to the earthly necessities of those persons. Nor should it weary the mind, if its perception, being ever intent on the contemplation of the spiritual, is sometimes as it were bent down, diminished in managing the least concerns, when that Word, by Which all things created are held together, in order that He might benefit mankind, having taken to Him the nature of man, was willing to be 'made a little less than the Angels.' What wonder, then, if man for man's sake draws himself in, when the Creator of men and Angels for man's sake took upon Him the form of man? Not however that the perception is diminished when it is thus drawn in; because it penetrates the things above with more exact penetration, in proportion as with more abundant humility for the love of the Creator it does not even despise the things beneath. What is there that is unworthy of us or difficult, if we carry the mind above and below, when of the body we wash the face with the same hand, with which we shoe the foot? Therefore let blessed Job, because when he was doing great things he did not think the least things beneath him, let him say, And the cause that I knew not I very carefully searched out. [HISTORICAL / MORAL INTERPRETATION] Wherein I see it is to be noted, that for delivering sentence we should not ever be precipitate, that things not examined into we should not rashly judge, that any thing heard of a bad nature should not affect us, that what is reported every where about we should not credit without proving. Which same, without doubt, we shall be afraid of committing, if we consider the doings of our Creator with some degree of minuteness. For that very Creator, that He might withhold us from a precipitate delivery of sentence, whereas 'all things are naked and open to His eyes,' yet refused to judge the evil deeds of Sodom when heard, in that He saith; Because the cry of Sodom and Gomorrah is very great, and because their cry is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know. Thus God, Who is Almighty and knowing all things, wherefore does He before the proving seem to doubt, but in order to set forth to us an example of gravity, that the evil of our fellow-creatures we should never venture to believe before we prove it? Observe how by His Angels He comes down for the ascertaining of the evil, and immediately smites the culprits; and He That is patient, He Who is gentle, He, of Whom it is written; But Thou, Lord, judgest with tranquillity. He, of Whom it is written again; The Lord is a patient Rewarder, finding them involved in such enormous guilt, as it were overlooked patience, and would not await the day of Final Judgment for vengeance, but with the fire of judgment prevented them before the Day of Judgment. See, the evil He in seeming believed with difficulty when He heard it, but visited without backwardness when acquainting Himself He found it true; surely that He might give us an example that worse crimes are both to be believed with difficulty, when they are heard, and to be punished more quickly when they are truly ascertained. For this heedfulness accordingly blessed Job entertaining anxious interest, saith, The cause that I knew not, I very carefully searched out. Which same words we may likewise apply not inappropriately in the voice of the Church to a typical way of interpretation. For that same Church by her elect members does when she judges the evil deeds of carnal men 'search out that, which she knows not,' in that the evil things which she knows not in doing them, she searches out in correcting them in judgment. And so Holy Church, when she shall be cramped for a time by the villainy of the unjust, remembers, saying, The cause that I knew not, I very carefully searched out. As though she said in plain speech; 'The evil that in mine Elect I knew not in doing, in wicked Men I did, by judging, chasten with severity.' — Morals on the Book of Job, Book XIX Augustine of Hippo: "I meditated before judging what I did not know. We have left everything to follow you; what will there be for us (2)? He thinks he is happy to have been able to question someone about the coming judgment. 17 .. "I have broken the jaws of the wicked," that they may cease to devour the people that became their pasture. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And I brake the jaws of the wicked, and plucked the spoil out of his teeth. [ALLEGORICAL INTERPRETATION] Oh what a spoil did he take from the mouth of the devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Damascus, having received letters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, by being made acquainted with the faith, himself gathered to Christ. As many times did the Church 'pluck the spoil out of the mouth of the wicked,' as often as by preaching she snatched off a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose 'jaws we break,' as often as by arguing against his deceits, we bring to light his secret contrivances. And so we 'pluck the spoil out of his teeth,' because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by 'the jaws' are exhibited his hidden plots, while by the teeth the now open commission of sin. Of which same jaws and teeth it is said by the Psalmist; But God shall break their teeth in their mouth; the Lord shall break the jaw bones of the lions. But the holy man declares Himself to 'break the jaws' first that he might afterwards be able to 'carry away the spoil from the teeth' of that one; because we then truly snatch the prey from his teeth, when we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; whom resist, stedfast in the faith. Against this 'lion' Holy Church, because she sees his plottings, guards the folds of the faith. Whose 'jaws she breaks' as often as she destroys the arguments of heretics, and as many times 'seizes the spoil out of his teeth,' as she by preaching converts a man from error. And because there shall then be many of the just, who reckoned that they would depart out of this world in the time of the Church's peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him... — Morals on the Book of Job, Book XIX Gregory the Dialogist: Then I said, I shall die in my nest, and I shall multiply my days as a palm. What else is set forth in this place by the title of a 'nest,' but the tranquil rest of the faith whereby every infirm soul is nourished? For that multitude of the good, which shall be overtaken by the times of persecution, thought to accomplish the days of its nourishings, as in a nest, so in a place of repose. For except that Holy Church now nourished up the weak children severally in the nest of peace, the Psalmist would not say, Yea, the sparrow hath found her an house, and the turtle a nest where she may lay her young. Since henceforth 'the sparrow hath found her an house,' because our Redeemer has entered into the Eternal dwelling-place of heaven. And 'the turtle hath found a nest,' because Holy Church, influenced by love of the Creator, makes use of frequent sighings, and as it were builds up a 'nest' for herself, i.e. the most peaceful rest of the Faith, wherein her growing children, like callow young, till they fly up to the regions above, she fosters, cherished warm in the bosom of charity. And so because there shall then be those, who thought in the time of peace to take their passage to the regions on high, i.e. to soar away from the nest, their voice is anticipated by the voice of blessed Job, when he says, Then I said, I shall die in my nest. But because this same quietness of peace they promised themselves in a length of many days, he rightly subjoins, saying, And I shall multiply my days as a palm. For the palm advances slowly, but holds on long in greenness. But with many difficulties Holy Church comes to the firm standing of the Faith, and for the gathering together of very many she desires to be set the longer in the glory of that Faith. And so as 'a palm' she thought 'to multiply her days,' who on the crisis of sudden temptation emerging upon her, grieves for the boon of peace at once slowly gotten by the faithful, and quickly intercepted by the unbelievers. Nor is it unfairly that the life of the righteous is likened to a 'palm,' in this respect, that the palm below is rough to be touched, and in a manner enveloped in dry barks, but above it is fair with fruit even to be looked at; below it is compressed by the enfoldings of its barks, above it is spread out in amplitude of beautiful greenness. For so is the life of the Elect, despised below, beautified above. Down beneath the one is as it were enfolded in many barks, in that it is straitened by innumerable afflictions. But on high the other is as it were spread out with the foliage of beautiful greenness in the amplitude of the rewarding. The palm too has another thing as well, by which it differs from all kinds of trees. For every tree holds, in its timber, large sized towards the ground, but in growing it is narrowed above, and in proportion as it is by degrees higher, it is rendered so much the minuter on high; but the palm sets out of less circumference from the bottom, and arises with wider timber towards the boughs and fruit; and that which goes on slender from the bottom grows up more huge to the top. Accordingly to what but earthly minds are other trees found to be like, expanded below, narrowed above? because surely all the lovers of this world are strong in the things of earth, but feeble in the things of heaven. Thus for temporal glory they long to spend themselves even to death itself; and for the everlasting hope they do not though but a little hold on in exertion. For the sake of earthly gains they submit to any injuries, and for the sake of the heavenly reward they refuse to bear the insults even of the most trifling word. They are strong enough to stand before an earthly judge even a whole day through, but in praying in the presence of God they are tired even with the space of a single hour. Oftentimes they bear nakedness, abjectness, hunger, for the sake of acquiring riches and honours, and they torment themselves with the stinting of those things, which they are in such haste to obtain; but from seeking with hearty endeavour the things that are above, they excuse themselves the more, in proportion as they imagine them to be more slowly paid back. So these as it were after the manner of the rest of the trees are wide spread below, narrow above, because they hold strong towards the parts below, but go off towards the parts above. But on the other hand by the character of palm trees the progressive life of the righteous is represented, who are never strong in earthly pursuits, and weak in heavenly ones, but exhibit themselves devoted to God with a farther and wider extension than they remember to have been to the world. For whereas it is said to certain persons by our Preacher, I speak after the manner of men, because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness; without doubt there is a condescending to their infirmity, as though it were said to them in plainer terms; 'If ye cannot any way do more, at all events be ye such in the fruit of good works as ye were for long in the practising of bad habits, so that the holy freedom of charity may not possess you weaker persons, whom the habit of earthly pleasure possessed strong ones in the flesh.' But there are some who, while they aim at heavenly things, and forsake the pernicious doings of this world, by the littlemindedness of inconstancy fall away day by day from their setting out. To what but to the rest of the trees should I call these like, who never rise such persons above as they spring up below? For these when they are brought to conversion do not hold on such as they began; and as it were after the way of trees, they are of large size in the beginning, but they grow slight, because little by little through the accessions of the divisions of time they suffer the diminutions of the attainments of virtue. For imperceptibly heavenly desires fade away in them, and they who had proposed to themselves things vigorous and strong, achieve only weak and feeble ones, and whilst they progress by increase of age, grow as it were easy to be bent. But the palm, as has been said, is of vaster extent in the summit than it began with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on setting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say, it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said, But they that trust in the Lord shall change their strength; they shall take to them wings as eagles; they shall run, and not be weary; they shall walk, and not faint. For they 'change their strength,' because they are earnest to be strong in spiritual practice, who were for long strong in the flesh. And they 'take to them the wings as of an eagle,' because by exercising contemplation they fly; 'they walk, and do not faint,' because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point. — Morals on the Book of Job, Book XIX Ishodad of Merv: The words "I shall be perfected like the reeds," that is, I will end my days [by becoming full] of riches, by germinating and growing like the palm tree and the reeds and the [vegetables] planted along the edge of water. Henana says, "As the reeds spring up and reach a great height in a short time, so I shall be completed and perfected." — COMMENTARY ON Job 29:18 Augustine of Hippo: "I will reach old age, and like the palm tree I will live many years. My life will be prolonged, I will always be in honor as the palm tree, justly admired for my righteousness and my elevation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My root is opened beside the waters. And the dew shall stay on my harvest. For 'by the waters the root is opened,' when, for receiving the streams of truth, secretly the thought of the mind is spread out. For as we have already said in a former book, in Holy Writ by the term of 'the root' the hidden thought is used to be denoted. Therefore 'our root we open by the waters,' when to the Interior watering we stretch the thought of the secret heart. Which same words if we carry on to the voice of Holy Church, her 'root' must be taken for the very Incarnation of our Redeemer itself. Which 'root is opened by the waters,' in that God Invisible by the assumption of His Manhood was laid open to the regardings of our sight. Since the Creator, Who was not able to be seen in the Godhead, took to Him from us that whereby He might by us be seen. So 'the root is opened by the waters,' because the Author of the human race by means of His human nature is manifested to human beings. Whence also it is rightly said by the Psalmist, And he shall be like a tree that is planted beside the runnings of waters. For 'the runnings of waters' are the daily passings by of peoples dying off. And Truth saith concerning Itself, If they do these things in the green tree, what shall be done in the dry? And so there 'is a tree beside the runnings of waters,' because, whilst putting forth fruit and the covering of His shade for us, the Creator appeared in the flesh, that by a rising again He might stay the human race, which by a falling off was day by day going on into death. And the dew shall stay on my harvest. Understand, I said. For the harvest of Holy Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not by our own power, but by heavenly grace vouchsafing it, he saith well, And the dew shall stay on my harvest. For the dew falls from above, but the harvest is gathered in from below. And so 'the dew stays on the harvest,' because grace coming from above causes it, that we should be meet persons to be gathered in from the world below. For by that same grace watering us from above, we bear the fruit of good practice. Whence also it is rightly said by Paul, But by the grace of God I am what I am; and His grace, which was bestowed upon me, was not in vain. For if it be enquired what is the dew coming from above, he tells us, By the grace of God I am what I am. If we look at the crop growing up beneath the dew, he says, And His grace was not in vain in me, but I laboured more abundantly than they all. — Morals on the Book of Job, Book XIX Augustine of Hippo: "And the dew will rest on my harvests. We call harvest what believes in one. field since it is sown. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My glory shall always be fresh in me, and my bow shall be renewed in mine hand. Understand, I said; since all is joined on to the sentence above, that is introduced next in a continuous thread of discourse, when he says, Then I said, I shall die in my nest, and I shall multiply my days as the palm; and afterwards it is subjoined, My root is opened by the waters, and the dew shall stay on my harvest; my glory shall ever be fresh in me, and my bow shall be renewed in mine hand. To all that know what is true it is clear, that to the old life qualities of evil are proper, to the new qualities of virtue. Thus it is hence that Paul saith, Putting off the old man with his deeds, and putting on the new man. Hence he says again, Our old man was crucified with him. Hence the Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, I have waxed old amongst all mine enemies. For unto fervour of mind, whether amidst spiritual enemies, or in the midst of our several carnal neighbours, in some degree by the mere habituation of living 'we wax old,' and the form of newness taken upon us we soil. Against which same oldness, however, if our earnest pains after heedfulness be daily on the watch, by praying, by reading, and living well we are renewed afresh; because our life, while it is washed with tears, exercised in good works, drawn out by holy meditations, is without ceasing restored to its newness. Blessed Job then so tells his own case that he represents ours, because Holy Church, when she sees her faithful ones return to the transgressions of the old life, is forced to lament for those whom she sees lose the newness of the interior. Since the great Preacher says to his disciples, For what is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord? And so Holy Church bewails her glory departed, when she sees her faithful ones return to the old life. Thus she says, I said, My glory shall always be made fresh; because those whom she believed were enlisted within her to the new life, she sees to be lending themselves to old desires. Now by the name of a 'bow' in Holy Scripture, sometimes the plots of evil men, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are denoted. Since by a bow plots are denoted, as where it is said by the Psalmist, And have bent their bow, a bitter thing. Moreover by 'a bow' the Day of the Last Judgment is denoted, as where it is said again by the same Psalmist, Thou hast shewed Thy people hard things, Thou hast made us to drink the wine of remorse, Thou hast given a token to them that fear Thee, that they may fly from before the bow. For in a bow in proportion as the string is drawn out far, the arrow flies off the keener from it. Thus, yes, thus the Day of Judgment, in proportion as it is delayed for long that it should come, when it does come, the keener the sentence goes forth therefrom. But for this reason we are now stricken with sundry losses, in order that being amended thereby, we may then be found more prepared. Whence it is there premised, Thou hast shewed Thy people hard things, i.e. the scourges of the present state, which are forerunners of the Day of Judgment, to follow far worse. Thou hast made us to drink the wine of remorse, so that earthly joys should be converted into tears. Thou hast given a token to them that fear Thee, that they may fly from before the bow. As though he said in plain terms; 'This is the season of mercy, that shall be the time of Judgment.' Thus by these scourges of this present time Thou dost betoken how Thou wilt then strike when Thou judgest not sparing, Who dost now strike so sharply when Thou sparest. But sometimes by a 'bow' Holy Scripture is denoted as well. For that is the 'bow' of the Church, that is the 'bow' of the Lord, wherefrom like arrows striking, so do terrifying sentences come to the hearts of men. Whence also it is rightly said by the Psalmist, He hath bent His bow, and made it ready; He hath also prepared in it the vessels of death, He hath made His arrows for the burning ones. For the Lord hath 'bent His bow,' because to all sinners He hath set forth threats in sacred Revelation. In which same bow He 'prepares the vessels of death,' because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In which bow also He 'made His arrows for the burning ones,' because against those persons, whom He amends by terror, He sends forth the kindled sentences of words. Concerning this bow of the preachers it is declared by Isaiah; With arrows and with bows they enter in thither; in this way, because the holy Apostles came for the smiting the hardness of the Gentiles' life with the keen dartings of words. What then in this place is to be understood by the name of the bow but sacred Revelation? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a bow, when the string is drawn, the horn is bended: so in this same sacred Revelation, when the New Testament is read, the hardness of the Old is rendered pliant. For to the spiritual and mild precepts of this, the rigidness of the letter of the other bends itself; because whilst the New Testament as it were by a kind of arm of good practice is drawn, in the Old Testament the claims of severity are relaxed. Nor do we improperly say that the string accords with the New Testament, which it is certain came out by the Incarnation of the Lord. And so as it were the string is drawn and the horns bent; because when in the New Testament the Incarnation of our Mediator is seen, the rigidness of the Old Testament is made to bend to a spiritual signification. Therefore the holy man says, I said, My glory shall always be fresh, and my bow shall be renewed in mine hand. 'A bow in the hand' is Holy Writ in the practising. For he holds 'a bow in his hand,' who performs by the practising the divine revelations which he learns by apprehension. Thus the 'bow is renewed in the hand,' in that whatever is learnt belonging to Holy Revelation by studying is fulfilled by living accordingly. Hence also Solomon when he was describing the strong warriors of the spiritual fight, says, All holding swords, being well instructed for wars. For what is represented in Divine Writ by 'a sword,' Paul laid open by saying, And the sword of the Spirit, which is the word of God. Now Solomon saith not 'all having' but 'all holding swords;' surely because not only to know the word of God is admirable, but likewise to do it. For he has but does not 'hold' a sword, who knows indeed Divine Revelation, but neglects to live according to it, and he cannot now any longer be 'well instructed to wars,' who never exercises the spiritual sword that he has. For he is altogether not equal to resist temptations, who by living badly puts it behind him to hold this sword of the word of God. So then let Holy Church, which is weighed down by subsequent persecution, taking thought of the multitude of bad and the scarcity of good ones, by the accents of blessed Job foreannounce her own woes, saying, Then I said, I shall die in my nest, and I shall multiply my days as a palm. My root is opened wide by the waters, and the dew shall stay on my harvest. My glory shall ever be fresh, and my bow shall be renewed in mine hand. Which same, whilst taking a view of all things, was never imposed on by a false hope. For they that be perfect now see many her supporters, but doubtless they reflect that on the crisis of temptation coming forth, the greater number of these become her enemies, who in the time of peace seem to be her citizens. But they do not despair of all in like manner, yet nevertheless it very frequently falls out that those persons, touching whom they had entertained more confident assurance as to the Faith, themselves become fiercer enemies of the Faith, so that they then see those acting against the sacred Oracles, by whose working they had thought to restore those same sacred Oracles to the benefit of preaching. Which same times, however, we lament have now already commenced, when we see numbers, set within the pale of the Church, who either refuse to practise what they understand, or this very sacred Revelation likewise disdain to see into and to know. For turning away the hearing from the truth, they are turned to fables, whilst all seek their own, not the things that are Jesus Christ's. The written words of God every where found are presented to their eyes, but men disdain to acquaint themselves with these, scarce one seeks to know what he has believed. So then let the multitude of good men going before grieve to have their 'bow destroyed,' which same always thought to have sacred Revelation restored by the efforts of those coming after. — Morals on the Book of Job, Book XIX Augustine of Hippo: "And my glory will be kept ever new to me; That of the New Testament. "And my bow in my hands will continue its work. I will fulfill what I command. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They that heard me awaited my sentence, and listening kept silence at any counsel. For this awe of those under him we unquestionably believe to have been towards blessed Job. But as we have already often said, Holy Church being driven to extremities by the inflictions of heretics or carnal persons, remembers the times past, in which all that is spoken by her is listened to with fear by the faithful, and lamenting the frowardness of her adversaries, she says, They that heard me awaited my sentence, and listening kept silence at my counsel. As though she expressed herself in plain speech, 'Not like these forward and swoln ones, who whilst they refuse to admit the words of truth, do as it were in teaching forestall the sentences of my preaching.' Whose disciples now 'intent upon her counsel keep silence,' because her words they dare not to impugn, but take on faith. For that they may be able to profit by these same words, they hear them, doubtless, not with a view to judge them, but to follow them. — Morals on the Book of Job, Book XX Gregory the Dialogist: They dared not to add any thing to my words, and my speech dropped upon them. Of whom it is rightly added, To my words they dared not to add any thing; surely because heretics, at that time when against her they are in liberty the most mischievous, free of all check, do 'dare to add something to her words,' in that they busy themselves as if to correct the rightness of her preachings. Which same still further adds touching the good hearers, And my speech dropped upon them. By this dropping of speech, what else is understood but the measure of holy preaching? because it is requisite that the boon of exhortation be bestowed to each according to the capacity of his parts. And in respect of this that is said, To my words they dared not to add any thing; the reverential feeling of the persons hearing is extolled; but in respect of this, that is added, And my speech dropped upon them; the masters' distributing is pointed out. For one who teaches ought to look exactly, that he be not forward to preach more than is comprehended by the one who hears him. For it is his duty by contracting himself to let himself down to the infirmity of his hearers, lest whilst he speaks to little persons lofty things, which for that reason will not profit them, he be more minded to make a display of himself than to benefit his hearers. Now at the Lord's bidding, there are not only flagons but likewise, cups prepared for the table of the Tabernacle. For what is denoted by 'flagons' but ample preaching, and what by cups but the smallest and slightest speaking about God? Therefore on the table of the Lord there are both flagons and cups made ready, in this way because in the teaching of sacred Revelation there are not only to be set forth things great and mysterious that intoxicate, but also little and minute ones, which afford knowledge as it were in a tasting. So then let Holy Church being borne down in the last times remember this most discriminating disposal of hers, and let her say, And my speech dropped upon them. — Morals on the Book of Job, Book XX Augustine of Hippo: "They did not add anything to my speeches. Here he refers to the perfection of the Gospel. The Law given to the Synagogue had to be completed. "But they rejoiced to hear me. The old law inspired fear; the new law, love. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And they waited for me as the rain, and opened their mouth wide as for the latter rain. Where too it is fitly added, They waited for me as the rain, and opened their mouth as for the latter rain. For the words of holy preaching we undergo as rain, when by true humility we learn the dryness of our hearts, that we may be watered by the draught of holy preaching. Whence also it is rightly said to God by the Psalmist, My soul is like earth without water to Thee. The Prophet charges us to be bathed with these streams of teaching, saying, Ho, every one that thirsteth come ye to the waters. Who whilst in the final portion of the world we now receive the words of holy preaching, as it were 'open the mouth of the heart to the latter rain.' For if there were not in the heart 'a mouth,' the Psalmist would not say, Crafty lips in heart, and with the heart they have spoken evil things. The mouth of the heart, then, because we apply ourselves to the word of the preaching at the end, this, I say, we as it were open to the latter streams. Which same preaching came forth to us by the sacrifice of Him, Who says by the Psalmist, And the lifting up of my hands as the evening sacrifice. For because our Redeemer at the end of the world underwent the violence of those that persecuted Him, Himself He 'gave an evening sacrifice for us.' Of this 'latter rain' it is elsewhere written, I will give you rain, both the early, and the latter rain. For He 'gave the early rain,' because in the former period He bestowed on His Elect the knowledge of the Law. He 'gave the latter rain,' because He caused the mystery of His Incarnation to be preached in the last days. Which same mystery because Holy Church ceases not to tell forth day by day, she waters the mouths of her hearers' hearts as it were by 'the latter rain.' — Morals on the Book of Job, Book XX Gregory the Dialogist: If I laughed on them, they believed it not; and the light of my countenance fell not on the ground. If we understand this according to the words of the history, it must be imagined that the holy man had shewn himself such to those under him, that even in laughing he was able to be feared. But whereas he relates above that he had been 'a father to the poor, and the comforter of the widows'; the case needs very great penetration to discriminate how and in what way in such terribleness of government there was likewise so much gentleness and mildness of pity there present. For without extraordinary gentleness of loving-kindness there was not this, viz. that he describes himself 'the father of the poor, and comforter of the widows'; whilst again without great severity he could not even when 'laughing' be feared: on which point what else are we taught, but that such ought to be the management of governance, that he who is in command should rule himself towards those under him by this measure, that both while laughing he may be feared, and when angered be loved, that neither excessive mirth should render him contemptible, nor unlimited severity make him hated? For oftentimes we break in pieces those under our charge when we maintain the energy of justice beyond what is just, which energy will surely now no longer be that of justice, if it do not keep itself under just control. And often those under us we unloose from the fear of discipline, if to our rule we let go the reins of mirth, because whilst they behold us joyful as it were at our liberty, they are themselves boldly let loose to what they are not at liberty. But that the countenance of the ruler may even when joyful be feared, it is necessary that he should himself unceasingly fear the countenance of his own Maker. For credit then is with difficulty given to that mind as to gladness, which it is known by those under its charge chastens itself continually for the love of God. For he who with an unintermitted fever of spiritual desire seeks after things above, has this come into very great doubt concerning him, that he is sometimes glad of heart before men. And hence that same blessed Job was not long afterwards to say, For I always feared God as waves swelling over me. For he so feared his Judge as immediately impending assaults of waves, now, now on the point to die. He then into whose mind the sadness of the fear of God had poured itself, rightly did those under him not believe his joyfulness; because they were forced not to believe him when he laughed, whose heart they knew what unremitting sadness possessed under the fear of his Creator. That also may not unsuitably be understood after the history, which is next brought in directly; And the light of my countenance fell not on the ground. Since it is written; But the eyes of a fool are in the ends of the earth. And again it is said by the same Solomon, The wise man's eyes are in his head. Paul also said; The head of every man, is Christ. So 'the wise man's eyes are in his head,' in that he is ever contemplating the works of his Redeemer that he should imitate them. So 'the light of his countenance fell not on the ground,' because those things that are of the earth he beheld not in concupiscence. But whereas we have made out the outside of the history in brief, what lies concealed in the points belonging to mystical meaning let us consider well. That Christ and the Church are one Person, we have very frequently said already, and it oftentimes happens that the voice of the Head passes to the voice of the Body, and often that the voice of the Body passes over to the voice of the Head. For they that consist in one flesh, nothing hinders but that they also accord in one voice. So then let her say in the voice of the Head touching His Elect members, let the Church say, If I laughed on them they believed it not; since for God to 'laugh' is for the ways of the Saints to be made to prosper by His favour following them. As it is also expressed by common usage of those, whom in this world the caresses of good fortune accompany; 'The time smiled upon them.' Whence reversely it is called the wrath of God to be disabled from good practice. As it is written; Lest the Lord be angry, and ye perish from the right way. If then the Lord is said to be 'angry' when men lose the way of righteousness, the Lord is rightly described as 'smiling' when our good works the favour of grace from Above accompanies on the way. But all the Elect so long as they are in this life never hold out to themselves the assurance of security. For being at all times alive to suspicion against temptations, they dread the plottings of the hidden enemy, who even on temptation ceasing, are greatly disturbed even by the mere suspecting only. For oftentimes to many heedless security has proved great hazard, so that the plots of the crafty enemy they should be made acquainted with, not when tried, but when already laid low. For we have always to be on the watch, that the mind unceasing in its solicitude never be slackened in its heavenly bent, that abandoning what is painful, laid low in loose thoughts as in a kind of soft litters, the mind be not all undone and prostitute itself to that corrupter the devil on his coming. But the soul must always be gathered up for the encounter of the adversary, always there must be caution provided against secret snares. For hence the Prophet Habakkuk saith; I will stand upon my watch. Hence again it is written; Set thee up a watch tower, make thee bitternesses. Hence it is said by Solomon, Happy is the man that always feareth; but he that hardeneth his heart shall fall into mischief. Hence he saith again; Every man hath his sword upon his thigh, because of fears in the night. The 'fears in the night' are the hidden snares of temptation. But 'the sword upon the thigh' is watch on guard, keeping down the enticements of the flesh. So then that 'the fear by night,' i.e. secret and sudden temptation, may not creep upon us, it is always necessary that the 'sword' of watching placed thereon should press our thigh. For holy men are so assured touching hope, that nevertheless they are ever mistrustful touching temptation, as being those to whom it is said; Serve the Lord with fear, and rejoice unto Him with trembling: so that by hope rejoicing should be produced, and by mistrust 'trembling.' In whose voice the Psalmist saith again, Let my heart rejoice that it may fear Thy Name. Wherein it is to be noted, that he does not say, 'Let it rejoice that it may be assured'; but, 'let it rejoice that it may fear.' For they remember that though their course of conduct be made to succeed, they are still in this life, touching which it is said by that same Job; The life of man upon earth is trial. They remember again that it is written; For the corruptible body presseth, down the soul, and the earthly tabernacle weigheth, down the mind, that museth upon many things. They remember and they stand in fear, and they do not dare to promise to themselves in themselves assuredness, but being set between the joy of hope and the fear of temptation, they trust and they fear, they are heartened and they falter, they are assured and they are distrustful. Therefore it is well said by the voice of the elect member under a figure of our Head, If I laughed on them, they believed it not. Because our Redeemer as it were smiling on us we do not believe when His many gifts now bearing their testimony, we at once receive the boon of His favour, and yet still go faltering under His judgment for our own frailty. Let us see how to Paul there is henceforth both a 'smiling' through grace from Above, and he himself still 'believes not' as it were through the fear of misgiving. Already the Lord as it were speaking to him from Heaven, and whilst opening his eyes inwardly, closing them outwardly, had displayed the power of His Majesty: already He had said to Ananias concerning Him; For he is a chosen vessel unto Me. Already he had been transported to the third heaven above himself. Already carried into Paradise he had heard mystic words, which he might, not tell, and yet being still fearful he says, But I keep under my body and bring it into subjection, lest that by any means when I have preached to others I should be a castaway. See how to Divine grace smiling on him he already trusts in respect of hope, and yet trusts not in respect of self-assurance. For that these words agree perfectly with the words of our Redeemer, those subjoined do also declare, when it is said, And the light of my countenance did not fall upon the earth. For what is styled 'the earth' but the sinner, to whom it was said by the first sentence; Earth thou art, and unto earth shalt thou return? So 'the light of the Lord's countenance does not fall to the earth,' because the brightness of His Vision does not appear to sinners. Thus it is written; Let the ungodly man be removed away that he see not the glory of God. For light would as it were fall upon the earth, if when He comes in the Last Judgment, He manifested the brightness of His Majesty to sinners. But if we receive these words in the voice of Holy Church, we may not unsuitably understand that 'the light of her countenance does not fall upon the earth,' because to them that are busied in earthly courses she forbids to preach the highest mysteries of her contemplation. For what is strong she forbids to be spoken to the weak, lest whilst they hear things incapable of being comprehended, they be borne to the ground by the words of preaching by which they should have been lifted up. For the mere corporeal light, which illumines sound eyes, darkens weak ones, and whilst by weak seeing eyes the gaze is set on the brightness of the sun, there is very frequently darkness produced to them from light. Thus let Holy Church being borne down in the time of her persecution, but bearing in mind her foregoing discrimination, say, The light of my countenance did not fall upon the earth. — Morals on the Book of Job, Book XX Augustine of Hippo: "If I smiled before them, they did not believe him. He spoke in parables of things which were not understood, and in which, however, more grandeur was perceived than it appeared. This is Sara's laughter (3); he indicated that everything that was happening had a prophetic meaning. So is it, when we speak in figures. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I was minded to go to them, I sat chief. And when I sat as a king with an army standing round, nevertheless I was the Comforter of those that mourned. Because in the heart of lost sinners, the actions of the flesh are in the first place, and of the soul in the second, surely in their thoughts Christ 'sits' not 'first' but 'last.' But each of the Elect, because above all others they mind the things that are eternal, and if there be any things of a temporal kind, they manage them with an after and the least concern; to whom it is also said by the preceptress voice of Truth, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you; in their heart the Lord 'sits first.' In which place it is fitly prefaced, If I had been minded to go to them. For because, as has been said, He doeth all things according to the counsel of His Will, not in answer to our desert, but because He is Himself so minded, the Lord enlightens us with His visitation. And so He both comes 'when He is minded,' and when He comes He 'sitteth first,' because both His Coming in our heart is gratuitous, and the longing of the desire of Him in the thought of our heart is not the same as the rest of our desires. The Lord 'sits as a king in the heart,' because He rules the clamouring motions of the heart in our thinking. For in the soul which He inhabits, whilst He stirs up the dull, bridles the restless, inflames the cold, tempers the inflamed, softens down the hard, and binds up the loose, by this mere diversity of thoughts, a kind of 'army,' as it were, 'stands around Him.' Or surely He 'sitteth as King with an army standing around Him,' because that King, whilst He presides over the minds of the Elect, a host of virtues surround. And He too is 'the comforter of those that mourn,' by that promise, by which He says, Blessed are they that mourn, for they shall be comforted. And again; I will see you again, and your heart shall rejoice, and your joy no man shall take from you. But the things which we have delivered concerning the Head of Holy Church, there is nothing hinders us if we should apply to the voice of the same Church as well. For in her the order of the teachers presides like a king, whom the crowd of her believing ones surrounds. Which same multitude of believers is also rightly called 'an army', because it is unceasingly making ready day by day against the wars of temptations in the array of good works. The hearts of them that mourn Holy Church also comforts, whilst she considers the souls of the Elect borne down by the wofulness of the present pilgrimage, and gladdens them with the promise of the Eternal Country. Moreover she sees that the hearts of the faithful are stricken with divine dread, and those whom she sees have heard concerning God strict things that they should stand in fear, she likewise brings it to pass that they should also hear the gentleness of His pity, that they may have boldness. For thus does Holy Church mix hope and fear to her believers, touching the pity and justice of the Redeemer, in the continued course of her ministry; so that they may not either heedlessly rely on Mercy, nor hopelessly dread justice. For with the words of her Head she cheers up those that are alarmed, saying, Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. And again, those that are presuming she affrights, when she says, Watch and pray, that ye enter not into temptation. Again, those that are in dread she cheers, saying, Rejoice, because your names are written in heaven. But those presuming in themselves she affrights, when she says, I beheld Satan as lightning fall from heaven. Those in dread she cheers when she says, My sheep hear My voice, and I know them, and they follow Me, and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My Hand. But those presuming in themselves she affrights, saying, And shall shew great signs and wonders, insomuch that if it were possible they shall deceive the very Elect. Those in dread she cheers, when she says, But he that shall endure unto the end, the same shall be saved. The presuming she affrights, when she says, Nevertheless, when the Son of Man cometh, shall He find faith on the earth? The fearing she cheers, when He says to the robber, To-day shall thou be with Me in paradise. But she frightens the presuming, when Judas falls from the glory of the Apostleship into the pit of hell. Concerning whom it is said, in the laying down of a declaration, I have chosen you twelve, and one of you is a devil. One in dread she cheers, when she says, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that woman be greatly polluted? But thou hast played the harlot with many lovers; yet return again to Me, saith the Lord. But one presuming she affrights, when she says; Why criest thou upon thine affliction? thy sorrow is incurable. One dreading she cheers, saying, From this time at least call me, My father, thou art the guide of my virginity. But the presuming one she frightens, saying, Thy father was an Amorite, and thy mother an Hittite. One in dread she cheers, when she says, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall from you; for I am holy, saith the Lord; and I will not keep anger for ever. But one presuming she affrights, when she debars her prophet from interceding, in the words, Lift not up cry nor prayer for them; for I will not hear in the time of their crying to me, in the time of their affliction: for though Moses and Samuel stood before me, my soul is not toward this people. Thus her hearer's mind Holy Church both lifts up touching the lovingkindness of mercy, and disquiets touching the strictness of judgment, that in her preaching, whilst she rightly blends both, her Elect may neither presume on the score of righteousness set forth, nor despair on the ground of bygone iniquity. Yet this which he says, And when I sat as a King with an army around, nevertheless I was a comforter of them that mourned, it is necessary for us to know that even taken according to the history it may very greatly edify the reader, if he considers well how with good rulers both authoritativeness of ruling and loving-kindness of consoling are mixed together. For he says; And when I sat as a King with an army around; see the authoritativeness of governance; nevertheless I was a comforter of them that mourned; mark the service of pitifulness. For discipline or mercy is much bared, if the one be maintained without the other. But towards their subjects there ought to be in the hearts of rulers both mercy giving comfort in justice, and justice dealing wrath with pitifulness. It is hence that to the wounds of that half-dead man, who was carried by the Samaritan into the inn, there is both wine applied and oil, that by the wine the wounds should be bitten, and by the oil they should be soothed; that so every one who has the charge over the healing of wounds may by wine apply the biting of strictness, and by oil the softness of pitying; that by the wine what is putrid may be made clean, and by the oil what is to be healed may be soothed. Thus then gentleness is to be mixed with severity, and a certain qualifying process by both to be performed, that those under charge may not either be made sore by much sharpness, nor be relaxed by overmuch kindness. This surely that ark of the tabernacle betokens, in which along with the tables there are the rod and manna together; because when there is the knowledge of sacred Scripture in the breast of a good ruler, if there is the rod of severity, let there also be the manna of sweetness. Hence also David says, Thy rod and Thy staff comforted me. For we are stricken by the rod, and we are sustained by the staff. If then there be the strictness of the rod that it may smite, let there also be the comfort of the staff that it may sustain. So then let there be love, but not that softens, let there be vigour, but not that grates, let there be zeal, but not that storms to excess, let there be pitifulness that does not spare more than may be expedient. — Morals on the Book of Job, Book XX Augustine of Hippo: "I chose their ways, and I sat in the first place. Or making me man, or eating with publicans and sinners; but always I was in the forefront for their salvation. "And I was like a king surrounded by his valiant defenders; From those who have left everything to follow me. "And I comforted those who were sad. He speaks of those to whom hope gave joy, in the midst of the sadness of the present life, as it is written: "Blessed are those who weep (4)," and elsewhere: "We seem sad, but always we are in joy (1). They can not yet attain that high perfection of which it is said, "He who practices and teacheth, shall be called great in the kingdom of heaven." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But now they that are younger than I have me in derision. Whose fathers I would have disdained to set with the dogs of my flock. All heretics when compared to the age of the Church Universal are fitly called 'younger' in time, because they went forth out of her, not she out of them. Whence it is rightly also said by John; They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us. For 'they that are younger in time deride Holy Church,' when they that went out from her, set at nought the words of her instruction; concerning whom it is further added; Whose fathers I would have disdained to set with the dogs of my flock. Who is the 'flock' of Holy Church saving the multitude of the faithful? Or who else are called 'the dogs' of this flock, but the holy Teachers, who became the guardians of those believers? Which same whilst in behalf of their Lord they cried aloud, given up to daily and nightly watchings, uttered, so to say, loud barks of preaching. Concerning whom it is said to that Church by the Psalmist, The tongue of Thy dogs from the enemies by the same. Since there are some that being recalled from the worshipping of idols are made the preachers of God. So 'the tongue of the dogs' of the Church goeth forth from enemies, because the Gentiles that are converted the Lord makes even preachers. Whence the slowness of the Jews, who refused to speak in God's behalf by the Prophet upbraiding them is made matter of blame, where he says, they are all dumb dogs, they cannot bark. Now we speak of the fathers of Heretics meaning those whom we style 'Heresiarchs,' by whose evil preaching, i.e. by the seed of speaking, the peoples following them were begotten in error. So then Holy Church 'disdains to set the fathers' of heretics 'with the dogs of her flock,' because the founders of erring tenets on trying she rejects, and contemns to number them among the true Fathers. Which persons though they seemed to have recalled some from the erroneousness of heathenism, to have trained the practices of some to the doing what is right, yet for this that they did not think right things of God, she does not 'set them with the dogs of the flock,' because she does not rank them with right preachers. For it is plain that Arius; Photinus, Macedonius, Nestorius, Eutyches, Dioscorus, Severus, and numbers like to these, endeavoured by teaching and persuading to appear fathers. But their errors the Holy Church Universal trying with strict severity, does not 'number those persons among the keepers of' her flock,' whom she condemns as breaking up the unity of that flock. Of which same it is said to the Ephesians by the voice of Paul, For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. And because it sometimes happens that heretics in proportion as they fall away more into the erroneousness of misbelief, guard themselves the more fully in outward practising, so that they may appear to do great things above the rest of the world, the Holy Church Universal sets at nought all their works, which she observes do not come forth by the authority of faith. — Morals on the Book of Job, Book XX Julian of Eclanum: "But now they make sport of me, those who are younger than I." These words testify to the authority, power and grace that, as he has asserted, he used to own in his previous days. The more favorable his state of former happiness had been, the more bitter now it makes his feeling of pain after turning into misfortune."Whose fathers I would have disdained to set with the dogs of my flock." He now refers to an evidence of extreme poverty, through which also the vileness of his condition appears, not only the fact that he lives on charity but also that he is appointed to take care of the food of dogs. — EXPOSITION ON THE BOOK OF Job 30:1 Augustine of Hippo: "And now the weakest make fun of me; the youngest ones take me back from my mistakes. Afterwards, the Church had such children; they make little progress. "They take me back," he says; for, clothed with the honors of the Church, they have received the power of preaching to the people what they do not do themselves. "Those whose fathers I despised. He gives them for fathers those whose sons they are by imitation, and to whom it has been said, "Woe to you, scribes and Pharisees, hypocrites." — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The power of whose hands was nothing to me, and of life itself they were accounted unworthy. 'Power in the hand' is greatness in practising. But 'the power of the hands' of Heretics is reckoned 'as nothing to' Holy Church, because she sees that, the true faith being lost, whatsoever they do it is of no merit. For the charity of God and our neighbour they forsake, who both imagine what is false concerning God, and by wrangling are separated from their neighbours. But 'the strength of the hands' without charity the great preacher bears witness is of no avail, in that he says, And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. But sometimes Heretics perform signs and miracles as well, but in order that they may here receive back the rewards of their chastening and abstinence, i.e. the praises, which they go after. And hence it is said by the voice of the Redeemer, Many will 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. By which same sentence what is there given to be understood, but that in man it is the humbleness of charity and not the signs of miraculous virtues that ought to be revered? Whence Holy Church now, even if there be any miracles of heretics performed, sets it at nought, because she sees that these are no proof of holiness. Since the way to prove holiness is not to perform miracles, but to love every man as one's self; and concerning God to think what is true, and of his fellow-creature to think better things than of himself. For that true power lies in love, and not in the manifesting of a miracle, 'Truth' shews, Who says, By this shall all men know that ye are My disciples, if ye have love one to another. For He Who says not, 'in this shall it be known that ye are My disciples, if ye shall perform miraculous signs,' but Who saith, 'if ye have love one to another,' plainly proves that it is not miracles but charity alone that proves the true servants of God. So the witness to the heavenly discipleship is the gift of brotherly charity. Which same love, because all heretics refuse to have, whilst they are divided from the Unity of the Church Universal, it is justly said concerning them; the strength of whose hands was nothing to me. And because to these same signs, that they set forth, they do not accord themselves by any humility, it is rightly added, And of life itself they were accounted unworthy. Or indeed, all heretics Holy Church declares unworthy of life itself, for this reason, because under the Name of Christ, they fight against the Name of Christ. — Morals on the Book of Job, Book XX Augustine of Hippo: "And the strength of their arm was nothing to me," the power of their fathers, who were able to crucify the Lord. "In them life was going away. For until the end they refused to convert. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who gnawed in solitude, being scurvy with calamity and misery, and chewed herbs and the barks of trees. And juniper roots for their meat. All heretics, whilst in sacred Revelation they make it their aim to dive into secrets of God beyond what they are capable of, by their hunger become barren. For they do not seek those things, whereby they may train themselves to humility, may order their ways in tranquillity, keep patience, shew forth long suffering, but those alone which may prove them learned and talkers; they aim to know those things, by which they may seem to be in a special manner instructed. For they very often treat with boldness of the nature of the Divine Being, whilst, wretched as they are, they know not their own selves. And so they become 'barren by want and hunger,' because they desire to dive into those things, by which they should not bring forth the buddings of a good life. For the things which they dive into are beyond themselves. And whilst they make for that which they are unable to comprehend, they neglect to acquaint themselves with those things, by which they might have been instructed. Which same boldness of theirs the great Preacher rightly checks, saying, not to think of himself more highly than he ought to think, but to think soberly. Hence Solomon says, Set bounds to thine own wisdom. Hence again he says, Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. For the sweetness of spiritual meaning he who seeks to eat beyond what he contains, even what he had eaten he 'vomiteth'; because whilst he seeks to make out things above, beyond his powers, even the things that he had made out aright, he forfeits. Hence he says again; As for one to eat much honey is not good, so he that would search out Majesty shall be crushed with glory. For the glory of the Invisible Creator, which when searched into with moderation lifts us up, being dived into beyond our powers bears us down. Therefore heretics, because in proportion as they aim to be more completely filled by sublime perception, so much the more entirely they become empty, have it rightly said concerning them, barren by want and hunger. Since by unbounded attempts the more they go after the knowledge of heavenly acquaintanceship, the more they lose it. But, on the other hand, they that in Holy Church are truly humble, and truly instructed, are taught touching heavenly mysteries, both some things when viewed to understand, and some things not understood to reverence, that so what they understand they may hold with reverence, and what they do not as yet understand they may look forward to with humility. Whence it is said to us by Moses, that in eating the lamb, that which remaineth of it we should burn, with fire; for we 'eat the lamb,' when in understanding many particulars of the Lord's human Nature, we deposit them in the belly of the mind. Wherefrom there are some things left to us, which cannot be eaten; because many particulars still remain concerning Him, which can by no means be understood. Which same nevertheless are to be 'consumed with fire,' because the things which we are unable to understand concerning Him, we reserve with humility for the Holy Spirit. Which same humility very often reveals even those things to the perceptions of the Elect, which appeared to be things impossible to be understood. For the froward minds of heretics, whilst they proudly attribute understanding to themselves, as it were presume to deliver fixed decisions even touching what is unknown. Whence it comes to pass, that the self-elation itself which lifts them up in themselves within, should without drive them off from the truth, and that in the declarations of God they should hardly even comprehend the outward things, who thought that they had in an especial manner gone to the bottom of spiritual secrets. That is wont to be 'gnawed,' which cannot be eaten. Now heretics because they apply themselves to make out Scripture by their own power, assuredly never can comprehend it, which same whilst they do not make out, they, as it were, do not eat. And because, not being aided by grace from on high, they are unable to eat it, they as it were 'gnaw' it with certain efforts. Since they handle it outwardly, when indeed they endeavour but do not attain to the interior parts of it. Which same because they are separated from the society of the Church Universal, are mentioned as gnawing not any where, but 'in solitude.' To which same 'solitude' that the false teachers draw their followers, Truth long before forewarned, saying, If they shall say unto you, Behold, he is in the desert, go not forth. And these are rightly recorded as 'scurvy with affliction and misery,' because they are despicable at once by the destructiveness of their practices, and the badness of their perceptions. Who do also 'eat herbs and the barks of trees,' because being kept off by the bar of self-exaltation, they are unable to perceive in sacred Revelation what is great and interior, but with difficulty discover therein a few things that are tender and exterior. Since by 'herbs' the plainer statements, and by 'the barks of trees' the exterior declarations of the Fathers are betokened. Those then who seek to know those things, by which they may not at all be learned, but seem to be, whilst in the sacred volumes they do not from the heart's core search out the force of charity towards God and our neighbour, are as it were 'fed by the herb and the bark,' because they are either the lowest or the outer things which nourish the souls of those who carry themselves proudly. Or surely to 'eat herbs' is touching Holy Scripture to observe the least precepts, and to disregard the greater ones. Whom Truth rightly rebukes, saying, Woe unto you, Scribes and Pharisees, hypocrites; for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the Law. Who do also 'eat the barks of trees,' because there are some who in the sacred volumes respect the outside of the letter only, nor keep in safety any thing belonging to the spiritual meaning, whereas they imagine that there is nothing more in the words of God, but that which they may hear on the outside. Which persons nevertheless the passion of vain glory possesses in all their errors, and the thirst after honour holds them captives, and generally by the very things that they speak they seek after nothing else but earthly profits. Concerning whom it is said by Paul, For they that are such serve not our Lord Jesus Christ, but their own belly. For the juniper tree has prickles instead of leaves, for so bristly is that which they put forth, that like to thorns it is able to prick the person handling it. Now a thorn is all sorts of sin; because whilst it draws into self-gratification, as it were by pricking it wounds the soul. Whence it is spoken by the voice of one righteous and penitent, I was turned in my calamity, while the thorn is broken, surely because the mind is turned to lamenting, that the prick of sin may be broken by repenting. But in another translation, the thorn is described not as 'broken' but 'fixed,' which same is not at variance with the same sense, because the mind of the penitent is brought to sorrow when the sin that has been committed is retained fixed fast in the recollection. What then is there denoted by the 'root of the juniper' saving avarice, from which the thorns of all the sins are produced? Concerning which it is said by Paul, For the love of money is the root of all evil. For that springs up covertly in the mind, and brings forth openly the prickles of all sin in the practice. Which same prickles arising from this root the great preacher immediately implies, when he subjoins, Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. For he who spoke of 'many sorrows' made known as it were the prickles arising from this root. So by 'junipers' we understand sins, but by 'the root of junipers' what else do we understand, but avarice, i.e. the material of sins? So then because heretics in their words generally go after external gains alone, yet are not ignorant that they make up what is wrong, but do not abandon the preachings of error, whilst they wish to receive their emoluments as teachers, it is well said of them now by the voice of the holy man, and juniper roots for their meat, because whilst they think of avarice with all the faculties of their minds, they are as it were fed by that nourishment, wherefrom assuredly the prickles of sins ensuing are used to be produced. — Morals on the Book of Job, Book XX Gregory the Dialogist: Who carrying these same off from the valleys, when they found each of them, ran to them with clamour. Which persons if ever in sacred Revelation they seemingly discover things with sagacity, which while they do not understand, they fancy make for their statements, they directly scatter these vociferating them to their wretched hearers, whom they covet not the souls of but the substance. They 'carry them off from the valleys,' because with a high spirit they gather them from the lowly sayings of the Fathers. Which same whilst they exult to have found making for their cause, they run to them with outcries, because every thing that they have a perception of, by the appetite of praise they strive to cry abroad to the ears of men. — Morals on the Book of Job, Book XX Gregory the Dialogist: They shall dwell in the desert places of the torrents, and in the caves of the earth, or upon the ground. We give the name of 'torrents' to the brooks, that are gathered by the winter rains, which likewise at certain seasons are dried up. Thus with justice the framers of wrong doctrines are called 'torrents'; because being cold to the warmth of charity, they grow to a height in the deadness of the winter season; because they do not flow out with perpetual fulness, but by the pleadings of Catholics, as by summer suns, are dried up. And indeed the fabricators of wrong doctrines springing up against Holy Church, are already made an end of by the heat of truth, yet notwithstanding the things which they taught their disciples do not cease to maintain and to defend. Thus then they that follow the errors of those persons 'dwell in the desert places of torrents,' i.e. put their trust in the preaching of those, whose effusions are already by the answering and reasoning of Catholics dried up. Now what else do we take 'the caves of the earth' for, but the hidden preachings of heretics? For heretics meet together in secret conclaves in such sort, that the reverence, which they cannot invest their erring belief with by reason, they may by concealment, and that to weak souls the speech of pervertedness may appear more to be treated with awe in proportion as it is secret. Hence in Solomon the woman as a type of heresy persuades, saying, Stolen waters are sweet, and bread eaten in secret is pleasant. Which self-same secret preachings 'Truth' abhors, saying, Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. And again; Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of Man be. So then that is 'in the secret chambers' there, which here is phrased in 'caves.' Thus heretics 'dwell in caves,' because they generally conceal their error by preachings in secret; that in the degree that they forbear to shew themselves to the more learned and wiser sort, they may the more irresistibly draw to them the uninstructed. Whence also the words are rightly brought in next; Or upon the gravel. For we call by the name of 'gravel' those very little stones which the water of the river draws along. Accordingly, the teachers of perverted doctrines 'dwell upon the gravel,' because they draw after them those minds of men which are not established with any stedfastness of gravity, which the streams of errors are as it were ever carrying from place to place. And hence the great preacher, whereas he desired that his hearers should not be led by the chances of time, but that they might be established by firm gravity, charged them, saying, That we henceforth be no more like children, tossed to and fro, and carried about by every wind of doctrine. Thus Holy Church, being borne down by her adversaries for a space, when she sees the bold minds of those in error insulting over her, recalls to remembrance what the behaviour of those was, saying, They shall dwell in the desert places of torrents, and in the caves of the earth, or upon the gravel. For because their wrong preaching, the fire of charity being gone, gained power by coldness of feeling, surely it 'dwelt in the desert places of torrents.' And because it was not open and at large, it 'lay hid' in caves. And because it held the people not fixed but lightly moved, it remained not upon the rock but 'upon the gravel.' — Morals on the Book of Job, Book XX Ishodad of Merv: The words "under the rocks and the thorny bushes," that is, those, who are on the prowl in the mountains and the deserts, live on the fruits of thorny bushes because of their destitution. — COMMENTARY ON Job 30:6-7 Gregory the Dialogist: Who rejoiced in the midst of the like, and reckoned there were delights under brambles. What do we understand by the name of 'brambles,' but those 'piercings' of sins, which we have already described above. Now because froward minds delight in wickednesses, which they should have bewailed, all heretics uplift themselves with vain joy in proportion as they gain power for worse acts; and they 'reckon there are delights under the brambles,' because they lift up the froward mind to joy, from the same cause that they bear the thorns of sins. For if ever they have been able to draw any one to their error, they plume themselves in glee; and by the same act, whereby they are daily heaping to themselves sins, even by ruining others, they exult that they are as it were leaders to righteousness. And so it is well said; Who rejoiced amongst the like, and reckoned that there are delights under brambles. For they drag all that they are able to their own destruction; and to be under sins, or to add offences to offences, they imagine their heaping up a superabundance of virtuous acquirements. — Morals on the Book of Job, Book XX Gregory the Dialogist: They were children of fools, yea, children of base men; and in the earth not appearing at all. That is to say, the children of those, who were the masters of errors. So they are called 'children,' not as engendered by the seed, but by the imitating of those, who by teaching what is wrong were 'fools' in respect of ignorance, and by living wicked lives 'base men' in respect of conduct. Who are not allied to our Redeemer by any relationship of wisdom, or by any of life. Concerning which it is said by the voice of Solomon in commendation of Holy Church, Her husband is noble in the gates. So these, because they followed the froward examples of those going astray, were recorded as being 'the children of fools and of base men.' Now it is rightly subjoined, and on the earth not appearing at all. Because whilst they aim to appear something here, surely from the land of the living they are made outcasts. But this which we have delivered in a type of heretics, nothing is at all in the way, if we understand it as well of persons froward and carnal, though set in the right faith. For neither does Holy Church account those only adversaries to her, who, as placed without, dissent from her faith, but those also who by living amiss inwardly stifle her life. — Morals on the Book of Job, Book XX Augustine of Hippo: "Constantly prey to hunger and misery," tormented by a crowd of insatiable desires. "Yesterday they were fleeing into the wilderness," constantly trying to avoid the Law which they did not want to hear with righteousness. "Fleeing yesterday in the desert," because they had received it in the desert. If today applies to the New Testament, yesterday applies to the Old. It is from the New that it is said: "Today, if you hear his voice, do not harden your hearts (4); And elsewhere: "You are my son, I have beget you today (5). " 4. "They gnawed the bark of trees. They had for food the figures of the Law who veiled the realities. "The root of the plants was their food; The mysteries which they were to celebrate in a carnal way, which did not seem to rise from the earth: but a righteous mind could draw from it the fruits of salvation, and rise from the earth to true freedom, but they would not have succeeded. "Without honor, without consideration, and deprived of all good. The honor of the first rank was lost to them, with the hopes of the promise. By their own fault they have lost the temporal blessings, and the kingdom of heaven is not theirs. "Pressed by famine, they devoured the root of the trees. What is said of the root of the plants for the wheat, it is necessary to apply it to the root of the trees for the wine and the oil. Because these products are the spiritual goods of the Church. Their roots planted in the earth were the sacred rites that the Jews were to celebrate externally, such as the Sabbath, circumcision, sacrifices and all other acts destined to nourish piety. 5. "The thieves have risen against me. Those who by fraud and falsehood unjustly obtain the honors reserved for the just: 6. "Their dwellings were the dens of the rocks. They wanted to justify their guilty desires by the obscure passages of the Holy Books. 7. "They were screaming among the trees. Their sins were out in the open, despite their efforts to hide them under the darkness of the Scriptures, as under the foliage of the forests. So it is written, "The cries of the inhabitants of Sodom have gone up to me." In many places Scripture speaks of the clamor of sin, to signify its publicity. In this sense, the word is the guilty thought conceived in the depths of the heart, the cry is the external action. "They took shelter under the stalks in the earth:" Those who do the Fa in a carnal way, take shelter not only under the stems, but under the lowest stems. These stems are not the fruits themselves, but it is on them that the fruit-bearing branches grow, whether plants or trees, if they are fruit trees, since trees that do not bear fruit also have stems. 8. "Children of foolish and vulgar men. Of the Jews, whom above he has given them for fathers, because they have imitated them: for they also boast of the name of a God, whom they serve not. He calls the foolish and vulgar Jews, on the contrary, boast not only of being the guides of the blind, but also of being the sons of Abraham, and draw vanity from this noble origin. In these words: "They are blind, and guides of the blind," they see their foolishness unmasked; and these others: "If you are sons of Abraham, do the works of Abraham," show them degenerate and degraded. "Their name and their honor have disappeared from the earth. They existed, but they disappeared. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And now am I their song, yea, I am become their byword. By which same words that time of Holy Church is set forth, when she is openly derided by the lost; when the wicked gaining ground, faith shall be for a reproach, and truth shall be for a ground of accusation. For so much the more contemptible shall each individual be in proportion as he may be more righteous; and the worse object of abhorrence, the more worthy object of praise. Therefore the Holy Church of the Elect in the time of calamity 'becomes a proverb' to the wicked, because when they see the good die by torments, they take their likeness of cursing from those. For in proportion as they see a passing death, but do not see a lasting life, so much the more in scoffing do they flee present ills, in proportion as by the understanding interiorly they do not reach to lasting goods. — Morals on the Book of Job, Book XX Augustine of Hippo: "And now I am the object of their songs," of the latter, of which the rest are the fathers; my voice resounded in their ears, it did not touch their hearts. "They make fun of me; If they leave me, if they hear my teachings, their speeches, their attention are useless and completely lost. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They abhor me, they flee far from me, and spare not to spit in my face. All the wicked 'fly far' from Holy Church, not by the paces of footsteps, but by the characters of practices; they fly far not in place, but desert, whereas, pride gaining ground, they contemn her with open upbraiding. For 'to spit in his face' is not only to detract from the good in absence, but to give the lie to each one of the just even in presence. And these then whilst the wicked by openly deriding set at nought, they as it were let out in insults upon them loose words, like streams of spittle running down. But Holy Church knows how to gain ground in sufferings, and in the midst of reproaches to maintain an honourable life; she is taught neither to be cast down by adversities, nor to glory in prosperity. She is instructed, in meeting prosperity, to lay low the mind in downcasting; she is taught, in meeting adversity, to lift up the soul to the hope of the height above. She knows how to ascribe her good things to the mercifulness of the Redeemer, she knows how to ascribe her evil things to the justice of the Judge, that both what is good she has by His bestowing, and what is bad she suffers by His permitting. — Morals on the Book of Job, Book XX Augustine of Hippo: "They abhor me, and flee away from me. They have departed from holiness, by committing iniquity, and by repulsing from their corrupt hearts the precepts of wisdom. "They dared to spit in my face. They really curse the face of Christ, those who repel with contempt commands; or their depraved life prevented me from being well known. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Because He hath opened His quiver and afflicted me. And put a bridle into my mouth. What is denoted by 'the quiver' of God, but secret counsel? Now the Lord casts the arrow from the quiver, when from His secret counsel He sends forth an open sentence. For that any man is scourged, we know, but for what cause the scourge comes, we know not. But when after the scourge amendment of life follows, the actual power of counsel is itself disclosed as well. So the quiver shut is hidden counsel. But we are chastened by an open quiver, when by that which follows after the scourge, we see with what counsel we are stricken. When the Lord beholds sins, and yet does not move the hand to vengeance, He as it were holds the quiver shut, but by striking He shews, how greatly that displeased Him in us, which He bore long beholding it. Therefore let the Holy Church of the Elect being pressed by tribulations say, For He hath opened His quiver, and afflicted me. Which same on meeting with the insolent voices of her adversaries, when she sees that her preaching is not received, giving over the hardness of some, restrains the words of her preaching. For reflecting that her persecutors are rendered worse at the voice of her exhortation, she rather prefers to hold her peace. And when she sees them persons unworthy to hear, she binds up her preaching with silence drawn over. Whence he fitly adds; And put a bridle into my mouth. They were acquainted with 'a bridle put upon themselves' before certain persons, who said, It was necessary that the word of God 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. Holy men see 'the bridle' of silence put upon themselves with the hard hearts of lost sinners, when they say by the Prophet, How shall we sing the Lord's song in a strange land? Paul also charged 'a bridle to be put,' who enjoined the disciple, saying, A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted, and sinneth condemned of himself. For holy teachers very often by lofty ken survey the hearts of those that oppose them, and when they see those hearts forsaken by God, afflicted and groaning they hold their peace. Doth not Solomon sometimes 'put a bridle' upon the teachers, who saith, Reprove not a scorner, lest he hate thee, but if we hold our peace from rebuking for this reason, because we are afraid for the scorner's hates to rise up against us, we no longer seek God's profits, but our own. Wherein it requires to be known that sometimes when bad men are reproved they become worse. Them therefore we spare, and not ourselves, if from the love of those we cease from the rebuking of them. Whence it is needful that we sometimes endure keeping to ourselves what they are, in order that they may learn in us by good living what they are not. Therefore because Holy Church, who ever gives forth her words in a spirit of charity, sometimes also withholds them on the principle of charity, let her say, He hath put a bridle in my mouth. — Morals on the Book of Job, Book XX Augustine of Hippo: "He opened his quiver to pierce me; The secrets of nature, sources of temptations. "And they put a brake on my mouth," so that in spite of myself I approve them, and carry them where they please to lead me, to the object of their shameful passions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: At the right hand of the East my calamities on the spot arose. They overturned my feet, and oppressed with their footpaths as with waves. For 'calamities' would 'rise to the left,' if at the hand of any persons set without the pale of Religion, and openly denying Christ, she met with the adverse dealings of persecution. But when she undergoes from persons seemingly believers the trial of tormentings, it is as if calamities arose to her at the right hand, because they who are enlisted under Christ's name, assail Christ's name in her. For by the very usage of speech we speak of having as 'on the right' what we account as great, and as on the left that which we look down upon. So then as there for 'the right hand' the Jewish people is denoted, so in this place by the term of 'the right hand,' the faithful people of Holy Church is denoted. And hence the Judge that is to come 'shall set the goats on His left Hand, and the sheep on His right Hand.' But when these very persons too fret Holy Church in the time of adversity, who seemed to be of the faithful, surely 'calamities arise to her on the right hand.' Now rightly is this same called 'the right hand of the East'; since it is written of the Head itself of the same, The East is His Name. For seeing that the light springs from the East, He is rightly called 'the East,' by the light of whose righteousness the night of our unrighteousness is enlightened. So 'calamities arise to the right hand of the East'; because these likewise leap forth to persecution, who were supposed to be Elect Members of our Redeemer. Which same calamities he rightly declares 'arise on the spot,' because whereas they who persecute were not persons without her pale, evils are brought about by them suddenly and on the spot. But if 'the right hand' is a designation of those who are truly believers, 'calamities arise to the right of the East,' because on the crisis of persecution breaking forth, the righteous undergo the cruel assaults of the wicked. What are denoted by the Church's 'feet,' but her outermost members? which while they lend themselves to earthly deeds, are able to be the sooner deceived by adversaries in proportion as they do not understand things on high. Therefore these 'feet adversaries overturn,' that is to say, when they draw her outermost members to the error of their doctrine. The 'feet overturned' cannot keep the way, in that all the weak being either persuaded by the promises of their persecutors, or affrighted by their threats, or broken by their tortures, swerve from the right path. Now 'the paths' of adversaries are rightly likened to waves, when it is said, and they oppressed with their footpaths as with waves; in this way, because the life of the evil-minded, mischievous with wayward restlessness, comes down as a tempest for the overwhelming the ship of the heart, so to say. Concerning which same tempest it is said by Solomon, As a tempest passing, the wicked shall not be. And when the weak man sees the froward flourishing, that man the wave of wretched imitation plunges into the sea of frowardness. — Morals on the Book of Job, Book XX John Chrysostom: You see what especially afflicts him is to be mocked by those who reproach him for the evil actions that they commit. Some "thieves," he says, some wicked, some criminals, some robbers have made us the subject of their proposals and conversations. — COMMENTARY ON Job 30:12A-13 Augustine of Hippo: "They grew up on my right. To please their desires they came, kindness on the lips, sweetness in the words, without recourse to violence. "They restrained my feet by obstacles:" by the ecclesiastical dignities which prevented them from fleeing. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They did away with my paths, they plotted against me, and prevailed, and there was not any to bring help. Let blessed Job tell these things of evil spirits, i.e. of secret enemies. Let the Church Universal speak them of bad men persecuting, i.e. of open adversaries. For these 'do away with her paths,' when in the souls of certain weak ones they interrupt the ways of truth by crafty persuading. These in 'plotting prevail, when those, whom they cannot openly force to evil, they turn aside by pretending what is good, but that is very wonderful, which he subjoins, And there was not any one to bring help, when the Psalmist exclaims touching the help of God; A helper in seasons, in tribulation. And, Let them hope in Thee, who know Thy Name, for Thou, Lord, wilt not forsake those that seek Thee. And when it is written again, Did ever any trust in the Lord and was confounded? or did any abide in His commandments, and was forsaken? Or whom did He ever despise, that called upon Him? On what principle, then, is it now said; And there was not any to bring help, excepting that those, whom Almighty God loves for all eternity, He sometimes leaves for a time? Whence it is written; For a small moment have I forsaken thee, and with great mercies will I gather thee. In a little wrath I hid My face from thee for a moment, and with everlasting kindness will I have mercy upon thee. Hence too the Psalmist besought, saying, O forsake me not utterly. He then knew that he might be left for a little while with advantage, who prayed that he might not be 'utterly forsaken.' For the Lord by coming helps His Saints, by 'leaving' puts them to the proof, by gifts he establishes, by tribulations he tries. Whence too it is rightly said by one of Wisdom, For at the first she will walk with him by crooked ways, and bring fear and dread upon him, and torment him with her discipline until she try him in his thoughts. Since the soul of the righteous grace calls, trial puts to the question. And Almighty God allows the adversaries of His Elect to grow to a height in time, that the life of the good may be purified by the pitilessness of the bad. Since the Lord would never suffer them to be hostile to the good except he also saw what great good they did. For whilst the unrighteous deal cruelly, the righteous are purified, and the life of the wicked is enlisted to the advantage of the innocent, in that this same both by bearing down it abases, and by abasing ever fashions to better. Hence too it is rightly said by Solomon; the fool shall be servant to the wise of heart. And yet we often see the wise subordinate, and fools occupying the stronghold of dominion, wise men paying obedience in servitude, and fools lording it with tyrannical exultation. How then by the marking out of God's sentence is 'the fool servant to the wise,' when generally speaking he keeps him down by the right of temporal dominion? But it is to be borne in mind, that whilst against the life of the wise man the fool being uppermost enforces the terribleness of power, whilst he wearies him out with labours, rends him with insults, such a person surely by burning he purges from all the rust of bad habits. Thus the fool even in ruling is 'servant to the wise,' in that by bearing him down he advances him to a better state. — Morals on the Book of Job, Book XX Augustine of Hippo: "My trails are broken; They are no longer known to the righteous who know how to walk without seeking their interests, but those of Jesus Christ. "He stripped me of my dress; From my old authority, before which everything must bend. This is what happens when sins have become too numerous and have become habit. "He has wounded me with his features," with his precepts which reveal to me iniquity, without my being able to stop it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: As by a wall being broken, and a door being opened, they rushed in upon me, and were rolled down to my miseries. What is in this place designated by the title of 'a wall,' but the Redeemer of the human race, concerning whom it is said by the Prophet for the edifying of Holy Church, There shall be set in her a wall and a bulwark? For that same Redeemer is 'a wall' to us, Who forbids the rushing of evil spirits to reach to our hearts. Who also set 'a bulwark' as well to our faith, because before that He shewed Himself in flesh, He sent prophets as preachers of His mystery. Since they are rightly entitled by the name of 'a bulwark,' because, whereas they preached the Lord coming after, they stood as it were 'before the wall.' But it is as if 'the wall were broken,' when by the promptings of the wicked, faith, which is in our Redeemer, is done away in the hearts of some. And when power is awarded to the perverse in this life, what else but 'a door' of error is opened? And so it is as if the wall being burst asunder and the door opened the wicked rush in upon the good, when power being received temporally, the corrupt set themselves to pull down the very defences of faith too in the hearts of some. Concerning whom it is fitly said; And were rolled down for my miseries; that is to say, because in the first instance to their own miseries. For except that by living corruptly they fell before to their own 'miseries,' they would never afterwards persuade others also to those miseries. But after their own the children of perdition are 'rolled down to our miseries' also, when to those evil things wherein they are themselves already involved, they draw persons as well who are linked to ourselves. It is possible too that by the title of a wall may be understood the defence of discipline, as Solomon bears witness, who says, I went by the field of the slothful, and by the vineyard of the man void of understanding. And lo, it was all grown over with nettles, and thorns had covered the face thereof; and the stone wall thereof was broken down. For to 'pass by the field of the slothful, and by the vineyard of the man void of understanding,' is to look into the life of any careless liver, and to take a view of his deeds. Which same 'nettles or thorns fill up,' because in the hearts of the careless, itching earthly desires and the prickles of bad habits sprout forth, since it is written, In desires is every one that is idle. 'The stone wall was pulled down,' i.e. the discipline of the Fathers was loosened from his heart. For because 'the stone wall being pulled down' he saw that discipline was loosened, he directly added in that place going on; Then I saw and laid it up in my heart; and by example I learned instruction. And therefore as it were the wall being burst the enemy enters in, when by the crafty persuading either of evil spirits, or of bad men, the defences of discipline in the heart are scattered away. But when the vigour of that same discipline is relaxed in the heart of the lost, in their eyes all the deeds of the good are had in contempt, and they account it nothing, whatever they see relating to virtues in the Elect. — Morals on the Book of Job, Book XX Julian of Eclanum: After those things that used to or could move my affections in themselves have dispersed, that is, after I have been deprived of both comforts and occupations, I know that no hope is left for me through which I may be supported. "And my welfare has passed like clouds." He said that his welfare has passed—not his life—which was placed in the comforts of his home and in his body for his safety. — EXPOSITION ON THE BOOK OF Job 30:15 Augustine of Hippo: "He treated me according to his whims. God has served my misfortune and my misery to the triumph of justice, as he chose. "I am wrapped in sorrows:" I suffer in myself and in others; outside the fighting, the terrors inside (2); who languishes without my languishing myself (3)? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I was reduced to nought. As the wind thou didst take away my desire. And as a cloud my health hath passed away. For in the reckoning of the wicked we are 'brought to nought,' when those temporal goods, which they themselves love as chief, we do not retain in our bands. Because the promises from Above being disregarded they desire the things of earth, and if ever aught rises up in the mind of those persons in the way of longing after the Eternal world, it is quickly done away by transitory gratification springing up. And hence it is directly subjoined; As the wind thou didst take away my desire. Since the faithful People declares that itself suffers that, wherein those whom it loves it grieves should suffer. Thus 'the wind takes away desire,' when any transitory object does away the longing after Eternity. And hence it is yet further fitly subjoined; And as a cloud my health hath passed away. Since the cloud towers on high, but the breath of wind drives it into career. Thus, surely, then is it with the temporal good things of the wicked. They appear as it were by loftiness of honour to pass their time as on high, but they are daily driven on to the career of life as by a kind of blasts of their mortality. So 'health passes as a cloud,' because the glory of the wicked, in the degree that it is lofty, is not fixed. — Morals on the Book of Job, Book XX Augustine of Hippo: "My pains are without respite, and my hope has been carried away like breath. Only occupied with the hopes of time, they hold for nothing what I promise. "And my happiness has passed like a cloud. The attachment to present happiness has diverted them from the promises of the promise of eternity. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But now my soul in mine own self is withered, and the days of affliction have taken hold upon me. Since 'the soul' of the Elect 'withers now,' because it is afterwards made green in that eternal triumphing. 'Now, the days of affliction take hold upon them,' because the days of joy follow afterwards. As it is written, To him that feareth God it shall go well at the last. And again it is delivered touching the Church, And she shall laugh in the last day. For now is the time of affliction to the good, that one day exulting may follow them apart from tears. Hence it is elsewhere said by those, Thou hast humbled us in the place of affliction. Since 'the place of affliction' is the present life, so the righteous here below, i.e. 'in the place of affliction,' are 'humbled,' because in the eternal life, i.e. in the place of delight, they are elevated. But when he said that 'the soul was withered,' he rightly put before too, in mine own self; because in our own selves, indeed, our soul is afflicted, but in God refreshed, and it is become far removed from the greenness of joy, in proportion as still being withheld from the light of the Creator, it draws back to itself. But then it attains to the greenness of true joy, when being lifted up by the grace of eternal contemplation it even transcends its very self. — Morals on the Book of Job, Book XX Gregory the Dialogist: In the night season my bone is pierced with pangs, and they that eat me sleep not. If we mark the history by itself, the case appears plain, because the body of the holy man, through the hollows of ulcers, a swarming multitude of worms was wounding. But if we dive into the mystery of the allegory, what are denoted by 'the bones,' but the strong ones severally in the body of Holy Church? Who, as it were, by their solidity hold together the members, while they bear with stedfastness the practices of those going weakly. But when the heat of the last tribulation is grown to a head against her, in the night season her bone is pierced with pangs; because sometimes being overcome with torments, even the very persons let themselves run off to faithlessness, who seemed to be keeping fast others to the faith. Therefore she says, In the night season my bone is pierced with pangs. As though she said in plain words, 'Pressed with the darkness of tribulation, they are so penetrated with affliction, that even the very persons, who had within me the firmness of strength, have now, as it were, a kind of piercing of fear.' And it is well said, And they that eat me take no sleep; because the evil spirits, that 'eat up' all the carnal out of the Church, know not how to rest from tempting in proportion as they are not burthened with any weight of flesh. But the persecutors of Holy Church, because they are very corrupt, would that they were few in number! — Morals on the Book of Job, Book XX Augustine of Hippo: "At night my bones were broken. He teaches that his former strength has been thrilled. "And my nerves have weakened:" his past actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In the multitude of them is my garment consumed, and they have bound me about as with the collar of my coat. If we give heed to the history, what else do we take 'the garment' of blessed Job for, but his body? whose 'garment indeed is consumed' when the flesh is put to torment. But according to the mystery of allegory, 'the garment' of Holy Church is the life of the faithful. For as the whole Church together is 'the garment' of Christ so the faithful severally are accounted 'garments' of that same Church. For if Holy Church were not Christ's 'garment,' Paul surely would not say, That He might present it to Himself a glorious Church, not having spot or wrinkle; i.e. neither in respect of sin 'having spot,' nor in respect of a double mind 'having wrinkle,' because both by righteousness she is clean, And by a single bent stretched. She then that is washed that she should not 'have spot,' and stretched that she should not 'have wrinkle,' assuredly is a 'garment.' Therefore as the clothing of Christ is the name given to the whole Church in general, so the clothing of the Church are the souls of the several persons which being converted from error, by believing that same Church, encircle her by attaching themselves with faithfulness to her. Concerning which same the Lord saith to that Church by the Prophet, As I live, saith the Lord, thou shalt surely be clothed with them all, as with an ornament. But when the storm of cruel persecution arises, very many of the faithful are separated from the love thereof, who seemed to have themselves attached to her heartily. So then let her say, In the multitude of them is my garment consumed; because whilst there are many that torment, the greatest number are brought to an end, who were attached to her by the binding tie of love. Now it is well added, And have bound me about as with the collar of my coat. Since 'the collar of a coat' encircles the neck of the wearer, but if the neck is tied up, the use of the voice and the puff of life is done for. Holy Church, then, do the children of perdition 'tie up as with a collar of a coat,' because they endeavour by their persecutions to put out in her the life of faith, and the voice of preaching. Since this thing her persecutors are in a special manner wont to essay, that before all things they may take away from her the word of preaching. And hence these persons who withstood the first beginnings of the holy faith told the Apostles beaten with rods, saying, Did we not straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine. So the body of Holy Church they had as it were girded with 'the collar of a coat,' who, the preachers being tied up, as it were pressing her neck, wished to shut up the way of the voice in her. But the several Elect are more ready to die in the time of their persecution than to hold their peace. Who whilst they are brought down in death in the body, are accounted despicable and mean by all the foolish and the carnal, because when the lost are unable to see what good things the Elect hold in the spirit, these whom they see brought to an end in the flesh, they account unhappy. — Morals on the Book of Job, Book XX Augustine of Hippo: "He seized my robe with force:" to manifest his power, he afflicted me, then supported me. "He surrounded me like the edges of my clothes. He left me a little of my authority. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "I have become like dust and ashes," that is, I have been rendered contemptible to them as if I were dust, and I appear to be similar to vile mud. Emmanuel too, even though he was God, was thoughtlessly considered to be unworthy when he was clothed with flesh, so that the impure Jews said, "Even though you are a man, you make yourself God." — COMMENTARY ON Job 30:19 Gregory the Dialogist: I was likened to mire, and became like dust and ashes. Since in the judgment of lost sinners the Holy Church of the Elect is 'likened to mire,' because it is trodden under and despised in time; it is 'compared to dust and ashes,' because while they do not see her interior good things, they calculate that she has been brought to those bad things alone, which they see brought to view in her in the body. But the faithful people of the Elect, while it sees many fall from itself, wishes, if it might obtain this, to have the times of its adversities reversed. Because the prayer of this people is delayed, its groaning is increased. — Morals on the Book of Job, Book XX Augustine of Hippo: "My share is in dust and ashes. In penance, because it's the end of my life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will cry unto Thee, but Thou wilt not hear me; I stand, and Thou regardest me not. Since Holy Church in the time of her persecution 'stands' by faith, and 'cries' by longings. But she is grieved that she is 'not regarded' as it were, when she sees her wishes under tribulations delayed. For by a high counsel, Almighty God, when His Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set free, is wont to put off their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. Whence it is elsewhere written, O my God, I cry in the day time, but Thou hearest not, and in the night season. And the very usefulness itself resulting from the delay of hearing is immediately added, when it is there brought in directly, And not for foolishness to me. Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire the understanding may be augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it was long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected. — Morals on the Book of Job, Book XX Augustine of Hippo: "They stopped, to better consider me. In front of my humiliation the proud ones stopped, trying to condemn me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou art changed to cruel unto me; and in the hardness of Thy hand Thou opposest Thyself against me. In Holy Scripture when any thing is said of God unworthy, the mind of the reader is affected, as if it were ever the case that any thing that is worthy were spoken of God. Since well nigh every thing that is spoken touching God, is by this alone henceforth unworthy, that it admitted of being spoken. But for Him to Whose praise the conscious faculty, being astounded, is not equal, when may the tongue by speaking suffice? But the Holy Spirit teaching to men that understand this same truth, how unutterable are the things above and the things of God, sometimes uses even those words concerning God, which amongst men are held as a fault, that from these things which seem unworthy of men, and yet are spoken concerning God, men should be admonished to know that neither are those things even worthy of God, which whilst they are accounted worthy among men, are thought worthy of God. For God is called 'jealous,' as it is written, The Lord, his Name is 'jealous.' He is called 'wroth,' whence it is written, The Lord was wroth against Israel. The Lord is called 'repentant,' as where it is written, It repenteth Me that I have made man upon the earth. And again; It repenteth Me that I have set up Saul to be king over Israel. He is entitled compassionate, as where it is written, Merciful and pitiful is the Lord, patient and full of compassion. He is called 'foreknowing,' as the Apostle saith concerning Him, For whom He did foreknow, He did also predestinate to be conformed to the image of His Son. Whereas neither 'jealousy,' nor 'wrath,' nor 'repentance,' nor strictly speaking 'compassionateness,' nor 'foreknowledge,' can be in God. For all these particulars are derived into Him from human qualities, while there is a descending to words expressive of infirmity, that as it were a kind of steps being made for us, and set beside us, by the things which we see close to us, we may one time be enabled to mount up to the high things of Him. As then we understand Him 'jealous' without jealousy, 'wroth' without wrath, so He might by the holy man be also called 'cruel' without cruelty. Since he is called 'cruel,' who while smiting with severity spares not; that is to say that in this passage 'cruel' should be taken for one striking with severity, and not sparing the avenging of sin. Hence also Isaiah, when he saw the day of final Judgment was destined to come not henceforth with pardon but with rigour, says, Behold the day of the Lord cometh, cruel both with wrath, and fierce anger, to lay the land desolate; and to destroy the sinners thereof out of it. Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, 'Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel.' For so God is not capable of being cruel, just as He is not in the least degree capable of being changed. But because in God there comes not either cruelty or changeableness at any time, whilst He says 'unto me,' he shews that he is sensible that God is in Himself neither 'cruel' nor 'changeable.' But because as concerns ourselves things prosperous and things adverse shift to and fro, in this that we ourselves are changed, we as it were imagine as concerns ourselves His mind changed. But He the same Being remaining unchangeable in Himself, in the thought of men's hearts comes to be felt now one way and now another, according to the character of their minds. For 'the Hand' of the Lord is thought 'hard,' when being opposed to our will, that thing which displeases Him in us, it follows hard upon by striking; and He redoubles the strokes, when the soul of the sorrower looks for clemency. — Morals on the Book of Job, Book XX Gregory the Dialogist: Thou liftedst me up, and as it were setting me upon the wind, thou dashedst me down strongly. Because the glory of the present life is seen as on high, but is not set firm by any stedfastness, one is as if he were 'lifted up and set upon the wind,' who rejoices in earthly prosperity, because the breath of fleeting happiness lifts him up only for this end, that it may in a moment prostrate him the worse below. For whereas Holy Church is high in honour with all persons, the weak ones in her, who rejoice in transitory successes, whereunto do they seem lifted up but as set upon the wind? Because in the succeeding season of persecution, when the breath of prosperity is gone by, their 'lifting up' is brought to the earth in a moment, if instantly they learn by falling, that, whilst lifted up before they were seated upon the wind. Which very words in a peculiar manner accord with the person of the holy man also, not as to the thing that was, but as to the thing that seemed to be. For never had fleeting prosperity 'lifted up' his mind, which mind in the midst of such overflowing stores of good things he ever kept down by a wonderful weight of virtue. But according to that which might have externally appeared, he who was little in his own eyes, was exalted in the eyes of others, and as it were 'placed upon the wind,' he was 'dashed down strongly,' because being buoyed up by outward goods, by the same means, whereby he was accounted to rise, he appeared to have fallen. Which same fall in the interior the holy man did not undergo, because no bad fortune throws down the man, whom no good fortune corrupts. For he who is attached to the truth, is in no degree brought under to vanity, because, whereas he has planted with a firm foot the bent of the thought within, all that is brought to pass in change without, reaches not in the least degree to the citadel of the interior. — Morals on the Book of Job, Book XX Augustine of Hippo: "And you have taken away all hope of salvation. He pities those who no longer hope to be regenerated. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I know that Thou wilt deliver me to death, where is the house appointed for all living. In the preceding part of this work the point was treated of, that before the Coming of the Lord even the righteous did descend to the abodes of hell, though they were kept not in woes but in rest. This, then, that is said, I know that Thou wilt deliver me to death, where is the house appointed for all living, is rightly suited to blessed Job even according to the history, whereas surely it appears that before the grace of the Redeemer even the just were carried to the caverns of hell. For the mere entering of 'hell' is itself called 'the house of all living,' because no one came hither, who before the Advent of the Mediator did not pass by thereunto by the simple constitution of his state of corruption. No one came hither, who did not go on to the death of the flesh, by the steps of that same corruption belonging to him. Of which selfsame death it is evidently said by the Psalmist; What man is he that liveth, and shall not see death? For though Elijah is related to have been transported to heaven, nevertheless he delayed, and did not escape death. For by the very mouth of Truth it is said; Elias truly shall first come, and restore all things. For he shall come to 'restore all things,' since for this end surely is he restored to this world, that he may both fulfil the functions of preaching, and pay the debt of the flesh. Which sentence however of the holy man suits the accents of Holy Church in the person of the weak sort, who hold the faith to the extent of the word of the lips, but contrary to the precepts of faith act the slave to their desires. For she says; I know that thou will deliver me to death, where is the house appointed for all living. For because she sees multitudes in her devoted to pleasures, and already foresees the destruction of those, she reflects that in the course of the present life they serve their desires indeed, but yet all are brought to the house of death, who in that same course live carnally. But there are some that are brought down into the pit of their gratifications, yet by the tears of repentance quickly recover the foot from below, which persons the strokes of smiting from Above cut rather for instruction than destruction. — Morals on the Book of Job, Book XX Augustine of Hippo: "The earth is the home of what is mortal. He fears death, because his conversation would not be in heaven (1); like that of the wicked, who in the Church lead a carnal life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Howbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground, Thou wilt save them Thyself. In which words assuredly this ought to be perceived with penetration, that blessed Job, while he is telling his own circumstances transfers others into himself. For he as it were in a special manner said of himself; Thou liftedst me up, and as it were setting me upon the wind dashedst me down with strength: I know that Thou wilt deliver me to death, where is the house appointed for all living; and yet he adds not concerning himself but others, Howbeit Thou dost not put forth Thine hand for the destroying of them. For whereas whilst speaking of himself in arguing, he subjoins cases applying to others, he shews how many he represents the persons of in himself. Accordingly the Lord 'puts not forth His hand for the destroying' of those that sin, when by striking He reforms from sins, and 'He saves those that are falling to the ground,' when those falling into transgression He wounds as to the health of the body; that being brought low outwardly they should arise inwardly, in order that lying prostrate in the body those should be brought back to the standing of the interior, who whilst standing outwardly lay low to the standing of the soul. — Morals on the Book of Job, Book XX Augustine of Hippo: "What can I not be killed? That I die to this world! "Or conjure another to kill me! An angel better than me, or God to make me better. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I wept of old over him that was in trouble; my soul suffered with the poor. Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well; that he should first transfer the suffering of the person sorrowing into himself, and then, to meet the sorrow of that person by the act of service render concurrence. For often, as we said before, the abundance of good things creates the bestower of a benefit, and not the excellence of compassion. For he, who perfectly compassionates the afflicted, generally even gives that to the persons in want, wherein he himself, if he gives it, is brought to shifts. And then the compassion of our heart is to the full, when we are not afraid to take upon ourselves the evil of want in behalf of a fellow creature, in order that we may set him free from suffering. Which model of pitifulness in very deed the Mediator between God and Man gave to us. Who when He could have succoured us even without dying, yet was minded to come to the aid of mankind by dying, because plainly He would have loved us too little, except He took upon Him our wounds as well; nor would He exhibit the face of His love to us, unless the thing that He was to take away from us, He did Himself undergo for a time. For He found us subject to suffering, and mortal beings, and He, Who caused us to exist out of nothing, doubtless had the power to restore us from suffering even without death. But that He might shew how great the virtue of Compassion is, He deigned to become in our behalf what He would not have us to be, that He should take upon Him death temporally in His own Person, which death He should banish for evermore from ourselves. Could not He, while continuing invisible to us in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riches, God deigned to appear poor without. Hence also the great Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, For our sakes He became poor, when He was rich. Thus because the holy man knew that with Almighty God greater sometimes is the gift of the mind than of the benefit, let him say, I wept of old over him that was in trouble, and my soul compassionated the poor man. For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour. Which sentence surely is well suited to the accents of Holy Church, who while she sees persons afflicted in the tears of penitence, joins her own tears thereto by continual prayer, and sympathizes with the needy person as often as by the entreaties of her intercession she helps the mind bared of virtues. Since we lament over the afflicted sympathizing with him, when we reckon the hurts of others as our own, and by our tears strive to cleanse away the sins of those guilty of transgression. In the doing which, indeed, we very often help ourselves more than we do those in whose behalf it is done, because before the Inmost Umpire, Who also breathes into us the grace of charity, he perfectly washes out his own several acts, who disinterestedly bewails those of others. Therefore let Holy Church, being seized in the time of the last persecution, recall to remembrance the good things which she has done in the time of peace, saying, I wept of old over him that was afflicted, and my soul compassionated the poor man. — Morals on the Book of Job, Book XX Gregory the Dialogist: When I looked for good, then evil came unto me; and when I waited for light, there broke forth darkness. For the faithful people 'looks for good,' but receives evil, and it 'waits for light,' and meets with 'darkness,' because by the grace of the recompensing it hopes to be now already admitted to the joys of the Angels, and yet being delayed for a longer time here below, it is exposed to the hands of those that persecute it; and he who calculates to enjoy as quickly as possible the recompensing of the Light Eternal, is still forced to suffer here the darkness of his persecutors. Which same ills of those persecuting them would grieve them the less, if they arose from unbelievers and adversaries. But they torture the mind of the Elect the worse in proportion as they proceed from those, upon whom they were foreassuring good. — Morals on the Book of Job, Book XX Augustine of Hippo: "I was hoping for goods. He grieves because these ills have come to him suddenly. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My bowels boiled, and rested not. The days of affliction prevented me. Since for 'the bowels' of Holy Church 'to boil' is for her to endure in the fierceness of persecution, these very persons too, whom she had before in the love of the faith carried as 'bowels.' Which same first acquainting themselves with her secrets, in the same proportion as they know where she suffers the greatest pain, to so much the worse degree never rest from the afflicting of her; which persons however even in the time of her peace she bears heavily with, because she takes thought of their ways as opposite to her own preachings. For she groans when she espies the life of those as unlike to herself. Concerning whom also it is fitly subjoined; The days of affliction prevented me. For the Holy Church of Elect persons knows that in the last persecution she shall suffer many ills, but 'the days of her affliction prevent her'; because even in the time of peace she bears within herself the life of the wicked with a heavy spirit. For though in the last days there follow the open persecution of the unbelievers, yet this same even before it comes to light, those in her who are believers to the extent of the word only by bad practices forerun. — Morals on the Book of Job, Book XX Augustine of Hippo: "A fire devours my bowels, and can not be extinguished:" the interior of his soul, or his memory that reminds him and his past and the affliction that makes him groan. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I went mourning: without rage rising up, I cried out in the crowd. I see that it is a thing to be carefully noted historically considered, that the holy man who a little before said, Thou hast lifted me up, added below, I went mourning. For by a wonderful arrangement at one and the same time there is wont to meet together in the courses of good men, at once without, the honour of the highest pitch, and within, the mourning of afflicted abasement. Hence the holy man likewise, whilst lifted to a height by substance and by honours; 'went mourning'; for though this man the high credit of power displayed advanced above his fellow-creatures, yet inwardly he offered to the Lord by his mourning the secret sacrifice of a contrite heart. Since the sacrifice of God is a troubled spirit. Now all the Elect are taught by inward reflecting to fight against the temptations of outward superiority. Which persons, if they set their heart to their outward good fortune assuredly would cease to be righteous. But because it cannot be that upon the mere grounds of the successes of fortune alone the heart of man should never be at all tempted with however slight a degree of pride, holy men strive hard within against their very good fortune itself; I do not say, lest in self exaltation, but lest in the love of that prosperity at all events they should be brought to the ground. And it is most effectually to have been brought under this, to have surrendered the mind in a state of captivity to the desires thereof. But who that has a taste for earthly things, who that embraces temporal objects, would not look upon blessed Job as happy amidst so many circumstances of prosperity, when the health of the body, the life of his children, the preservation of his household, the completeness of his flocks, were all vouchsafed to him? But that in all these circumstances he did nothing wrong, Truth testifies, who says, In all this Job sinned not, nor charged God foolishly. For the mind of the man was a stranger from all earthly-mindedness in proportion as he held fast the solid things above by the heavenward bent of love. — Morals on the Book of Job, Book XX John Chrysostom: The excess of misfortunes that have befallen him force him to groan and to wail. Even if I wanted it, I could not stay silent, he says. "I stand up in the assembly and cry for help" without being ashamed before any of those present and without blushing before the multitude of the assembly. This attitude is due to the greatness of his misfortunes. — COMMENTARY ON Job 30:26-29 Augustine of Hippo: "I stopped screaming in the middle of the assembly. Because it was not heard in the crowd of those who did not want to become better. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I was a brother to dragons, and a companion to ostriches. The term 'dragons' is used to denote the cruel spirits who plot our destruction, or those persons who in the Holy Church imitate those spirits by living corruptly. The ostrich has wings and cannot fly, for it shows as it were the appearance of flight but never mounts upward into the air. Thus all hypocrites are like ostriches, who while they pretend holiness, never practice the reality of holiness. For they have wings by their display of seeming virtue, but they walk on the ground by their habit of secret self-indulgence. Holy Church then in the time of her tribulation has 'dragons for brethren' when cruel persecutors come against her with open cruelty. And she has 'ostriches for companions' when hypocrites who appear righteous outwardly but live wickedly within bear down upon her. — Morals on the Book of Job, Book XX John Chrysostom: I have fallen, he says, into the animal condition of birds. I have not recognized my real nature anymore; my situation is not better than theirs. — COMMENTARY ON Job 30:26-29 Gregory the Dialogist: My skin is black upon me, and my bones are burned with heat. If we follow the history alone, it appears plain that the skin of the blessed man was blackened by the multitude of ulcers. But according to the mystery of allegory, 'the skin' of Holy Church is understood as her outer appearance. For in the time of persecution the exterior appearance of Holy Church is blackened, because she is seen by persecutors as vile and contemptible. Her 'bones are burned with heat' when those in her who are strongest are afflicted with the burning of tribulation. For as the bones hold together the body, so the strong ones in the Church hold together the weak by their example and preaching. — Morals on the Book of Job, Book XX Augustine of Hippo: "My skin has been blackened," because of my external troubles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My harp also is turned to mourning, and my organ into the voice of them that weep. The 'harp' and 'organ' denote the harmonious preaching of Holy Church, whereby in times of peace she sounds forth the joys of the interior life and the praises of the Creator. But when the heat of persecution rises against her, her 'harp is turned to mourning' and her 'organ into the voice of them that weep,' because the sweetness of her preaching is changed into the groaning of lamentation. For in the season of tribulation, Holy Church is not permitted to sound forth the joys she used to tell of, but is compelled to utter forth cries of grief. Her harp sounds to mourning, when instead of speaking of heavenly gladness, she must bemoan present sorrows. Her organ is turned to the voice of weeping, when she who used to sing of future joys now bewails the afflictions she endures. Yet even in this, she does not lose her voice entirely, for her very weeping becomes a kind of music unto God, pleasing in His sight as a sacrifice of a contrite heart. — Morals on the Book of Job, Book XX Augustine of Hippo: "My harp sang only mourning; The harp designates good works that made me praise God with joy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I made a covenant with mine eyes that I should not even think upon a maid. Whereas the soul is invisible, it is in no degree affected by the delightfulness of things corporeal, except that, being closely attached to the body, it has the senses of that body as a kind of opening for going forth. For seeing, hearing, tasting, smelling, and touching, are a kind of ways of the mind, by which it should come forth without, and go a lusting after the things that are without the limits of its substance. For by these senses of the body as by a kind of windows the soul takes a view of the several exterior objects, and on viewing longs after them. For hence Jeremiah saith; For death is come up through our windows, and is entered into our palaces; for 'death comes up by the windows and enters into the palace,' when concupiscence coming through the senses of the body enters the dwelling-place of the mind. Contrary whereunto that which we have often already said touching the righteous is spoken by Isaiah; Who are they that fly as clouds, and as the doves at their windows? For the righteous are said to fly as clouds, because they are lifted up from the defilements of earth, and they are 'as doves at their windows,' because through the senses of the body they do not regard the several objects without with the bent of rapacity, and carnal concupiscence does not carry those persons off without. But he who through those windows of the body heedlessly looks without, very often falls even against his will into the delightfulness of sin, and being fast bound by desires, he begins to will what he willed not. For the precipitate soul, whilst it does not forecast beforehand, that it should not incautiously see what it might lust after, begins afterwards with blinded eyes to desire the thing that it saw. And hence the mind of the Prophet, which being uplifted was often admitted to interior mysteries, because he beheld the wife of another without heed, being darkened afterwards joined her to him without right. But the holy man, who as a kind of judge of greatest equity is set over the senses granted him in the body, as over subject officers, sees offences before they come, and closes the windows of the body as against a plotting enemy, saying, I made a covenant with mine eyes that I should not even think upon a maid. For that he might preserve the thoughts of the heart with chastity, he 'made a covenant with his eyes,' lest he should first see without caution what he might afterwards love against his will. For it is very greatly that the flesh drags downwards, and the image of a shape once bound on the heart by means of the eye is with difficulty unloosed by the hand of great struggling. So then that we may not deal with things lascivious in thought we have need to take precaution because it is not befitting to look at what is not lawful to be lusted after. For that the mind may be preserved pure in thought, the eyes must be forced away from the wantonness of their pleasure, like a kind of ravishing unto sin. For neither would Eve have touched the forbidden free, except she had looked on it first without taking heed; since it is written, And the woman saw that the tree was good for food and that it was pleasant to the eyes, and a tree delightful to look upon, and she took of the fruit thereof and did eat. Hence, therefore, it is to be estimated with, what great control we who are living a mortal life ought to restrain our sight towards forbidden objects; if the very mother of the living came to death through means of the eyes. Hence too under the voice of Judaea, who, whereas by seeing she coveted external things, parted with interior blessings, the Prophet says; Mine eye hath robbed mine heart. For by lusting after things visible, she lost the invisible virtues. She, then, who lost the interior fruits by the exterior sight, did by the eye of the body endure the 'robbing of the heart.' Hence by ourselves, for safely keeping purity of heart, there ought also to be preserved the disciplining of the exterior senses. For with whatever degree of excellency the mind may be enriched, with whatever amount of gravity it may be invigorated, yet the carnal senses ring outwardly with a something childish, and except they were restrained by the weight of interior gravity, and as it were by a sort of manly energy, they drag the soul unstrung to things loose and light. Let us then see in what manner blessed Job kept in by a manly vigour of wisdom all that the flesh might breathe of in him of loose and childish. For he says, I made a covenant with mine eyes, and because he quenched not only the doing but also the thinking of lust in himself, going on he added; that I should not even think on a maid. For he knew that lust has need to be checked in the heart, he knew by the gift of the Holy Spirit that our Redeemer on His coming would go beyond the precepts of the Law, and put away from His Elect not only lustful indulgence of the flesh, but also of the heart, saying, It hath been written, Thou shall not commit adultery? But I say unto you, that whosoever looketh on a woman to lust after her, hath already committed adultery with her in his heart. For by Moses lust perpetrated, buy by the Author of purity lust imagined, is condemned. For hence it is that the first Pastor of the Church says to the disciples; Wherefore gird up the loins of your mind, be sober, and hope perfectly in the grace that is offered to you. For to 'gird up the loins' of the flesh is to withhold lust from accomplishment, but 'to gird up the loins of the mind,' is to restrain it from the imagining thereof as well. Hence it is that the Angel who addresses John is described as being 'girt above the paps with a golden girdle.' For because the purity of the New Testament puts restraint upon lust of the heart likewise, the Angel who appeared therein, came 'girt' in the breast. Whom a golden girdle rightly binds, because whoever is a citizen of the country Above does not now forsake impurity from dread of punishment, but from the love of charity. Now the wickedness of lust is committed either in thought or deed. For our crafty enemy when he is driven away from the carrying out of the deed, makes it his business to defile by secret thought. Hence too it is said to the serpent by the Lord, Thou shall creep on the breast and belly. That is, 'the serpent creeps with his belly,' when the gliding enemy by the human members subject to him calls lust into exercise even to the fulfilling of the deed; but 'the serpent creeps with the breast,' when those whom he cannot pollute in the deed of lust, he does pollute in the thought. Thus one man now perpetrates lust in act of doing, to this man the serpent creeps by the belly. But another man entertains it in the mind as to be committed, and to him the serpent 'creeps by the breast.' But because through the thought we are brought to the fulfilling deeds, the serpent is rightly described first as 'creeping upon the breast,' and afterwards 'upon the belly.' Hence blessed Job because he maintained discipline even in the thought, by a single guarding mastered both 'the breast and belly of the serpent,' saying, I made a covenant with mine eyes, that I should not even, think on a maid. Which same purity of heart whoever does not aim at acquiring, what else does he but drive away from himself the Author of that purity?... — Morals on the Book of Job, Book XXI Julian of Eclanum: Deep affect is tightly united with this verse. Not even at the time, he says, when the sweetness of the harp softened my ears did I allow any lustful feeling to dwell in my heart, even though the sounds tuned with art affected the senses. "I have made a covenant with my eyes." After the search for justice and the feeling of mercifulness, he places the virtue of chastity in the highest position. — EXPOSITION ON THE BOOK OF Job 31:1 Augustine of Hippo: "I made a pact with my eyes. Have I ever hoped in this visible world? "Not to stop my thoughts on a virgin. As if he said: that this never happens to me. Here he begins to retrace the triumph of the Church, in those who persevere to the end, in spite of the greatest temptations, while iniquity abounds, and the charity of a great number cools. "And I will not stop my thoughts on a virgin," led by incorruptible wisdom and holiness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For what portion would God have in me from above, and what inheritance would the Almighty have from on high? As though he said in plain words; 'If I defile, my mind in thought, I can never be the 'inheritance' of Him, Who is the Author of purity.' For the rest are no good things at all, if to the eyes of the secret Judge they be not approved by the testimony of chastity. For all the virtues lift themselves up in the sight of the Creator by reciprocal aid, that because one virtue without another is either none at all or the very least one, they should be mutually supported by their alliance together. For if either humility forsake chastity, or chastity abandon humility, before the Author of humility and chastity, what does either a proud chastity, or a polluted humility avail to benefit us? And so that the holy man might obtain to be owned by his Maker in the remaining particulars of good, keeping purity of the heart, let him say, I made a covenant with mine eyes, that I should not even think on a maid. For what portion would God have in me from above, and what inheritance would the Almighty have from on high? As though he made the confession in plain words, saying, The Creator of the things on high refuses to own me for his possession, if in His sight my mind rots in the lowest desires. But herein it should be known that that is one thing which the mind meets with from the tempting of the flesh, and another thing, when by consent it is tied and bound with gratifications. For very often it is struck by wrong thinking and resists, but very often when it conceives any thing wrong, it revolves this within itself even in the way of desire. And certainly impure thought never in the least defiles the mind when it strikes it, but when it subdues the same to itself by the taking delight. Thus it is hence the great Preacher says, There hath no temptation taken you but such as is common to man. For that is 'temptation common to man,' by which we are very often reached in the thought of the heart even against our will, because this, viz. that even things forbidden sometimes occur to the mind, this assuredly we have in our own selves derived from the burthen of human nature as subject to corruption. But henceforth it is devilish and not 'human' temptation, when to that which the corruptibility of the flesh prompts, the mind attaches itself by the consent. Hence again he says, Let not sin reign in your mortal body. For he forbad not that sin should 'be' in our mortal body, but that it should 'reign in our mortal body.' Because in flesh subject to corruption it may not 'reign,' but cannot help but 'be.' For this very thing to be tempted touching sin, is sin to it, which same because so long as we live, we are not perfectly and altogether without, holy preaching seeing that it could not wholly banish the same, took away from it its 'reign' from the dwelling-place of our heart, that the unlawful longing, though it very often secretly insinuate itself as a thief in our good thoughts, at all events should not, if it should even win an entrance, exercise dominion. Accordingly the holy man in saying, I made a covenant with mine eyes, that I should not even think upon a maid, would not at all be understood, that sin did not touch his mind in thought, but that it never mastered him by the consent. For he defends his soul as the most entire possession of God against the adversary's making a prey of it, who directly subjoins, For what portion would God have in me from above, or what inheritance would the Almighty have from on high? As though he said in plain words; 'In my mortal flesh indeed I am subject to the constitution of corruption; but wherein do I serve the Maker, if to Him I do not defend my mind whole and entire from the consent to sin?... — Morals on the Book of Job, Book XXI Augustine of Hippo: "What else can I expect from the Most High? It must be understood that I will not think of it; or, what part, if not this? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Is not destruction to the wicked? and estrangement to the workers of iniquity? The speedy comforting of the good is the end of the wicked had regard to. For while by the destruction of those they see the evil that they escape, they account as light whatever of adversity they undergo in this life. So then let the lost sinners now go, and satisfy the desires of their gratifications; in the sentence of their end they are destined to feel that in living badly they were in love with death. But let the Elect be chastened with a temporary infliction of the rod, that strokes may reform from their wickedness those whom fatherly pitifulness keeps for an inheritance. For now the righteous man is scourged und corrected by the rod of discipline, because he is being prepared for the Father's estate of inheritance. But the unjust man is let go in his own pleasures, because temporal good things are supplied to him in the same degree that eternal ones are denied him. The unjust man, whilst running to a deserved death, enjoys pleasures unrestrained; inasmuch as the very steers too that are destined to be slaughtered are left in free pastures. But on the other hand the righteous man is restrained from the pleasantness of transitory gratification, because doubtless the steer too which is assigned to life for the purpose of labour, is held under the yoke. To the Elect, earthly good in this life is denied; because sick persons too, to whom there is a hope of their living, never have allowed them by the physician every thing they long for. But to the lost sinners the good things are granted, which they long after in this life, because to the sick too who are despaired of there is nothing denied that they desire. So then let the righteous weigh well, what are the evils that await the wicked, and never envy their happiness which runs past. For what is there that they should admire about the joys of those, when both themselves are by a rough road making their way to the Country of Salvation, and those as it were through pleasant meadows to the pit? Therefore let the holy man say, Is not destruction to the wicked? and estrangement to the workers of iniquity? Which same term of estrangement ['alienatio.'] would have sounded harder, if the interpreter had retained it in the parlance of his own tongue. For what with us is called 'estrangement' is among the Hebrews termed 'anathema.' And so there will then be 'estrangement' to the wicked, when they see that they are an 'anathema' to the inheritance of the Strict Judge, because here they set Him at nought by wicked practices. So then let the wicked flourish, strange to the flowering of the Eternal Inheritance. But let the righteous look to themselves with discreet attention, and in all their actions be in dread for that they are seen by the Lord... — Morals on the Book of Job, Book XXI Gregory the Dialogist: Doth not He see my ways, and count all my steps? What does he tell of by the title of 'ways' but ways of acting? Thus it is hence said by Jeremiah; Make your ways and your doings good. But what do we understand by the name of 'steps,' but either the motions of men's minds or the advancements of merits? By which 'steps' indeed Truth calls us to Itself, saying, Come unto Me, all ye that labour and are heavy laden. For the Lord bids us 'come to Him' not surely by the steps of the body, but by the advances of the heart. For he Himself says, The hour cometh, when ye shall neither in this mountain nor yet at Jerusalem worship the Father. And a little after, the true worshippers shall worship the Father in spirit and in truth; for the Father also seeketh such to worship Him. Thus he implies that the steps are in the heart, when He both bids us that we should come, and yet declares that it is not at all by the motion of the body that we pass to other things. Now the Lord so 'views the ways' of each one, and so 'counts all his steps,' that by His Judgment not even the minutest thoughts or the very slightest words, which have become insignificant in our eyes from use, remain unexamined into. Thus hence He says, Whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say Thou fool, shall be in danger of hell fire. 'Raca' in the Hebrew speech is a word of interjection, which indeed shews the temper of one who is angry, but does not give forth a full word of anger. Thus anger without utterance is first blamed, then anger with utterance, but not yet shaped by a complete word, and at last also when it is said, Thou fool, anger is reproved, which, along with excess of the voice, is fulfilled by the perfecting of speech as well. And it is to be noted that He tells that by anger he is 'in danger of the judgment;' by a voice of anger, which is 'Raca,' 'in danger of the council,' and by a word of the voice, which is 'Thou fool,' in danger of hell fire. For by the steps of offence, the order of the sentence increased, because in 'the judgment' the case is still under examination, but in the council the sentence of the case is now determining, while 'in the fire of hell' the sentence, which proceeds from the council, is fulfilled. And therefore because of human actions 'the Lord counts up the steps' with exact scrutiny, anger without the voice is made over 'to the judgment,' but anger in the voice 'to the council,' and anger in speech and voice to 'the fire of hell.' This exactness of His scanning the Prophet had beheld, when he said, O most strong, Great One, Mighty Lord of hosts is Thy Name, Great in counsel, and Mighty in work, for Thine eyes are open upon all the ways of the sons of Adam; to give every one according to his ways, and according to the fruit of his devices. Thus the Lord scans those ways with exact scrutiny, that in each one of us He should neither pass over those good points that there are for Him to recompense, nor leave without rebuke the evil things, that are doubtless displeasing to Him. For hence it is that the Angel of the Church of Pergamos He at once commends in some things, and in some rebukes, saying, 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. And a little while after; But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam. Hence it is said to the Angel of the Church of Thyatira, I know thy works, and thy charity, and faith, and service, and thy patience; and thy last works to be more than the first. Notwithstanding I have a few things against thee; because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants to commit fornication, and to eat things sacrificed unto idols. Observe how He records good things, nor yet lets go without penance evil things, that require to be cut off, surely because He so views the ways of each, and so takes account of their steps, 'counting them up,' that by exact counting He thoroughly estimates both how far each one is advancing to what is good, or how far, by deviating to what is evil, he may contravene his advances. For the increase of merits which is heightened by the aims of a good life, is very often held back by a mixture of evil, and the good which the mind builds up by practising it overthrows by committing other things. Whence holy men tie themselves up with greater nicety in the thought of the heart in proportion as they see that they are more searchingly scanned by the Judge Above. For they sift the mind through and through, they seek to find if they have done wrong in aught, that they may be rendered the more unblameable to the Judge, in proportion as daily and without ceasing they blame their own selves. Not, however, that they already derive from this circumstance the delights of security, because they see that they are beheld by Him, Who beholds in them those things as well, which they are not themselves able to see in themselves. And indeed blessed Job among those of old lime maintained the life of perfectness, but because by the spirit of prophecy the stretch of his eye breaks forth to the Advent of the Redeemer, in that Redeemer's precepts he for himself reflects how many things belonging to perfection he is short of... — Morals on the Book of Job, Book XXI Gregory the Dialogist: If I have walked in vanity, or if my foot hath hasted to deceit, let Him weigh me in an even balance, and let God know mine integrity. 'God to know' is said for His making us to know by a customary mode of our speech, who speak of 'a happy day,' by which it happens that we are made happy. For hence it is the Lord saith to Abraham, Now I know that thou fearest God. For it is not that the Creator of the periods of time learnt any thing from time, but His knowing is His affording the knowledge to us by the instant of each particular case emerging. But who is there represented by the name of 'balances,' saving the Mediator between God and man? in Whom all our merits are weighed with an even scale, and in Whose precepts we find what we have short in our own life. Now we are weighed in these balances as often as we are incited after the examples of His life. Thus it is hence that it is written; Christ also suffered for us, leaving you an example, that ye should follow His steps, Who did no sin, neither was guile found in His mouth; Who when He was reviled, reviled not again, when He suffered, He threatened not. Hence it is said by Paul, Let us run with patience the race that is set before us: looking unto Jesus, the Author and Finisher of our faith, Who for the glory set before Him endured the Cross, despising the shame. Accordingly to this end the Lord appeared in the flesh, that the life of man he might by dealing admonitions arouse, by giving examples kindle, by suffering death redeem, by rising again renew. And so whereas blessed Job finds in himself nothing justly deserving to he blamed, he extends the eyes of the mind to the life of the Redeemer, which surpasses all things, that he may learn by that how much he comes short, where he says, If I have walked in vanity, or if my foot hath hasted to deceit; let Him weigh me in an even balance, and let God know my simpleness. As though he said in plain speech; 'If I have ever done aught lightly, if ever mischievously, may the Mediator between God and man appear, that in His life I may read whether I myself am really and truly simple.' For as we have said, he who had surpassed the men of his own times, sought for the Mediator between God and man, that by being weighed in Him he might find out whether he truly maintained a life of simplicity. Therefore let him say, Let Him weigh me in an even balance, and let God know my simpleness, which means, 'let Him cause me to know.' As though he made open confession, saying, 'As far as to the measure of man's life, I see now no points in myself deserving to be found fault with, but except the Mediator between God and man appear accompanied with the precepts of an exacter life, I discover not how much I am at variance with true simplicity.' Now the right order is observed if the foot be said first to have 'hasted on in vanity,' and afterwards 'in deceit.' For 'vanity' bears relation to levity, but 'deceit' to wickedness. And there are often persons, who are brought afterwards to things mischievous, because they do not in the first instance avoid what is light... — Morals on the Book of Job, Book XXI John Chrysostom: Nobody can say, Job says, either that I was hankering after pleasures, luxuries and that kind of lustful life, or, on the other hand, that by becoming too hard and austere in my heart I finally fell into those vices that are contrary to that sort of life, that is, the vices of malice and deceit. No! I kept away from both of those two vices! — COMMENTARY ON Job 31:1-5 Augustine of Hippo: "So if I have met with impious mockers. It is very difficult for the righteous in the Church not to live with them. "If I hastened my steps towards fraud. This is hypocrisy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: There is in my way of life, even in its details, as much exactness as in the arm [of a balance]. I have not overlooked the smallest detail. For this, I do not appeal to the testimony of a mortal, who may want to please and ignores many things, but to the testimony of God, who accurately knows all that is hidden and to whom nothing can escape. — COMMENTARY ON Job 31:6A-7 Gregory the Dialogist: If my step hath turned out of the way. So many times does 'the step go out of the way,' as our thought quits the way of the right, by the consenting of wandering. Now we as it were set as many 'steps out of the way,' as we are parted by bad desires from the delightfulness of the heavenly life. For as we have before stated, being still borne down by the load of corruptible flesh, we are not able to live in such a manner as that not any enjoyment of sin should be able to strike us. But it is one thing for the mind to be touched against its will, and another to be killed whilst consenting. But holy men guard themselves with more watchful solicitude in proportion as they take shame for being assaulted by the misdirected motions even of passing gratification. And hence it is yet further added; And if mine eye hath followed mine heart. See again how by the keeping of inward vigour he returns to the training of the outward members, that if the heart should perchance covet aught forbidden, the eye being kept down by the tutorage of discipline may refuse to look at it. For as it often happens that temptation is derived through the eyes, so sometimes being conceived inwardly it forces the eyes to do service to it outwardly. Thus very often an object is regarded by a mind in a state of innocence, but by that mere look the mind is pierced through by the sword of concupiscence. For it was not (as we have already remarked for the sake of illustration) that David in this way looked of purpose on the wife of Uriah, because he had entertained the desire of her; but rather he lusted after her for this cause, because he beheld her without caution. But it happens by an inquest of right recompensing, that he who employs the external eye carelessly, is not unjustly blinded in the interior eye. Now oftentimes concupiscence rules in the interior, and the mind being seduced, after the manner of a despotism requires the senses of the body to drudge to its occasions, and obliges the eyes to serve its pleasures, and so to say opens the window of light to the dark of blindness. Hence holy men, when they feel themselves to be assailed by a wrong enjoyment, by the tutorage of discipline they withhold the very eyes themselves by which the likeness of the shape is introduced into the mind, lest the sight acting the pander should do the bidding of unhallowed thought. Which same if it ever be forborne to be guarded with nice particularity, uncleanness of thought presently passes into execution. Hence too it is directly added; And if any blot hath cleaved to my hands. Thus the holy man, knowing well that very often wrong thought comes into the mind through the eyes, said a little above; I made a covenant with mine eyes that I would not even think on a maid. Reflecting likewise that sometimes it springs up in the mind, while on its springing up so the eyes wickedly do service to it, he says, If mine eye hath followed mine heart. As though he said in plain speech, 'Neither did I wish to see in general things I might long after, nor in looking did I ever follow after the things that I longed for.' So then let him say, If mine eye hath followed mine heart. Because even if his mind as being human ever did conceive aught unlawful, his eyes, bound down by the tutoring of higher discipline, it would not should follow it in things forbidden, and drudge to its service. Let us consider our own consciences with reference to these points, and what height this man was of let us see from the sunkenness of our own breast. See, if he did occasionally imagine things unlawful, because he speedily dispatched them within the depths of the heart with the sword of holy vigour, he suffered them not to reach so far as to deeds. Hence as we have set down before, he thereupon adds; And if any blot hath cleaved to my hands. For when does a blot cleave to the hands, i.e. sin to the actions, which sin the censorship of discipline did not suffer to make progress in thought? For neither is sin permitted to issue into act, if it be despatched inwardly where it has its birth. But if there is not a speedy resisting of temptation springing up in the heart, it is strengthened by that very delay by which it is fed, and coming forth without in deeds, it is with difficulty able to be overcome, because the very mistress of the members, the mind within, it holds a captive. Now because the holy man had brought forward all the particulars conditionally, if had ever been guilty of these, he binds himself with a sentence of malediction... — Morals on the Book of Job, Book XXI John Chrysostom: "The Lord," he says, "knows my innocence, if my foot has turned aside out of the way or if my heart has followed my eye." Is this a further detail? Yes, truly, it was important at that time as well as now. It is important, in fact, to overturn inordinate desires, and it is not less important, after receiving those desires, not to satisfy them. And proceeding further, he states something that is even more important, that is, that not even his eyes have ever accepted anything of that kind. — COMMENTARY ON Job 31:6A-7 Gregory the Dialogist: Then let me sow, and let another eat; let my offspring be rooted out. After the manner of Sacred Revelation we call it to 'sow' to preach the words of life. Thus it is hence the Prophet says, Blessed are ye that sow upon all waters. For the preachers of Holy Church he saw to 'sow upon all waters' because they bestowed the words of life, like grains of heavenly bread, upon all peoples far and wide. But to 'eat' is to be filled to the full with good works. Hence Truth saith by Itself; My meat is to do the will of Him That sent Me. So then, if the things that he gave forth, he forbore to do, he says; Then let me sow, and another eat. As though he said in plain words; 'What my mouth utters let not me but another man put in practice.' For the preacher who in his ways is at variance with his own words, sows going hungry what another may eat; because he is not himself fed by His own seed, when by wrong conduct he is made void of the rightness of his word. And because it very often happens that the disciples hear what is good to no purpose, when by the life of the master it is destroyed by the example of actions, it in rightly subjoined; yea, let my offspring be rooted out. For 'the offspring' of the teacher is 'rooted out,' when he who is born by the word, is killed by the example, because him whom the heeding tongue begets, heedlessness of the life kills. For neither should we pass over with an insensible mind, that in Solomon the woman killed in sleeping the child, whom she was used to suckle being awake; in this way, because masters awake indeed in knowledge, but asleep in life, upon their hearers, whom they nourish by the watches of preaching, whilst they neglect to do the things that they say, through the sleep of insensibility inflict death, and by neglecting overlay those whom they appeared to be feeding with the milk of words. Hence generally whilst they live themselves in a blameable way, they are at once unable to have disciples of a praiseworthy life, and endeavour to draw over the disciples of others to themselves, that so, whilst they shew themselves to have good followers, in the judgments of men they may excuse the evil things that they do, and as it were by the life of those under them cover their deathdealing negligence. Whence in that place the woman, because she had killed her own, sought for another's child. Yet the sword of Solomon discovered the true mother, because surely what man's fruit may live or what man's die, the wrath of the Strict Judge in the final Judgment brings to light. Where this too is to be regarded with a discreet eye, that the child is first bidden to be divided whilst living, in order that afterwards it may be restored to the mother only, because in this life the disciples' life is in a manner allowed to be divided, whereas it is sometimes the case that from that life one man is permitted to have merit with God, and another man to have praise with men. But the feigned mother did not fear for him to be put to death, whom she did not bear; because masters that are presumptuous and unacquainted with charity, if they are not able to win the fullest character of praise from the disciples of others, hunt down their life with cruelty. For being set on fire with the firebrand of envy, they are not minded for those to live to others whom they see that they cannot themselves possess. Whence in that place the bad woman cries out, Let it be neither mine nor thine. For as we said, those whom they do not see to be at their command for temporal glory, they grudge should live to others through truth. But the true mother is at pains that her child may at least be with a stranger woman and live, because genuine masters yield it that by their disciples others indeed should have the praise of preceptorship, if, this notwithstanding, those same disciples do not lose wholeness of life. Through which same bowels of pitifulness this same true mother is known, because all tutorage is tested in the trial of charity, and she alone has earned to receive the whole, who as it were gave up the whole; because the faithful rulers, for this that they not only do not envy others' praise derived from their own good disciples, but also implore for them usefulness for advancement, do themselves receive back the children at once whole and living, when in the Last Inquest from the lives of those they obtain the joys of perfect recompensing. These things we have delivered in few words out of course, that we might point out in what way the offspring of hearers is through the negligence of the teachers made to be extinct; because whosoever does not live according to that which he speaks, uproots by practice from the stedfastness of righteousness those whom he has begotten by speech. But blessed Job never by his way of acting put an end whilst sleeping to those whom by his preaching he had brought forth whilst awake; and therefore he says with confidence, Then let me sow and another eat, let my offspring be rooted out... — Morals on the Book of Job, Book XXI Augustine of Hippo: "Let me sow, and let others gather the fruits. As it happened to the Jews. They taught what others have done better. "Let me be without seed," that I be quickly withered. He is here firmly established on the stone, which makes his life conform to his speeches. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If mine heart has been deceived by a woman, or if I have laid wait at my neighbour's door. Though it sometimes happens that the sin of fornication is not at all different from the guilt of adultery, seeing that Truth saith; Whoso looketh on a woman to lust after her, hath already committed adultery with her in his heart. (For whereas an adulterer is called by the Greek word, 'moechus,' whilst not another man's wife but a woman is forbidden to be looked at, 'Truth' openly shews that by the mere look alone, when only one that is unmarried is vilely lusted after, adultery is perpetrated.) Yet generally speaking the thing is differenced according to the situation or order of the person lusting, that is to say in this way, that purposed concupiscence in like sort defiles one in sacred orders, as the sin of adultery defiles that other. Nevertheless in persons not dissimilar, the same guilt of lust is made different, in whose case that the sin of fornication is distinguished from the guilt of adultery, the tongue of the great Preacher bears witness, who asserts amongst the rest, saying, Neither fornicators, nor idolaters, nor adulterers shall inherit the kingdom of heaven. For whereas he subjoins sentence to severally distinguished guilt, he shews how very greatly it differs from itself. By this then that is spoken, If my heart hath been deceived by a woman, the holy man is proved not even to have entertained a thought connected with the defilement of fornication. But by this that he adds; Or if I have laid wait at my neighbour's door, he openly makes known that he was clear of the guilt of adultery. But perchance a person may say to this, 'What does the holy man assert extraordinary about himself, if he did preserve himself clear not only from the guilt of adultery, but likewise from the defilement of fornication?' But we rate these things at little, if we fail to consider the times of his virtuous achievements. For there had not as yet gone forth for the restraining of the flesh the stricter monitorship of revealed grace, which not only blames wantonness of the body, but also of the heart. There had not as yet gone forth the excellencies of chastity of numbers living in continence as patterns for our imitation, yet did blessed Job afford examples of purity, which he had not received. But by numbers even now after the prohibition of God there is impurity of the flesh committed. Accordingly it ought to be inferred from hence, seeing that so great an offence now even after the commandment is perpetrated in heavy matters, with what great praiseworthiness was abstinence kept before in heavy matters... — Morals on the Book of Job, Book XXI John Chrysostom: He did not say, my eyes, but, my heart; I never allowed, he says, my thoughts to become corrupted, or my body either. This is exactly what Christ says: "He who has cast his glance upon a woman to desire her has already committed adultery in his heart." — COMMENTARY ON Job 31:8-10 Augustine of Hippo: "If the attractions of a woman have seduced my heart. If he wanted to seek among the people of God, to whom alone is due all glory. "Or if I looked at his door; " if I have. cleverly exploited the desires of his people or his fears, to bring him to obey me rather than to God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then let my wife be a harlot unto another, and let others bow down upon her. And if he ever had done this thing, he prays for that sin to be turned into punishment to him. And because it is generally the case that that thing which in the doing of, we do not well consider how heinous it is, in the suffering it we do consider this; the force of that atrocity which, if he were guilty, he declares that he himself ought to undergo, he makes plain by expressing it... — Morals on the Book of Job, Book XXI Augustine of Hippo: "Let my wife also be deceived by another," that my honor belongs to the devil, to whom we are agreeable in offending God, for he rejoices over our misfortune. "And let my children be despised by all; My actions or my imitators. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For this is an heinous crime; and the chiefest iniquity. For it is a fire that consumeth to destruction, and that rooteth out all increase. There is this difference between 'sin' and 'crime,' that all crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a man worthy of the grace of the priesthood, never said, 'if any be without sin,' but if any be without crime. But who can be without sin, when John saith, If we say that we have no sin we deceive ourselves, and the truth is not in us. In which same distinction of sins and crimes it deserves to be considered, that occasional sins pollute the soul, while crimes slay it; whence blessed Job in characterizing the crime of lust says, It is afire that consumeth to destruction, in this way, that the heinousness of this atrocity not only stains to the length of defilement, but devours to the extent of destruction. And because howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime, he added going on, and rooting out all offsprings, for 'the offsprings' of the soul are good practices. Which soul, nevertheless, if the right order being reversed, the flesh exercises dominion over, all the things that are put forth well are consumed by the fire of lust. For before the eyes of Almighty God the works of righteousness and of pitifulness are none at all, which are shewn to view unclean by the infection of corruptness. For what does it profit, if a man heartily compassionates the need of his neighbour, whilst he heartlessly destroys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, any virtues whatever spring up in vain, as it is spoken by Moses; For a fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall consume the earth, with her increase, and set on fire the foundations of the mountains. For 'a fire consumes the earth and her increase,' when lust consumes the flesh, and all things done well thereby. For whatsoever comes forth belonging to the fruitage of righteousness, this, surely, the flame of corruption burns up. So, then, let him say, For it is a fire that consumeth to destruction, and that rooteth up all increase. Because if there be no stand made against the mischief of corruptness, even those things assuredly come to nought, which seemed to be good. But some there are whom bad qualities are apt to bring down to humility, and good ones exalt to pride of heart. So then it is necessary for us to enquire, whether blessed Job in this extraordinary pureness of chastity was at the same time humble? Now the holy man, whilst he held the highest range of virtues, plainly discourses what low thoughts he entertained of himself... — Morals on the Book of Job, Book XXI Augustine of Hippo: "There is in my heart an indomitable passion, which impels me to corrupt the wife of another," and to keep it close to me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. For he who did not refuse to be 'judged with menservants and maid-servants,' clearly shews that against no fellow-creature was he at any time swoln with pride in himself. But herein it is interesting to remark with what circumspection the holy man preserved his life in all respects. For not far above he said, The young men saw me, and hid themselves: and the aged arose and stood up. The princes refrained talking, and laid their hand on their mouth. The nobles held their peace, and their tongue cleaved to their throat. While now he says; If I have despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. Who might be able proportionately to view these high counterpoises of virtues in this holy man? In whom there is so great authority of governance that princes are bound to silence, such lowliness of heart, that 'maid-servants' are permitted to come to 'judgment' on an equal footing. See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants... — Morals on the Book of Job, Book XXI Julian of Eclanum: After describing his virtues of justice, mercifulness and chastity, he adds now a new one, that is, the virtue of moderation. Indeed, he does not defend himself against the complaints of his servants with the authority of a landlord but by satisfying the reasons of righteousness. — EXPOSITION ON THE BOOK OF Job 31:12-13 Augustine of Hippo: "If I refused to do justice to my servant or to my servant, when they were judged in my presence," according to this saying, "If you have lawsuits for the interests of this world." He calls his servants, those of the people still attached to temporal goods. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For what shall I do, when God riseth up to judge; and when He seeketh, what shall I answer Him? He who thinks on the Judge to come, is unceasingly day by day preparing the cases of his accounts for the better: he who views the Eternal Lord with trembling of heart, is forced to abate the rights of temporal lordship over those under him. For he considers well that it is nothing that he is set above others in time, when for the rendering account he is beneath Him, Who exercises dominion without end. For oftentimes transitory power hurries away the soul along the sleeps of self-exaltation. And because every one is lifted up in the degree that he sees that he is himself above any persons, it is needful that he ever have regard to Him, Who is above himself, that by the fear of Him, Who is above all things, he may keep down the growing inflation of mind within. For he knows who they are beneath himself, but let him consider under Whom he himself is, that by the considering of the true Lord, the swelling of counterfeit lordship may die off. Hence blessed Job, because he feared the Judgment of Him, Who is above all things, here comes to temporal judgment the equal of servants, saying, If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. For what shall I do, when God riseth up to judge? and when He seeketh, what shall I answer Him? Which same, that he might always keep down the heart in humility, never in these servants sees that the condition is unlike to himself, but that the nature is common... — Morals on the Book of Job, Book XXI Augustine of Hippo: "If he comes to visit me, what shall I answer him? In the tribulation that my conscience will tell me, since I have despised these warnings? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Did not He Who made me in the womb make him? And did not One make us in the womb? To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature, but it has been added by a distributive arrangement, that we should appear as set over particular persons. So then if we keep down from the imagination that thing which has accrued temporarily, we find out the sooner that which we are naturally. For very often the power vouchsafed presents itself to the mind, and deceives it by high-swoln thoughts. And so by the hand of lowliest reflection the inflation of self-exalting must be kept under. For if the mind in itself descends from the top of the height, it quickly finds the level of the equality of nature. For as we have before said, nature has begotten all of us men equals, but, the order of merits varying, the secret appointment sets some above others. But the very diversity, which has been added from defect, is rightly ordered by the judgments of God, that whereas every man does not go the way of life in a like way, one should be governed by another. But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures. For they know well that our old fathers are recorded to have been not so much kings of men, as shepherds of flocks. And when the Lord said to Noah and to his sons, Be fruitful, and multiply, and, replenish the earth, He adds, and the fear of you and the dread of you shall be upon every beast of the earth. For He says not 'be upon the men who were to be,' but, be upon every beast of the earth. Since man is by nature set over the irrational animals, but not over the rest of mankind, and therefore it is said to him that he should be feared by the beasts and not by men; because it is to swell with pride against nature, to desire to be feared by an equal. Though very often even holy men desire to be feared by those under their charge, only however when they discover that by those their subjects God is not feared, that by dread of man at least they may fear to sin, who do not dread His judgments. Never then do they being set in authority swell with pride from this fear being sought, in that they seek therein not their own glory but the righteousness of those under their charge. For in this, viz. that they exact for themselves fear from persons living badly, they as it were rule not men but brute animals; because surely, in whatsoever respect those under authority are bestial, in that respect they ought also to be bowed down under fear. But when there is wanting evil, that may have to be corrected, they rejoice, not for the eminency of power, but for the equality of constitution, and they not only shrink from being feared by them, but also from being honoured beyond what is necessary. Nor yet do they think that it is a light loss to humility which they undergo, if perchance for their merit they be reckoned by them of too much rank. It is hence that the chief Shepherd of the Church, when on Cornelius worshipping him, he saw honour offered him which was above him, quickly refers to the equality of his creation, in the words, Stand up, I myself also am a man. For who does not know that man should be bowed down to his Creator, and not to man? Therefore because he saw that his fellow-creature humbled himself to him beyond what he ought, that the mind might not be made to swell beyond the boundaries of human nature, he owned himself to be 'a man,' that he might dash down the exaltation of the honour offered to him, by the equality of his creation being had an eye to. Hence the Angel, on being worshipped by John, owned himself to be a creature, saying, See thou do it not, I am thy fellow-servant, and of thy brethren. Hence the Prophet, when he is caught away to see sublime things, is called 'Son of man,' that being carried to the heavenly scenes, he might remember that he was man. As though the divine voice admonished him in plainer words, saying, 'Remember what thou art, lest thou be exalted by those things, whereunto thou art caught up, but moderate the loftiness of the revelation by the remembrance of thy creation.' So then from this it is to be gathered, with what remembrance of a common nature the swelling of earthly power ought to be kept under in the heart, if by the name of man's nature it is effected that elevation of the heart should not be engendered by heavenly mysteries. Which same human nature blessed Job effectually kept the recollection of at all times, in that he says, Did not He that made me in the womb, make him? And did not One fashion us in the womb? As though he said in plain words, 'Wherefore should not we be examined on an equal footing in the trial of any matter, who are made with equal conditions by the power of the Creator?'... — Morals on the Book of Job, Book XXI Augustine of Hippo: "Have not they been conceived like me in the womb of a mother? "Sacraments-all have received the same teachings, it is the same faith for all. "All, have not we been trained in the same way? One does not renounce sin other than the other, when it is to serve God without sharing. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I have denied what they wished for to the poor, or have caused the eyes of the widow to wait. By these words the holy man is shewn not only to have ministered to the need of the poor, but also to their desire of having. But what if the poor wished those very things, which perchance it might not be for their good to receive? Is it that, because in Sacred Scripture the lowly are used to be called 'poor,' those only are to be accounted the things the poor wish to receive, which the humble seek? And surely it is required, that every thing should be unhesitatingly given that is asked for with true humility; i.e. whatsoever is begged for not from desire but from necessity. For it is to be henceforth very full of pride, to desire any thing beyond the limits of want. And hence it is said to persons asking with pride, Ye ask, and ye receive not, because ye ask amiss. Because then they are genuinely poor, who are not blown out through the spirit of pride; which same 'Truth', plainly represents, when He says, Blessed are the poor in spirit; it is well said in this place by the holy man, If I have denied what they wished for to the poor. Because they that wish those things, which same it is clear are not expedient for them, by this alone, that they are overflowing with a spirit of pride, are not henceforth poor. But blessed Job, seeing that he called the humble 'poor,' refused not whatsoever the poor man was minded to receive from him, because every truly humble person did not even wish to have what it could not be that he ought to have. But whereas he points out the bountifulness of his spirit, because he shews that he had met the poor to the wish, it is necessary that we enquire whether he had obscured the light of mercifulness by backwardness in the giving. Hence he subjoins; Or caused the eyes of the widow to wait. He would not have the widow that besought him 'to wait,' that not only by the gift, but likewise by the speediness of the gift he might increase the merits of good deeds. Hence it is written elsewhere; Say not unto thy friend, Go and come again, and to-morrow I will give, when thou hast it by thee. Now there are some that are used to bestow as much outwardly, but rejecting the favour of a life in common, they shrink from having the poor their fellows in domestic intercourse. Hence blessed Job, that he might teach not only that he had given much without, but also to his own presence had received all the needy in domestic intercourse... — Morals on the Book of Job, Book XXI Julian of Eclanum: "If I have withheld anything that the poor desired." In order that it might not appear that by humanely treating his servants, he did not practice a real liberality but only took care of his property, he says that he tended the hand of mercy and benevolence to strangers as well. In a different sense, one who does not wait to satisfy the desire of the needy donates without the slightest hesitation. "Or if I have caused the eyes of the widow to fail." The caring affection of the merciful offers everything, because he thinks that everything must be asked of him. — EXPOSITION ON THE BOOK OF Job 31:16 Gregory the Dialogist: Or have eaten my morsel alone, and the fatherless hath not eaten thereof. That is to say, reckoning that he prejudiced his pitifulness, if he ate alone what the Lord of all created in common. Which same fellowship of intercourse should be carried on within the domestic walls with those persons, by whom the rewards of eternal retribution may be promoted. Whence the holy man describes himself as having had not any indifferent person, but, for eating, the 'fatherless' as his companions. But these extraordinary bowels of pitifulness whether he had derived from himself, or obtained them by the grace of his Creator, let him make known... — Morals on the Book of Job, Book XXI Gregory the Dialogist: For from my infancy compassion grew up with me, and from my mother's womb it came forth with me. For though commiseration was a thing at his own command, that it should gain growth with himself, yet it is plain that it was not a thing at his own command that it should 'come forth from the womb along with himself.' Therefore it is plain that he attributes nothing to his own goodness, in that surely he bears witness that he received this same by the gift of his creation. The good then which he implies that he had derived from his creation, it is assuredly plain that he tells to the praise of the Creator, shewing that it was from Him and no other that he had obtained that he should he pitiful, from Whom he obtained that he should be; because as by his own act he was not created in the womb, so neither by his own goodness was he full of pity from the womb. But it is to be taken thought of by us that he declares; it grew up with me. For there are some who as they grow to years, go off from innocency. But whilst to the Elect the age of the body increases without, within, if it may be allowed to say so, the age of virtue increases... — Morals on the Book of Job, Book XXI Augustine of Hippo: "And from the womb of my mother I was their guide. From its cradle the Church has worked these wonders. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I despised any passing by, because he had no covering, and a poor man without clothing, if his loins have not blessed me, and if he were not warmed with the fleece of my sheep. Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitifulness. For these two virtues ought to be so linked together, as to be even supported by reciprocal practice; that so neither humility, when it reverences a fellow-creature, should abandon the grace of free giving, nor pity, when it gives, be made to swell high. Thus towards the need of a fellow-creature, let pity sustain humility, humility sustain pity, so that when thou seest one who is a sharer of thine own nature lacking the necessaries of life, thou shouldest neither through pitilessness cease to cover him, nor from pride cease to reverence him, whom thou dost cover. For there are persons who the moment they are entreated for necessaries by their brethren in need, afterwards intending to bestow gifts on them, first let loose words of insult against them. Which persons though in things they execute the office of pity, yet in words lose the grace of humility, so that for the most part it seems that they are now paying satisfaction for an injury inflicted, when after abuse they bestow gifts. Nor is it a thing of high practice, that they give the things that are begged for, because by the very boon of their giving they scarcely cover over that transgression of speech. To which persons is it well said by the book of Ecclesiasticus, To every gift give not the bitterness of an evil word. And again; Lo, a word is better than a gift? and both are with a man that is justified, i.e. that a gift should be exhibited through pitifulness, and a good word bestowed through humility. But on the other hand, others are not forward to support their needy brethren with things; but only to cherish them with soft words. Which persons the holy preaching of James strongly rebukes, saying, If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled: notwithstanding ye give them not those things which are needful to the body: what shall it profit you? Which persons the Apostle also admonishes, saying, My little children, Let us not love in word, neither in tongue: but in deed and in truth. For our loving affection must always be shewn forth at once by respectfulness of speech, and by the service of almsgiving. But it has very great efficacy for taming down the pride of a person in giving, if when he gives earthly things, he considers with good heed the words of the Heavenly Master, Who says, Make to yourselves friends of the Mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. For if by the friendships of those we obtain everlasting habitations, assuredly we ought to reflect when we give, that we are rather offering presents to patrons, than bestowing gifts on the needy. Hence it is said by Paul, That now at this time your abundance may be a supply for their want, and their abundance also may be a supply for your want. That is, that we may heedfully consider, that those whom we now see in need, we shall one day see in abundance, and we, who are beheld abounding, if we neglect to bestow alms, shall one day be in need. He then who now gives temporal support to the poor man, hereafter to receive from him everlasting supports, so to say, for fruit as it were cultivates land, which pays back more abundantly what it has received. It remains then that exaltation should never spring up by benefaction, since, surely, the rich by that which he bestows on the poor man, brings it to pass that he should not be poor for everlasting. Accordingly, blessed Job, that he might carefully shew with what reflection humility and mercifulness were united together in him, says, If I despised any passing by, because that he had no covering, and a poor man without clothing: if his loins have not blessed me, and if he were not warmed with the fleece of my sheep. As though he said in plain words; 'In the love of a fellow-creature, keeping down by one and the same appointments both the evil of pride and of unpitifulness; any one passing by both humbly, on beholding him, I despised not, and mercifully I warmed him. For whosoever lifts himself above him that he gives any thing to with the height of self-exaltation, achieves a greater offence by carrying himself proudly within than a recompense by giving alms without, and he himself is made bare of interior good, when in clothing the naked he, despises him, and so brings it to pass that he is rendered worse than his very own self, in proportion as he fancies himself better than his neighbour in need. For he is less in need who is without a garment, than he who is without humility. Whence it follows, that when we see those who are sharers of our own nature without external things, we should reflect how many good things of the interior are wanting to ourselves, that so the thought of our heart may not exalt itself above the needy, in that it sees with an eye of penetration that we ourselves are the more really in want, in proportion as it is more inwardly. And because there are some who cannot stretch the bowels of their compassion so far as to persons unknown to them, but pity those only whom they have learnt to pity by constancy of acquaintance, with whom, in fact, intimacy avails more than nature, whilst to particular persons they give things necessary, not because they are men, but because they are acquaintance, it is well said by blessed Job in this place; If I despised any passing by because that he had no covering. For to a fellow-creature unknown he shews himself compassionate, in that he calls him 'any passing by,' because, surely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is not any longer unknown to him... — Morals on the Book of Job, Book XXI Augustine of Hippo: "If I left without dressing, the naked man near to exhale. If I have not inspired confidence in the remission of sins, and I have not covered, as with a garment, the shameful nakedness of the sinner near perishing. For the multitude of his sins leads him to despair. Hence the saying, "And whose sins have been covered." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "If the shoulders. the patient do not bless me. The hope of immortality has covered them like a cloak; but lest the confidence produced by the forgiveness of sins should make them forget past sorrows, and cause them to desire temporal goods, he adds: "The fleece of my sheep has warmed them. The hopes of the world will no longer seduce their soul, if these reflections lead them to despise temporal goods, like the ewes stripped of their fleece. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gate. It was the custom with those of old that the elders should sit at the gate to make out by judicial trial the quarrels of persons at strife, in order that the city, in which it was befitting that they should dwell in concord, they should never enter at variance. And hence the Lord saith by the Prophet, Establish judgment in the gate. In this place then what is set forth by the title of the 'gate' but that thing which was used to be done in the gate? For as we talk of the 'camp fighting' instead of this, that there is fighting from the camp, so judgment that used to be tarried on in the gate, is called 'the gate.' Thus he 'sees himself uppermost in the gate,' who sees that by the title of just dealing he is of the better side in judgment. Accordingly, blessed Job, because he did not even then put forth his hand against the fatherless, when even by the claim of justice he saw himself the better one, teaching to us the rule of fear, says, If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gale. As though he said in plain words, 'Not even then had I the mind to enforce by power the interests of my own advantage against the fatherless, when I saw myself even by justice the better one in judgment.' For holy men, when they are subject to matters of disputings with inferior persons, whilst they are afraid to bear heavily even in the least circumstances, never shun to be themselves pressed upon contrary to justice. For they know that all human justice is charged to be injustice, if it be judged strictly by God. Whence that thing which is at their command, they guard against exacting with passionateness, lest it chance that the Righteousness Above try their actions with exactness. But that they may be able to be found just in the Divine Inquest, very often before the judgments of men they suffer themselves to be borne hard upon even unjustly. Now in relating the lofty height of his life, they are many and wonderful things that blessed Job delivered. But because it very often happens that the human mind refuses to believe the good things that it does not know how to put in practice, he directly adds the sentence of a curse upon himself, if aught of those things which he had spoken he did not fulfil in act... — Morals on the Book of Job, Book XXI Augustine of Hippo: "If I raised my arm against the orphan," who no longer met his father, could follow a man or some creature. "Proud of the power with which I was surrounded; Wanting to rise above all. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then let my shoulder fall from its joining, and mine arm be broken in pieces along with its bones. Because bodily action is carried on by the shoulder and the arm, if the good things which he put forth with the lips he did not fulfil in deed, he wishes to himself 'the shoulder to fall,' and 'the arm to be broken in pieces.' As though he said in plain words, 'If the things that I said I refused to do, this very member of my body, which was given to me for working withal, may I lose, that surely that may fall from the body which I would not exercise to advantage.' But if this sentence of a curse is to be referred to a spiritual meaning, it is doubtless plain that the arm is joined to the body by the shoulders, and as by the arm good practice, so by the shoulder the knitting together of social life, is denoted. Whence too the Prophet, regarding the holy peoples of the Church universal, that should serve God in concord, says, And they shall serve Him with one shoulder. Herein then that he says, If I have lifted up my hand against the fatherless, when I saw myself above in the gate. He declares that he had preserved a wonderful force of patience, who declined not the being borne hard upon by the least considerable persons, no not when it was contrary to that which might justly be open to him. Which thing if he had not done, he adds, May my shoulder fall from its joint. Because, undoubtedly, he who is indifferent to observe patience, soon gives up a social life from impatience. For 'the shoulder falls from its joining,' when the mind, not being able to bear aught of contradiction, abandons brotherly concord, and it is as if a member were severed from the body, when he who might do what is good is cut off from the general unity of all the good. For never can concord be preserved excepting through patience only. For frequently there arises in human conduct occasion whereby the minds of men are liable to be reciprocally separated from their union and affection. And except the mind prepare itself for the undergoing things that are contrary, surely the shoulder does not hold fast to the body. Thus hence it is that Paul says, Bear ye one another's burthens, and so ye shall fulfil the law of Christ. Hence Truth says by Itself, In your patience ye shall possess your souls. Now upon the 'shoulder falling,' it is rightly subjoined, Let mine arm be broken in pieces with its bones; because without doubt all our practice, with whatsoever virtues it may seem to be accompanied, is undone, except that through the bond of brotherly love patience be preserved safe. For he foregoes to do good deeds of his own, who refuses to bear evil deeds of others. Since on being wounded by the heat of an angry spirit, a person recoils from loving, and when he does endure to be borne hard upon outwardly, he darkens himself inwardly by the light of charity being lost; nor does he now see where to stretch out the foot of good practice, who has lost the eye of love. But 'the shoulder of the holy man does not fall from its joining,' in this way, because his loving affection does not depart from the concord of social life through impatience. And his arm is not broken, because all his practice is preserved in the joining of the shoulder, i.e. in the binding together of charity. Now with what thought present to him he did these good things of such great magnitude, and kept himself from all bad ones... — Morals on the Book of Job, Book XXI Augustine of Hippo: "Let my shoulder fall apart from my body. So happens to those who separate themselves from the Church. While they want to impose themselves on the people, they are themselves cut off. The shoulder or arm here refers to the actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For I always feared God like waves swelling over me, and I could not endure the weight of Him. From the terror that belongs to such a likeness let us reflect what wonderful force of fear there was in the holy man. For when waves swelling hang over us from on high, and when they threaten that death, which they bring down, there is then no concern for temporal things with the voyagers, no enjoyment of the flesh is brought back to mind. Those very things as well they cast forth from the ship, for the sake of which they took long voyages; all things are brought into contempt to their mind by love of living. Accordingly he 'fears God as waves swelling over him,' who whilst he desires the true life, despises all things that here he carries possessing. For when caught by a tempest, we as it were cast out the freight of the vessel, when from the soul that is overborne we remove earthly desires. And it comes to pass that the vessel being lightened floats, which by being loaded was sinking, seeing that doubtless the cares that weigh down in this life, drag the mind into the depth. Which mind is borne so much the higher amidst the billows of temptations, in proportion as it is more heedfully emptied of thought of this world. But there is another circumstance also that ought to be viewed with a regardful eye relating to the tossing of the sea. For when a storm arises, first slight waves, and afterwards greater billows are stirred up, finally the waves lift themselves up on high, and by their very height overturn all them that are at sea. Thus, thus surely does that last tempest of souls hasten that it may overwhelm the whole world. For now it shews us its beginnings by wars and havocs as by a kind of waves, and in proportion as we are daily made nearer to the end, we see heavier billows of tribulations rushing in upon us. But at the last all the elements being in commotion, the Judge from Above when He comes bringeth the end of all things, because at that time surely the tempest lifts the waves to the heavens. Whence too it is said, Yet a little while and I will shake not only the earth, but heaven also. Which same tempest because holy men regard with lively attention, they as it were dread 'the waves swelling over them' day by day, and by these tribulations, which strike the world, they forecast what things may follow. Now it is well added; And I could not bear the weight of Him, because he who views with mind engrossed the coming of the final Judgment, sees doubtless that such great terror is impending as he not only dreads then to see, but even now dreads that he foresees beforehand. For by the beholding of that great terribleness the soul quivers with dread, and turning aside the eyes of its attention, it refuses to behold that which it foresees. Therefore it is well said, And the weight of Him I could not bear. Because the power of the Majesty Above when It comes to Judgment, and the terribleness of that great Inquest, when the mind by considering endeavours to make out, directly falling back to itself, it is afraid at its having found it out. But herein it is to be considered that blessed Job says these things concerning himself after having been pained and smitten. If then at all events for the advancement of his merits he was so stricken, who so feared, how is he to be stricken, who despises? How shall the judgments of God weigh down those who lift themselves up, if even those they weigh down for a time, who always dread these things in humility? How shall he be able to endure the weight of God, who contemns, if this same weight even he underwent under the rod, who foresaw in fear. Whence with the utmost earnestness we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a Father, not the wrath of a Judge, the love of One correcting, not the strictness of One punishing. And so by that very present scourge itself the eternal judgments ought to be weighed. For hence we ought with the greatest pains to reflect, how that anger may be borne that casts away, if that anger of His which purifies may scarcely now be borne. — Morals on the Book of Job, Book XXI Augustine of Hippo: "Fear has restrained me," so as not to raise an arm against the orphan. "And I could not bear the weight," if I wanted to oppress the orphan. . — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: Now what kind of fault can be detected there? You see that he is not keen on riches. Observe him, while he reflects and considers in truth the accidental, transitory, ephemeral and negligible character of human realities. — COMMENTARY ON Job 31:17-25 Augustine of Hippo: "If I have placed in gold my power have I presumed the science or the wisdom of God? "If I put my trust in my precious jewels," that is, in my works. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I rejoiced over my great wealth, and because mine hand found much. For holy men in the wofulness of this pilgrimage, because that Appearance of their Creator, which they long after, they are not yet suffered to contemplate at all, account all the fulness of the present life as destitution, because nothing out of God suffices the mind which really seeks after God; and it is very often the case that to such persons their very abundance itself becomes exceedingly burthensome, because this thing alone they bear as a grievance, that in hastening to their country they carry many things on the journey. Whence it comes to pass that these things they devotedly share with their neighbours who are in want, in order that while this one gets what he has not, the other may lay aside what he had too much of, that neither the fellow-traveller may walk empty, nor that man whom it might delay on the way an overgreat burthen weigh down. And thus the Elect never rejoice for their great abundance, which same for love of their heavenly inheritance they either in bestowing distribute out of their hands, or by contemning forsake. [ALLEGORICAL INTERPRETATION] What do we fancy the 'great riches' so called in signification, but the abundant subtleties of counsels, which same 'the hand' of him that seeks 'finds,' in that the thought of him who deals thereunto produces them. For it was these 'riches' of wisdom that Solomon having before his eyes, saith, The crown of the wise is their riches. Which same person, because it is not metals of the earth but understanding that he calls by the name of 'riches,' thereupon adds by way of a contrary; But the foolishness of fools is imprudence. For if he called earthly riches 'the crown of the wise,' surely he would own the senselessness of fools to be poverty rather than imprudence. But whereas he added 'the foolishness of fools imprudence, he made it plain that he called prudence 'the riches of the wise.' These 'riches' of wisdom Paul viewing in himself and lowering his view by the thought of human infirmity, says, But we have this treasure in earthen vessels. Accordingly we find much riches in ourselves, when in searching into the sacred oracles, we receive the gifts of abundant understanding, and therein see a number of things, yet not at variance with one another. But it is not safe rejoicing to learn in the pages of God things either forcible or many in number, but rather to keep safe the things that we learn. For he that understands aright, sees what by so understanding he owes as a debt. Since the more he is enlarged in perception, the more heartily he is tied and bound to fulfilling deeds. Whence Truth saith in the Gospel; For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more. Therefore let us reckon understanding given like borrowed money, because the more we have entrusted to us in lovingkindness, the more we are held debtors in practice; and it very often happens that the same money of understanding received, when it is bestowed upon hearers for usury, is lost except it be given in a cautious spirit. For neither should it be slightly regarded in the book of Kings, that while the sons of the prophets were hewing wood on the Jordan, to one of them his ax-head having slipped off the handle into the deep water, disappeared from sight. For the iron on the handle is the gift of understanding in the heart: but to cut down wood thereby is to rebuke persons doing wickedly. Which same sometimes whilst it is done loosely, whilst the downfall of vain-glory in that same knowledge vouchsafed us is not avoided, the iron is lost in the water, because understanding is made witless by undone practice, which same understanding assuredly we know to be given for this end, that before the eyes of the Giver it may be rendered back by good conduct. Whence it happened rightly that he who had lost the iron exclaimed, Alas, alas, my master, for it was borrowed. For the Elect have this proper to them, that if at any time a furtive sin of vain glory creep upon them in their knowledge, they speedily turn back into their heart, and whatever they find in themselves worthy of condemnation before the eyes of the strict Judge, they follow hard upon with tears. Who whilst weeping, not only heedfully scan the evil things they have been guilty of, but what good ones as well they ought to have paid back for the benefit vouchsafed them, because surely they the more fuel themselves sinners, in proportion as they are held debtors in the neglected good that they ought to have done. Rightly then did he who lost the iron cry out, Alas, alas, my master, for it was borrowed. As though he said, 'That by the undoing of negligence have I lost, which thing in order that I should pay it back by good works I received from the grace of the Lender.' But God never abandons the soul which owns itself in its sins in a true way. Hence too Elisha immediately on coming sends the wood down below, and raises the iron upon the surface, because surely our Redeemer regarding us with pity humbles the heart of a sinner, and fashions anew for him the understanding, which he had lost. He sinks the wood, and lifts up the iron, because He chastens the heart, and restores the knowledge. Whence it is well said in another translation, that he 'broke in pieces the wood' and cast it in, and so raised up the iron. For 'to break the wood in pieces' is to break up the heart from self-exaltation; to cast the wood below is to abase the uplifted heart in acquaintance with its own infirmity, as we said. And thereupon the iron is brought back to the top, because understanding returns for the service of the former mode of employment. Therefore because the gift of understanding that is obtained, is with such numberless difficulties hardly kept safe (for there must be care taken that it be not deadened by inactivity, there must be care that in the exercising of practice it do not go out by the evil of self-elation,) holy men do not exult, when they learn the things for them to do, but when they do the things they have learnt. And if in understanding they congratulate themselves in the benefaction of the Giver, yet sorrowing they take thought of the debt of practice, that is to say, that they may discharge by conduct what has been advanced to them in knowledge. For he is a foolish debtor, who receives rejoicing the money lent, and never minds the time when he must pay it back. But the joy of receiving is abated, when with prudential foresight the appointed season for paying back is thought on as well. Therefore because just men in the things which they perceive by lively attention are not lifted up by assured rejoicing, let it be said aright, If I rejoiced over my great riches, and because my hand found very many things. As though it were put in plain words; 'Never did I account myself rich by righteousness in this respect, that I knew right things, which I ought to do, even many in number; nor did understanding lift up the heart, because that the thought of the practice owed in debt kept down.' But it is to be borne in mind, that it very frequently happens that when a high pitch of understanding is received, the mind being very full of anxiety about itself is kept from the downfall of self-exaltation. But when the wonderful things it understands it begins to put in practice likewise, sometimes by the mere circumstance that it is made to display itself without, it slips, and glories that itself excels in its doings all the rest of the world. As, then, the 'gold' of understanding did not uplift blessed Job, so neither did the light of extraordinary practice either before the eyes of men lift him to a height. — Morals on the Book of Job, Book XXII Augustine of Hippo: "If I was at the height of joy, seeing my income increase; As if everything came from me, for he who glorifies himself must boast in the Lord. "If I have rested the happiness of my soul in my innumerable riches; Because I was loved by all. After these four phrases, it must be understood that "my shoulder falls away from my body. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "If I had looked at the sun when it shone or the moon moving in splendor," that is, if I had seen the rising sun and worshiped it or had embraced the moon and kneeled down before it, I would have certainly erred in worshiping them. — COMMENTARY ON Job 31:26 Gregory the Dialogist: If I saw the sun when it shined, or the moon walking in brightness, and my heart hath secretly rejoiced, and I have kissed my hand with my mouth; which is an exceeding iniquity, and denial against the Most High God. There is no doubt that both these two luminaries, which are commissioned to ministrations for man, are called 'the hosts of heaven.' Into the worshipping whereof we know that numbers have fallen, as Scripture is witness; as where it is written, And worshipped all the host of heaven. And because the sun and moon are seen in one way for use, and in a different way for worshipping, in that way in which they are wont to be worshipped by their votaries blessed Job tells that he had never 'seen the sun and moon, neither had his heart rejoiced; nor had he kissed his hand with his mouth.' By which act of kissing what else but the gratefulness of adoration is set forth? which thing if he had ever done, he calls it 'the highest iniquity and denial of God.' But after that he had related of himself in passages above such great heights of virtuous qualities, what does he now tell so strange, if he shews that he had not 'adored the sun and moon?' Whence it deserves to be considered, that after he testifies that he had not had confidence in gold, nor had rejoiced in much riches, he is further led on to things of a higher pitch, that he might instruct so much the more, the more exactly he tells things touching himself. Thus he says, If I saw the sun when it shined, or the moon walking in brightness; and my heart hath secretly rejoiced. What is called to 'see' in this passage, but to behold with desire? Whence the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear. Which iniquity, surely, could never be set forth in the mouth, if it were not 'regarded in the heart.' But it is one thing to see in the way of judgment, and another thing to see in the way of desire. Thus then blessed Job tells that 'the sun when it shined, and the moon walking in its brightness, he had never seen,' that he might shew that he had not sought after the appearance of the present light. As though after contempt of his earthly abundance, he plainly told us; 'why should I say, that I never at all rejoiced in gold, who in the very corporeal light itself never took delight? For holy men after that they set at nought all the enjoyments of the present life, in consideration of the sweetness of the light interior, turn away the mind from this light exterior as if from darkness; and they strive much with themselves within, that they be not carried away by the delightfulness of this light which shines outwardly. For if the visible light be incautiously delighted in, the heart is blinded to the invisible light, because in proportion as the soul is poured out in gazing out of itself, so much the more is it made to recoil in the interior regards. Hence all the wise-hearted, that by their corporeal senses they may not too much fall away to things without, by continual effort gather themselves up within the interior self by the hidden discipline of self-guarding, that they may be found the more whole within, in proportion as they are the less poured forth without. Thus by this vigorousness of discipline he had bound himself up within the depths of his own heart, who in fleeing the desire of the outward life, said, The day of man I have not desired, Thou knowest. The same, then, that by the Prophet is expressed, The day of man I have not desired, Thou knowest, this blessed Job declares concerning his own self in other words, viz. that he had not 'seen the sun when it shined, and the moon walking in its brightness,' and that he did not 'rejoice in these in the secret depths of his heart,' surely because he could not possibly 'rejoice' for those things which he 'saw' not in the desire of delighting. — Morals on the Book of Job, Book XXII Gregory the Dialogist: [ALLEGORICAL INTERPRETATION] Since 'the sun in brightness,' is good practice in outward manifesting. For it is written, Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. And again, Let your loins be girded about, and your lamps burning. For what in this passage is denoted by the 'sun shining,' is in the Gospel denoted by 'lamps burning.' For when good practice shines in the midst of faithless persons, 'a lamp burns' in the night, but when it shines out in the Church, 'the sun shines' in the day. For good practice if it be as yet such as bad men only wonder at, is doubtless a 'lamp' in the night; but if it so makes way that it may be admired by the good and more perfect kind, then it is the sun in the day time. When good practice shines by the active life of the body, it is as if after the manner of a candle light shineth out of an earthenware vessel. But when by the excellence of the mind alone it is raised up in contemplation, it is as if after the manner of the sun light is seen coming from heaven. Therefore because blessed Job had told of himself many good things appertaining to hospitality and mercifulness, which same surely he knew as still the least, in proportion as done in the bodily way of doing; recalling the eye of the mind to the topmost height of spiritual virtues, he remembered his own perfectness, and the light of examples which he gave to others in himself, he called 'the sun.' But there are some persons who when they do any good things, directly forget their wickednesses, and they fix the eye of the mind in the contemplation of the good practices which they exhibit; and henceforth account themselves holy, in the degree that amidst the good things that they do they shun the recollection of their evil deeds, in which perchance they are still entangled. Which same persons if with lively attention they marked the strictness of the Judge, would fear more for their evil things than exult for their imperfect good ones, would more look to it that for things that are still to be done they are held debtors, than that by practising some things they are already paying a portion of the debt. For neither is the debtor quit who pays back much, but who pays back all; nor does he attain to the prize of victory, who in a large proportion of the exhibition runs with speed, if on nearing the goal, in that which is left he goes off. Nor to persons going to any destined places does it avail when setting out to despatch a long way, if they are not at the same time able to achieve the whole of it. We then who are seeking the Eternal Life, what else are we about but performing a kind of journeys, whereby we are hastening onward to our country. But what does it matter that we despatch so many, if the rest which remain for our arriving we neglect? Thus after the manner of travellers we ought not ever to look how much way we have already gone through, but how much there remains for us to carry through, that by slow degrees that may become past and over, which is unceasingly and fearfully marked as still to be. Therefore we ought much more to survey what good things we have not yet done, than those good things which we are glad that we have already done. But human frailty has this belonging to it, that it is more attractive to it to look at that which pleases it in itself, than that which displeases it in itself. For the sick eye of the heart, while it dreads to be put to pains in its contemplation, as it were asks for a kind of bed of delight in the mind, where it may lie softly; and for this reason it makes out what benefits it has secured by the good things it has done, but what losses it sustains from those which it has left undone it is blind to. For it very often happens that even the Elect are tried by this evil, very often it is put to the hearts of those, that the several good deeds which they have done they should recall to mind, and exult now in the joyfulness of security. But if they be really Elect persons, from that in which they are pleasing to themselves they turn away the eyes of the mind, and force down in themselves all joyfulness for the good things they have done, and for those which they perceive that they have never done they seek out sorrowfulness, they account themselves unworthy persons, and are almost the only ones that do not see the good things, which they afford in themselves to be seen for an example to all men. It is hence that Paul, when he was putting behind him the good things completed in himself, and thinking of those only still remaining, that had to be completed, said, I count not myself to have apprehended. It is hence that in order that he might abase himself as to the good things he was doing, he set himself to recall to mind the evil things that were past, saying, Who was before a blasphemer, and a persecutor, and injurious. And even if he at any time said, I have fought a good fight, I have finished my course, I have kept the faith; we ought above every thing to turn our eye to the fact, that he brought the thing forward at that time when he knew that he was now about to depart out of the body. For he there premised, saying, For I am now ready to be offered, and the time of my departure is at hand. For then he recalled to his recollection the perfectness of his practice, when he now foresaw time for practising no more to be his as to a field of large extent. For as whilst we live we are bound to drive out of our recollection our good deeds, that they may not lift us up, so on our departure drawing nigh, we very often bring them again to our recollection, that so they may afford us confidence, and keep down despairing fear. Who though in reckoning up he related his good points to the Corinthians, was bent to confirm them, and not to make a display of himself. For that he paid no regard to the same good points in himself, he taught by the affliction of his own tempting being laid open, which being set forth, he added; Therefore I take pleasure in mine infirmities. So then that he might instruct the disciples, he told what was most high of himself, while that he might keep himself in humbleness, he had fixed the eye of his observation not in his virtues but in his weaknesses. Accordingly, holy men have this proper to them, that the good things they do they see indeed, yet when they have done them they turn away their eyes from the remembrance thereof. Whence it is rightly said by blessed Job, If I saw the sun when it shined. As though he said in plain speech; 'My practice, even when it afforded the light of examples to others, I minded not for the boon of foreassurance; because whilst I feared to be uplifted on the grounds thereof, I turned mine eyes away from regarding it.' — Morals on the Book of Job, Book XXII Gregory the Dialogist: And my heart rejoiced in secret. By which same recording, what else is conveyed to us, but that there is need of great fear and circumspection, lest our mind at any time rejoice even in secret on the grounds of its commendations. For that man who looks on the greatness of his fame as 'the brightness of the moon,' and creates delight to himself in the secret of the heart, to whom but to the Maker did such a man prefer himself, by Whose gift he obtained it that he should practise aright, and yet in His benefit is made glad upon the favour of his own praise? For the honour of his Creator being disregarded, he is convicted of loving himself more, by the proclaims of whom he is so gladdened. Though sometimes even holy men rejoice in their own good repute; but when they reflect that through this good repute those that hear them advance to better things, they now no longer rejoice in their own reputation, but in the profiting of their neighbours; because it is one thing to seek marks of favour, and another thing to exult on the ground of advancement. Wherein it follows, that when it does not advance the welfare of the hearers, fame for credit should not lift up, but oppress our mind. For when we are commended by the witnessing of the human tongue, we are asked by a secret smiting what we think concerning our own selves. For the uplifted soul, even when false good is told concerning it, exults, because it makes out in thought not how it lives with God, but how it makes itself known with men. For disregarding the judgment of Almighty God concerning itself, and only seeking after that of men, it is lifted up amidst the praises it hears, and the soul which had looked out for this alone is gladdened as if by the prize of its practice. But on the contrary if the heart be really humble, the good things that it hears of itself it either does not at all acknowledge, and is afraid that false things are said, or otherwise if it knows that they are really there to it, dreads lest they should be lost to the eternal recompensing of God, by this alone that it sees them to be published abroad to men; and it fears very greatly lest the hope of the future reward should be changed into the wages of transitory applause. From which circumstance it takes place that the soul of the Elect is tortured by a great fire of their own praises, and by sorrowfulness of thought fined clear of all the rust of its inertness. For by heedful taking thought it is filled with fear lest either for those things, in the which it is praised, and they do not exist, it should meet with a worse judgment of God, or for those things wherein it is praised, and they do exist, it lose the suitable reward. Whence it most commonly takes place that like as the unjust man is defiled by his praise, so the just person is purified by his praise reaching his ear. For when the good things he has done he finds out are put forward by men, he dreads, as has been said, the exact inquest of the Final Judgment upon himself, and full of affright flees to the conscience, and whatever there is therein worthy of blame, he corrects. For while he dreads to have his good things made known, fearing greatly the exactness of the Inquest to follow, if there be any hidden evil things in him, he cuts them away. For he is alarmed if he be not exhibited at least such to God, as he is held by men, neither is he satisfied that in that state in which he may have been made known to men he should continue to remain. For already he reckons compensation as it were made to him for his good things, except he add thereto others also which are not known by men. Whence it is well said by Solomon; As silver is tried in the fining pot and gold in the furnace, so man is tried by the mouth of him that praises. For silver and gold if it be refuse is consumed by the fire, but if proof, it is brought out by the fire. Thus surely is the mind also of him that worketh. For what sort of man he is, is shewn herein that he is praised; for if when his praises reach his ears, he is uplifted, what else was such an one but refuse gold or silver, whom surely the furnace of the tongue consumed? But if on hearing the marks of favour towards him, he returns to the consideration of the Judgment Above, and entertains fear lest he should be heavily charged for these things in the sight of the secret Arbiter, as it were by the fire of purifying he is made to grow to greatness and splendour, and from the same source whence he undergoes the burning of affright, he shines so much the brighter. For by the 'hand' doing is denoted, and by the 'mouth' speaking; as when it is said by Solomon, A slothful man hideth his hand in his bosom, and it is labour to him to bring it to his mouth. To the slothful man it is a labour to stretch his hand to his mouth,' because the slothful preacher has no mind to practise even the very thing that he says, Since to stretch the hand to the mouth, is to harmonize with his voice in practice. And so he 'kisses his hand with his mouth,' who praises the thing that he does, and by the testimony of his own speech awards to himself meritoriousness of practice. In which case who is there that is despised, saving He Who bestows the very gifts for practising themselves? Whence it is well said by the great Preacher; And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Now holy men know themselves to be sprung since the fall of our first parent from a corruptible stock, and that not by their own goodness, but by grace from above preventing them they are changed to better wishes and works, and whatever of evil they find to be in them, they feel is earned by mortal derivation, but whatever of good they espy in themselves, they acknowledge as the gift of immortal grace, and they are made debtors to Him for the benefit vouchsafed, Who both by preventing vouchsafed to them to will the good that they willed not, and by following after vouchsafed them to be able to do the good which they will. Whence it is well said by John; And worshipped Him That liveth for ever and ever, and cast their crowns before the throne of the Lord. For 'to cast their crowns before the throne of the Lord' is to attribute not to themselves but to the Maker the victories of their conflicts, so as to refer the glory of praise to Him, from Whom they know themselves to have received powers for the conflict. And so blessed Job, because he so tells the good things that he had practised, that, nevertheless, he never attributes them to his own doing, but goes back to the praise of his Creator, denies that he had 'kissed his hand with his mouth.' As though he said in a plain way, 'I do not bring forward my deeds as mine own; because he is proved to disown the grace of his Creator, whoever attributes to himself the thing that he does in practice.' — Morals on the Book of Job, Book XXII Ishodad of Merv: "My mouth has kissed my hand" … is said in analogy with those who have the habit to bring their hands [to their mouth] and to kiss [them] when they meet people who are dear to them. — COMMENTARY ON Job 31:27 Augustine of Hippo: "Secret disappointments have afflicted my heart. Here is the order of the sentence: "If I have rested the happiness of my soul in my innumerable riches, secret disappointments have also afflicted my heart. If I listened to the thoughts of so guilty a presumption. "If I put my hand to my mouth, to kiss her:" if I put all my complaisance into my own actions. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which is the chiefest iniquity, and denial against the Most High God. For it is clear that he does deny Him, when setting at nought His grace, he claims to himself the powers of good practice. Which too is rightly called as well 'the chiefest iniquity' because every act of sin which is from infirmity destroyeth not hope, seeing that it asks forgiveness from the Judge Above. But presuming on our own goodness is so much the worse in desperateness, the further it is removed from humility. And when it ascribes the strength of practice to itself, it does not have recourse to the aid of the Maker, and it is brought to pass that the sinner perishes so much the worse, for that even this very thing, that he is a sinner, he is ignorant of. — Morals on the Book of Job, Book XXII Gregory the Dialogist: If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found me. That we are disciples of Almighty God, the keeping of charity is the only proof. For it is hence that Truth saith by Itself, By this shall all men know that ye are My Disciples, if ye have love one toward another. Which same love, if it really fills our heart, is wont to be exhibited in two ways; viz. if we at once love our friends in God, and our enemies for God. But it needs to be known that the love of our enemy is then really kept, when we are neither given up to suffering upon his advancement, nor rejoiced at his destruction. For very often in a semblance of love with reference to an enemy, the mind is deceived, and such an one it reckons that it loves, if it do not prove a foe to his life; but the efficacy of love either the promotion, or the fall of an enemy, secretly and really puts to the proof. For on this point the mind of man knows not itself to the full, except that him whom he takes for an enemy to him, he finds whether by advancement or diminution to have changed the measure of his standing. For if he is given over to suffer by the prosperity, and rejoiced by the calamity of him who hates him, it is plain that he does not love him, whom he does not wish to be better; and him he persecutes, even when standing, in wish, about whose fall he congratulates himself. But herein it is needful to know that it very often happens that without charity being lost, both the destruction of an enemy rejoices us, and again his glory without any sin of envy saddens us, when both he falling to ruin, we believe that there are persons rightly set up, and he being advanced we dread very many being unjustly borne down. In which case neither does his diminution now lift up our mind, nor his aggrandisement give it over to suffer, if the right thought of our heart regard not what is done in the individual, but what is done by the individual towards others. But for preserving these things a scrutiny of the exactest discrimination is absolutely requisite, lest when we are carrying out our own hatred, we be deceived under the appearance of the utility to another. For if there were not to be any rejoicing at all for the death of an enemy, the Psalmist would never say, The righteous shall rejoice when he seeth the vengeance on the ungodly. For it is one thing to bear an ungodly man, and another thing to bear an enemy. For there are a great many enemies that are not ungodly, and there are some ungodly persons who seem not in any special manner enemies to us. But the mind of man accounts every one whom it bears as an enemy, to be ungodly and wicked as well, because the faults of that man spleen as his accuser heightens in its own thinking. But with whatever wickednesses he may be sunk down, he little passes for wicked, if he is not felt to be an adversary. In which point there must be the distinguishing, that it is one thing wherein our enemy harms ourselves, and another thing wherein he harms himself and the rest of the world. For if he is good to others, perchance it may be that it is not without our fault that he is bad to us; nor should there be altogether a rejoicing in his ruin now, whose hostile treatment it is certain we alone have undergone. But when the enemy of ourselves and a great many persons is destroyed, it must needs be that our heart should be glad for the escape of our neighbours, rather than for the destruction of our enemy. For it is requisite that when an adversary perishes we should minutely consider both what we owe to the destruction of the sinner, and what to the justice of the smiter. For when Almighty God smites any bad man, there must be sorrowing in unison with the wretchedness of the ruined, and rejoicing in unison with the justice of the Judge, so that both the punishment of our neighbour dying should be a sorrow to us, and again the equity exhibited by God in judging should be an occasion of joy, that so we may neither prove enemies to a man in his perishing, nor be found unthankful to God in His judging. And so because he perfectly trod down all feelings of hatred in opposition, let blessed Job say, If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him. Who, that is to say, in loving even his enemy, whereas he sympathized with an adversary when ruined, by that one's evil things was himself advanced to good, that this one should go on growing to loving-kindness by the same cause that the evil that he deserved had found that other. But because often there are persons who because they cannot with power, assail with cursing those whom they account enemies to themselves, in which persons it appears plain what evil things they would do if they could, who never cease to imprecate those which they cannot do, blessed Job exhibiting himself free from the sin of cursing as well, added, going on. — Morals on the Book of Job, Book XXII Augustine of Hippo: "If I triumphed over the ruin of my enemy. Thus the enemies of the Church rejoice over her misfortunes. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Neither have I suffered my mouth to sin by wishing a curse to his soul. For he would sin, if he were to desire that to be done by God, which he himself either could not at all be able to do, or if he could it would not be in any wise right. For they who assail an enemy with curses, what other thing do they wish God to do in his case, but what they are either unable or ashamed to do themselves? For they wish death to their enemy, which same even if they have the power, they are afraid to bring upon him; lest they should either be bound as guilty of murder committed, or shew themselves wicked even when they are. What then is it to say to God, 'Kill the man whom I hate,' but to cry out to him in audible accents; 'Do Thou that to mine enemy, which it is not proper for me to do towards him even as a sinner.' In which same words it is to be thought where had this person read, Love your enemies? where had he read, Bless, and curse not? and again, Not rendering evil for evil, nor railing for railing? But the precepts of grace from above, not heard with the outward ears he observed, because the inspiration of the Holy Spirit wrote them in the heart of that man. To whom however it would have been but little that he loved those adversaries situated without, excepting he had to bear these also living within, and holding daily converse with him, even those of his household, as adversaries. — Morals on the Book of Job, Book XXII Augustine of Hippo: "Let my ear hear the curses spoken against me. May these curses penetrate me with pain. "May I be an object of contempt among my people," among the holy people, let it be separated with derision. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If the men of my tabernacle said not, O that we had of his flesh, that we might be satisfied! [MYSTICAL INTERPRETATION] Which same sentence may also be taken in mystery of the voice of our Redeemer. For 'the men of his tabernacle' longed to be 'satisfied by his flesh,' i.e. whether the Jews in persecuting or the Gentiles in believing. For both the one set themselves as it were by consuming it to put an end to His Body, and the latter desire to satisfy their hungering soul with His flesh, by the daily sacrifice of His immolating. [HISTORICAL INTERPRETATION] But now following the gist of the history alone let us reflect with what strenuousness the mind of the holy man, full of concern for all things, is divided within and without; who to those acting unjustly had he either submitted in silence, or not withstood in righteous living, assuredly he would never have had them as adversaries. But hereby, that he kept the paths of life, he found hearty desires of his death. Adversaries he met with, shewing themselves outwardly, lurking inwardly. Now it is inferior goodness in a conflict for a man to see without evils that he has to get the better of, and not to have within aught that he may have to bear. But it is the praise of perfect greatness to meet hostile treatment, without bravely, and within mercifully. For there are some things in the actual common dealing of those of a household, that cannot be corrected without sin in the corrector, and therefore when they either defile him who corrects them, or do not weigh heavily on him who does them, with a great skill of tutoring they require to be winked at, and by this very winking to be borne with, which same when put upon ourselves are the more quickly dismissed from our hearts, if we know our own misdemeanours against our neighbours. Whence it is well said too by Solomon; Take no heed to all words that are spoken; lest thou hear thy servant curse thee: for oftentimes also thine own heart knoweth that thou thyself also hast cursed others. For whilst we reflect what we have been towards others, we are the less concerned that others should have proved such persons towards ourselves, because the injustice of another avenges in us what our conscience justly accuses in self. — Morals on the Book of Job, Book XXII Augustine of Hippo: "If my maids have often repeated:" flatterers. "Who will satisfy us with his flesh? I was so good! They envied that temporal prosperity they saw in me. However, I must not be held responsible for their language; for it was not to inspire them that I showed myself good. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The stranger did not lodge in the street; but my door was open to the traveller. Whereas, Paul being witness, charity is described as patient and kind, by patience it bears with composure the ill turns of others, by kindness it also renders with mercifulness its own good ones. Whence blessed Job at once patiently bore those of his own household cursing him, and received to him kindly the travellers and strangers, to the first affording examples of morals, the other meeting with the succour of external things. For the holy man viewing by the Spirit of prophecy the Redeemer of mankind, also kept his pardoning words in practice, whereby He warns us, saying, Let go, and it shall be let go to you; give and it shall be given unto you. For our giving relates to the things which we have outwardly, but our letting go to the dismissing the grief, which we have inwardly contracted by the offence of another. But it requires to be known, that he who 'lets go' but does not 'give,' though he has not done to the full, yet has observed the better part of mercifulness. But he who 'gives' but never 'lets go' does not execute mercy at all; because by Almighty God the gift is not accepted from the hand, which is proffered by a heart tied and bound in wickedness. For there is need for the soul that offers alms first to be made clean, because every thing that is given to God is reckoned according to the feeling of him who gives it. Therefore every stain of evil must be wiped clean from our interior man by the changing of the thought, because the offering has it not to appease the wrath of the Judge, except it be acceptable by the purity of him who offers it. Whence it is written; And the Lord had respect unto Abel and to his offerings; but unto Cain and to his offerings He had not respect. For it is not that sacred Revelation says that 'He had respect to the offerings of Abel, but to the offerings of Cain He had not respect;' but he first says, that He had respect to Abel, and afterwards subjoined, And to his offerings. And again he says that to Cain He had not respect, and next added, nor to his offerings. For according to the heart of the giver is the thing that is given received. Therefore not Abel by virtue of his offerings, but by virtue of Abel the gifts offered were well pleasing. For it is read that the Lord had regard first to the person who gave, before the things which he gave. Hence blessed Job going on to tell us his bountifulness in the boon of hospitality did right in bringing forward first his patience and kindness towards enemies, how that he did not 'exult in the destruction of his enemy;' that he did not 'assail his persecutors with words of cursing;' that those enraged against him within, he bore with equanimity; and then at last he brought forward the bountifulness of his hospitality, that, namely, by the order of his relation being listened to, we might learn that exterior gifts are seasoned by the interior pureness of the heart, that the combination of his virtues might teach the reader what sort of person he ought to be in himself, when he administers external good to others. — Morals on the Book of Job, Book XXII Augustine of Hippo: "The stranger did not remain wet at my door:" I received him who was a stranger in the world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I covered my transgression as man, and did hide mine iniquity in my bosom. But who would not account himself to be a holy man in the midst of such heights of his virtues? Who would not be in some measure tempted by his mere merits alone being so many in number, so that if at any time as being but man he went wrong, he would not have his transgression made known to men; and would account it as trivial if he did any thing wrong in lesser things; and would rather prefer to cover his offence by silence than disclose it by the voice of confession? For it often comes to pass that the mind being lifted up by virtuous attainments, when it knows that many good things are scattered abroad concerning it in the esteem of neighbours, does not wish it to be known, if there is any thing that it does deserving of blame. Which same darkness of mistaking the mind is for this reason exposed to, because high-swelling clogs the eye of the heart. For these are the proofs of true humility, both for a man to ascertain his own wickedness, and on being ascertained to discover it by the voice of confession; but on the contrary it is the accustomed evil practice of man's race, at once to commit sin keeping himself hidden from sight, and when committed to hide it by denying, and when brought home to him, to multiply it by standing up for it. For from that fall of the first man we draw these accessions of wickedness, from which we also draw the very original of sin. For thus he, when he had touched the forbidden tree, hid himself from the face of the Lord amidst the trees of Paradise. In which hiding, because surely he could not escape the eye of God, it is not the effecting of self-concealing that is related, but the affecting thereof is betokened. Who when he was charged by the Lord, how that he had touched of the forbidden tree, thereupon answered; The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. The woman likewise on being asked, answered, saying, The serpent beguiled me, and I did eat. For to this end they were enquired of, that the sin, which by transgressing they had been guilty of, they might by confessing wipe out. Whence too the serpent, that prompter, inasmuch as he was not to be brought back to pardon, was not asked concerning the sin. Thus man was asked the question 'where he was,' that he might review the offence committed, and by confessing it take knowledge how far he had departed from the face of his Creator. But both preferred to take to themselves the cordials of defence rather than of confession. And whilst the man was minded to palliate the sin through the woman, and the woman through the serpent, they added to the sin, which they endeavoured to vindicate; Adam by indirectly glancing at the Lord, how that he had Himself proved the author of their sin, in that He had made the woman; and Eve in referring the sin to the Lord, Who had placed the serpent in Paradise. For they who had heard from the mouth of the devil deceiving them, Ye shall be as Gods; because they were not able to be like to God in Godhead, for the heightening of their error endeavoured to make God like to themselves in transgression. In this way then, whilst they set themselves to defend their guilt, they made the addition that the sin should be rendered more heinous when examined, than it had been when committed. Hence now also the branches of the human race derive bitterness still from this root, so that when a man is charged home for the evil in him, he hides himself under words of self-defence, as under a kind of leaves of trees, and as it were flies the face of his Creator to a kind of darkened retreats of self-exculpation, whereas he has no mind to have that known that he has been guilty of. By which same concealment he has not hidden himself from the Lord, but the Lord from himself. For he manages that he should not see Him Who sees all things, not that he himself should not be seen. Contrarily to every sinner the first step now of enlightenment is the humility of confessing, in that he now refuses to spare himself, who does not blush to avow the evil that he has done, and he who by defending himself might have been laid open to be accused, by accusing himself defends himself most quickly. And hence to dead Lazarus, who was kept down by a great weight, it is not said, 'be thou restored to life;' but, Come forth, by which same rising again, which was carried on in the body of that man, it is signified in what way we ourselves rise again in the heart, i.e. when it is said to the dead man, Come forth; that is to say, that man being dead in his sin, and through the mass of bad habit already buried, because he lies hidden from sight within his own conscience by wickedness, should go forth from himself without by confession. For to the dead man it is said, Come forth, that from the excusing and concealing of sin he may be called forth to come out to the accusing of himself with his own lips. Whence David the Prophet, in coming to life from that death of his great guilt, as it were went forth at the voice of the Lord, when being rebuked by Nathan he brought accusation of what he had done. Therefore because this sin of concealing grew to a dreadful excess in the human race, blessed Job, when he was saying, If I covered my transgression, rightly inserted the words as man, because he sees that to be proper to man, which descends by the copying of our old parent. Whence it is fitly subjoined; And did hide mine iniquity in my bosom. For sacred Scripture is very often used to put the 'bosom' for the mind; as where in the voice of Holy Church it is said by the Psalmist of our persecutors, who are joined to us indeed in nature, but disjoined in life, And render unto our neighbours sevenfold into their bosom. As though he said in plain speech; 'Let them receive that in their minds, which in raging against us they practise over our bodies, that whereas they punish us outwardly in part, they may themselves be punished inwardly to a complete degree.' And so because the 'bosom' is interpreted the privacy of the mind, to 'conceal iniquity in the bosom' is to hide it in the recesses of the conscience, nor to uncover it by confession, but to veil it by defence. Contrarily James says, Confess your faults one to another, and pray one for another, that ye may be saved. Solomon also says, He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. But herein it is necessary to be known that men very often both confess their sins and are not humble. For we know many who when no man charges them confess that they are sinners, but when perhaps they are rebuked for their sin, they seek the support of defence that they may not seem to be sinners; which persons, if, when they say the thing of their own accord, they did then with genuine humility see themselves to be sinners, when they are charged home by others would never deny that they are what they had confessed. In which case the tokens of true confession are, if when a man calls himself a sinner, he does not contradict another as well advancing that about him. For because it is written, The just man in the beginning is the accuser of himself; he does not rather aim to appear a sinner, but a just man, when any one confesses himself a sinner, no man charging him. But when another inveighs against the evil that we have done, he proves the truth of confession. Which same if we defend in a proud spirit, it is clear that it is feignedly that of ourselves we called ourselves sinners. Whence it is above every thing to be taken care of that the evil things we have done, we both confess of our own accord, and do not deny them when others charge us home with them. For it is the evil of pride that the thing which a man as if by his own act deems it meet to confess about himself, this he should disdain to have said to him by others. Thus blessed Job shewed what singular humility he was of, in that he both knew that he was living amongst adversaries, and yet was not afraid to disclose his offences with the voice of confession. But observe that above he tells his virtuous qualities, lower down he confesses his sin. For hence he clearly proves what truth he had spoken of the good in him, in that he would not hold his tongue concerning the evil. One while he points out his virtues, at another time transgressions; that he had both committed sin, and had not kept it silent, he makes plain. Whence it appears without all doubt what extraordinary purity he was of in the sight of Almighty God, who both avoided evil things that he should not commit them, and yet what things it did chance to him to commit he did not conceal from men; so that to him there should at once be the high credit of righteousness to have shunned sin, and the safe keeping of righteousness to have brought to light what he was not able to shun. Let this man seem to any one great in his virtues, to me without doubt he appears most grand even in his sins. Let those, who are so minded, admire in him the self-control of chastity, let them admire the faithfulness of justice, let them admire the bowels of pitifulness; I do not less admire in him the humblest confession of sins, than such lordly achievements of virtue. For I know well that through the shame of infirmity it is generally a worse conflict, to bring to light the sins we have committed, than it is to avoid them not being committed, and each instance of evil, though it may be avoided with more vigorousness, is yet brought to view with greater humility. Thus blessed Job, who whilst supported by so many great practices was not ashamed to confess his sin, shewed in the midst of his virtues, how humble he was. But because from true humility there ever springs secure authority, so that the soul should dread nothing without, in proportion as by the longing of self-elation it does not pant after the topmost height of affairs, the confession of sin having been set forth, it is rightly subjoined. — Morals on the Book of Job, Book XXII John Chrysostom: "Because I did not turn away," he says, "from the great multitude of my people," that is, away from my subjects, from those who were aware, who knew even the character itself of my fault. This is real wisdom. "First of all confess spontaneously your sins in order to be justified." So I took nobody as a witness of my good works, because I wanted everybody to be aware of my faults and errors. That is the summit of wisdom, that is the rule of virtue: to hide one's good work and to expose one's faults in public. But the people of today just do the opposite. — COMMENTARY ON Job 31:32-34A Augustine of Hippo: "If after to have. sin deliberately, I hid my sin. Our sins have been voluntary since we knew the truth (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Did I fear a great multitude, or did the contempt of neighbours terrify me, and I did not rather keep silence, and went not out of the door? It is great assuredness of heart to have nought of worldly concupiscence. For if the heart pants after attaining earthly things, it can never be secure and tranquil, because either things not possessed it desires, in order that it may possess them, or things obtained it is afraid for lest it should lose them, and whilst in adverse circumstances he dreads prosperous ones, so in prosperous circumstances he dreads such as are adverse, and he is tossed hither and thither as it were by a kind of waves, and is hurried about in various fashions by the changeableness of shifting affairs. But if once the mind is fixed with strong stedfastness in the longing after the Country Above, it is less distressed by the annoyance of earthly things. For from all outward commotions it seeks that its aim, like a kind of most secret retreat, and there attaching itself to the Unchangeable, and mounting above all changeable things, by the mere calmness of its repose, while in the world, it is henceforth without the world. It goes beyond all things below by its stressing after the highest, and all the objects which it does not go after it feels itself by a certain liberty to get above, nor within is it subject to the tempest of things temporal, which it views without, for all earthly things which being longed after might have borne down the mind, being looked down upon lie beneath it. Whence it is well said by the Prophet, Set a look out for thyself; that whilst a man views things above, he may rise high above things beneath. Hence likewise Habakkuk says, I will stand upon my watch. For he 'stands upon his watch,' who by wise policy of discipline, does not bow down beneath, but rises high above earthly desires, that while he aims at Eternity, which is ever stedfast, he should have beneath his feet every thing that passes by. Yet because with whatever goodness the holy man has advanced, the infirmity of the flesh still outwardly bears him down whilst set in this life, as it is written, Though man walk in the image of God, yet he is disquieted in vain: it very often takes place that he is at once disquieted without, and holds on not subject to disquietude within, and that he is liable to be 'disquieted in vain' comes from the infirmity of the flesh, though that he 'walks in the image of God' is from the excellency of the mind, in order that he should both be inwardly strengthened by the Divine aid, and yet be still pressed down without by the human burthen. Whence Habakkuk again has well delivered a single sentence serving for both particulars. For he says, And trembling entered into my bones, and my power was disquieted underneath me. As though he said; 'It is not my power, wherein being transported above, I remain free from liability to disquietude, but it is my own power wherein I am disquieted below.' And so the same is free from disquietude above himself, and the same exposed to disquietude below himself; because he had mounted above himself, in so far as he was caught away to things on high; and he was beneath himself, in so far as he still dragged a remains into that which is below. The same above himself is free from liability to disquietude, because he had now passed away into the contemplation of God: the same under himself is liable to be disquieted, because beneath himself he still remained a frail human being. The Prophet David according with this sentence saith; I said in the excess of my mind, All men are liars. To whom the answer may be made; 'If every man, then thou too; and the sentence will henceforth be false, which thou being a liar hast uttered, because whilst thou art true-spoken, every man is not found out a liar.' But observe that it is prefaced, I said in the excess of my mind. And so by 'excess of the mind' he transcended himself even, when he determined about the character of man. As though he said in plain speech; 'I delivered a true sentence respecting the falseness of all men from the same cause, whereby I was myself above man;' being now so far himself a 'liar' as far as he was himself man, but so far altogether not a 'liar,' as 'by excess of the mind' he was above man. Thus, therefore, thus all the perfect, though they are still subject to something disquieting from the infirmity of the flesh, yet already enjoy within the calmest privacy by the contemplation of the mind, so that whatsoever thing happens without, it should in nought disquiet them within. Whence blessed Job, exhibiting the security of a holy mind, after he had delivered so many announcements of the parts of virtue with reference to himself, following that which we have set before, added; If I feared at an exceeding great multitude, or the contempt of neighbours terrified me, and I did not rather keep silence, and went not out of the door. As though he said in a plainer manner; 'While others were disquieted against me without, I myself remained in mine own self free from being disquieted within.' For what else ought we in this place to take 'the door' to be, but the mouth? For by this we as it were go forth, when with what words we are able, we disclose the secrets of our hearts; and what we remain within in the conscience, such we go forth without by the tongue. But there are some persons who are altogether afraid to be despised, and lest they should chance to be judged as contemptible, aim to appear wise. These are driven to 'go forth out of the door,' because when assailed with insults, how great in themselves they lie buried from sight, they give out telling it. And when being overcome by impatience they put forth things about themselves, which were unknown, they as it were 'go forth by the door' of the mouth. And so blessed Job being about to say, that he had never 'gone forth out of the door of the lips,' justly set before; I kept silence; i.e. because agitated by impatience he would have gone forth out of the house of the conscience, if he had not known how to keep silence. For holy men, when they are under the trial of being perturbed, shun wholly and entirely to exhibit themselves to view, and when they cannot benefit those that hear them, they are willing by keeping silence to be even despised, lest they pride themselves upon the exhibition of their own wisdom. And when they say any thing with good understanding, they seek not their own glory, but the life of their hearers. But when they see that they cannot by speaking gain the life of their hearers, by keeping silence they hide their own knowledge. For we hide to the imitating the life of the Lord, as to a kind of mark set before us. For He Himself, because he saw that Herod sought not advancement, but that he desired to wonder at His signs or His knowledge, on being asked by him held His tongue, and because He kept silence with constancy, He went forth derided by him. For it is written; And when Herod saw Jesus, he was exceeding glad; 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: where it is also added; Then he questioned with Him in many words, but He answered him nothing. But how greatly the Lord in holding His peace was despised, is shewn when the words are brought in there directly; And Herod with his men of war set Him at nought, and mocked Him. Which same transaction we ought to hear and learn, in order that as often as our hearers desire to be made acquainted with our sayings not for the advantage of life, but for the gratification of curiosity, we should with all the goodwill of the heart rejoice that they have been hidden, as it were 'gold cast before swine.' For what is more precious to every one than his eternal salvation? But those, who, despising the life of the soul, only desire to be made acquainted with the knowledge and learning of another, do desire to have 'gold;' but the gold of an alien, not their own. Whom no man of discretion gratifies on the mere ground of self-display, neither for his own gratification nor for theirs, because the one gains nothing for his own self by the knowledge that is displayed, while the other does not look for the thing that he teaches for his own benefit. [MYSTICAL INTERPRETATION] Which same words if we carry on to a mystical meaning, we directly find therein the Redeemer's mode of practice. For He was not 'afraid at an exceeding great multitude,' Who smote with a single answer only His persecutors coming with swords and staves, saying, I am He. 'Him the contempt of His neighbours did not terrify,' Who, in freeing us from eternal punishments, received strokes on the face with a composed mind. 'He kept silence, and did not go forth out of the door,' Who in the very hour now of His Passion, when He was undergoing the weak conditions of humanity, refused to call into action the power of Divinity. For to the Mediator between God and man it would have been 'to go forth out of the door,' if when He was held as Man He had been minded to display the power of His Majesty, and by the mightiness of His Divinity to surmount the weak conditions of the flesh taken upon Him. For that He might die manifest to man, He remained hidden God. For had they known it, they would never have crucified the Lord of Glory. And so He did not 'go forth out of the door,' Who even when questioned by Pilate kept silence; and in the midst of the hands of the persecutors He both offered His Body to suffering, which He had taken upon Him in behalf of the Elect, and would not display to those that were against Him What He was. Whence also it is said by the Psalmist, They have made Me an abomination unto them, I was given up, and I went not forth. For when He was despised because He appeared man, He would have 'gone forth,' if He had been minded to display His hidden Majesty. But because he brought infirmity to view, and hid power from sight, herein, that He remained unknown to His persecutors, to those persecutors He did not 'go forth.' Who, however, does 'go forth' to the Elect, because to those that seek for it, He discloses the sweetness of His Divine Nature. Whence it is said to Him by the Prophet, Thou wentest forth for the salvation of Thy people, that Thou mightest save Thine Anointed. — Morals on the Book of Job, Book XXII Julian of Eclanum: Since he had been driven to the confession of his virtues both by the accusations of his friends and his pious devotion to God [and from the fear of God his virtues had proceeded], he now chooses to add the testimony of the sentence of the Judge in support of his words, so that, after God had declared that he had said the truth, no one among his opponents may deny it. — EXPOSITION ON THE BOOK OF Job 31:35 Augustine of Hippo: "Or if I let the poor man go out empty-handed from my house:" if he came out of my house, because nothing was put in his hands. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who would give me a helper that the Almighty might hear my desire. The holy man after he related so many high achievements of the virtues in him, knowing well that he cannot attain to the things on high by his own deserts, seeks for a helper. And whom verily does he fix his eye on but the Only-begotten Son of God, Who whereas He took upon Him human nature travailing in this mortal state, did give help? For He helped man, being made Man; that because to mere man there was no way open of returning to God, there should be made a Way of returning by means of The God-Man. For we were far removed from the Righteous and Immortal One, being mortal and unrighteous. But between the Immortal and Righteous One and ourselves the mortal and unrighteous, appeared the Mediator of God and man, mortal and righteous, Who might at once own death with mortals, and righteousness with God; that whereas by our things below we were far removed from things above, He might in Himself singly unite the things below with the things above, and that herein there might be a Way made for us of returning to God, in the degree that He joined ours beneath with His own on high. This One then blessed Job, in his personating of the whole Church, asks for as Mediator, who when he had said, Who would give me a helper, suitably added, that the Almighty might hear my desire. For he knew that for the rest of Eternal deliverance, the prayers of man can never be heard excepting through his Advocate. Concerning Whom it is said by the Apostle John; If any one sin, we have an Advocate with the Father, even Jesus Christ the righteous; and He is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Concerning Whom Paul likewise saith; It is Christ Jesus that died for us, yea, rather, that is risen again, Who is even at the right hand of God, Who also maketh intercession for us. For, for the Only-begotten Son to 'intercede' for man, is to shew Himself Man in the presence of the Coeternal Father, and for Him to have besought for human nature, is to have taken upon Him that same nature in the loftiness of the Divine Nature. And so the Lord intercedes for us not with the voice but by the act of compassionating; because that which He would not should be condemned in the Elect, he set free by taking upon Himself. And so a helper is sought for, that 'the desire may be heard;' because except that the intercession of the Mediator were employed in our behalf, surely the accents of our prayers would remain silent to the ear of God. Moreover it requires to be noted that it is not said, 'my prayers, but, my desire, that the Almighty might hear. For true beseeching does not lie in the accents of the lips, but in the thoughts of the heart. For the stronger accents in the deepest ears of God it is not our words that make, but our desires. For if we seek eternal life with the mouth, but yet do not desire it with the heart, in crying out we keep silence. But if we desire in the heart, even when we are silent with the mouth, in being silent we cry out. It is hence that in the wilderness the people clamour with their voices, and Moses is still to the clamouring of words, and yet whilst keeping still he is heard by the ear of divine Pity, whereas it is said, Wherefore criest thou unto Me? Thus within in the desire is the secret cry, which does not reach to the ears of men, and yet fills the hearing of the Creator. It is hence that Anna going to the temple was silent indeed with the lips, and yet uttered so many accents of her desire. Hence the Lord says in the Gospel, Enter into thy chamber, and when thou hast shut thy door, pray to thy Father Which is in secret, and thy Father Which seeth in secret shall reward thee openly. For 'the door being shut he prays in his chamber,' who while his mouth is silent, pours forth the affection of the heart in the sight of the Pitifulness Above. And the voice is 'heard in secret,' when there is a crying out in silence by holy desires. Whence also it is rightly said by the Psalmist, The Lord hath heard the desire of the poor; Thine ear hath heard the preparing of their heart. Now blessed Job in the subjoined words discloses whom he seeks for himself as a helper, in the 'hearing of his desire,' saying, And that he himself who judgeth would write a book! For because to the People still fearing, the Law was committed by the hands of a Servant, but upon the loving Children, the grace of the Gospel was bestowed by the Lord, Who as coming for our Redemption, instituted the New Covenant for us, but in examining as touching the precept of that Covenant one day cometh as Judge also, it is not requisite that by explaining it should be made clear, that He Who Judges is the Same Who writes a book. For Truth Itself says by Itself, The Father judgeth no man, but hath committed all judgment unto the Son. And so He will then be the Enacter of judgment Who is now the Composer of the 'book;' that He should then demand in strictness, what He now bids in mildness. For thus we see every day that masters set children the rudiments of their letters caressing them, but exact those of them dealing hardly with them; and what they give with gentleness, they require back with the rod. For now the precepts of Divine Revelation sound gentle, but they shall be to be thought harsh in the exacting of them. Now, there is a gentle warning of One calling, but then there shall come the strict justice of the Judge, because it is certain that no whit even of the very least commandment will pass without scrutinizing. By which same it is apparent that He that 'judgeth is the Same That wrote the Book,' Which same 'Book' of the New Testament, that the Redeemer of man should Himself frame in His own Person at the last, the Prophet Ezekiel rightly tells forth, saying, And behold six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn at his reins. For what else is there denoted in the 'six men coming' but the six ages of mankind? Who 'come from the way of the higher gate,' because from the state of Paradise as from the beginning of the world, they are unwound from the upper generations. Which 'gate looks to the North' in this way, because the mind of man lying open to evil, except that, abandoning the warmth of charity, it had courted the numbness of the interior, would never have gone out to this breadth of mortality. And every man a slaughter weapon in his hand; because each particular generation being evolved by the several respective ages, before the Coming of the Redeemer, had in its practice that wherefrom it took the punishment of condemnation. And one man among them was clothed with linen. Because our Redeemer deigned to have parents even of the priestly Tribe after the flesh, he is described as coming 'clothed with linen.' Or, surely, because linen is from the earth, and is not like wool produced from the corruptible flesh, seeing that He derived the covering of His Body from a Virgin mother, and not by the corruptness of copulation, therefore He came to us 'clothed with linen.' And a writer's inkhorn at his reins. In the 'reins' is the hind part of the body. And because the Lord Himself after that He died for our sakes, and rose again, and ascended up into heaven, then wrote the New Testament through the Apostles, this man had an 'inkhorn at his reins.' For He Who after He departed framed the writing of the New Testament, as it were, carried an 'inkhorn' behind him. Thus this 'inkhorn' he sees to hold fast to the man 'clothed with linen,' who says, And that the same who judges would write a book. — Morals on the Book of Job, Book XXII Augustine of Hippo: "Who will give me someone: to hear me? Who can make me listen? "If I did not fear the hand of the Lord," she who wrote, "If you do not forgive, your Father will not forgive you (2). "If I have my written sentence," Here is the order: "If I have my written sentence; — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: That I might bear it upon my shoulder, and put it round me like a crown. To 'bear the book upon the shoulder,' is by practising to carry out Holy Scripture. And observe how orderly it is described both first as being 'carried on the shoulder,' and afterwards 'put round' him 'as a crown;' because, that is to say, the precepts of Sacred Revelation, if they be now borne in practice, afterwards set forth for us the crown of victory in the recompensing. But why does blessed Job beg for 'the book to be written by the Judge,' who was not able to attain to the times of the New Testament? But, as has been often said already, he uses the accents of the Elect, and in the personifying of them begs that, which he foresaw would benefit them in all respects. For he himself by the Spirit had for long had that book with him, which by the grace of Inspiration he had obtained, that both by living he should be made acquainted with, and by foreseeing he should announce. But herein it requires to be known that when we take thought of the precepts of Sacred Revelation, and when we draw off the mind from love of the life of corruption, we as it were hasten on by a kind of footsteps of the heart, to the interior scene of things. Now no man, in abandoning things below, is directly made at the top; because for earning the title to perfection, whilst the soul is day by day being led forward on high, doubtless there is an attaining thereto as it were by a kind of steps of ascending. Whence in this place also it is fitly added; By my several steps I will declare it. Since concerning these 'steps' of merits it is said by the Psalmist, They go from virtue to virtue. Concerning these, again, regarding Holy Church he says; God is distinguished in her steps, what time He shall receive her. For neither is there any attaining suddenly to things above, as has been said, but to the topmost pitch of virtuous attainments the soul is led on by accessions. For hence it is that the same Prophet saith again; I was exercised, and my spirit failed little by little. What does he mean, then, that he says, my spirit, but the spirit of man, i.e. the spirit of exaltation? And because by secret grace we advance to the love of God by a measure regulated from above, in proportion as virtue is daily increased in us by the Spirit of God, our own spirit proportionally goes off. Which spirit of error, because it is not at once cut clean away from us, is justly recorded to have 'failed little by little.' But we then make complete advance in God, when we have wholly and entirely fallen away from ourselves. Thus these measures of growing virtues by the words of the holy man are styled 'steps.' For every elect person sets out from the tenderness of his embryo in the first instance, and afterwards comes to firmness for strong and vigorous achievements. Which thing Truth plainly shews in the Gospel, saying, So is the kingdom of heaven, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up he knoweth not how. Which same seed describing the growths of he adds; For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. The end of whose progress too he also makes to succeed, saying, But when it has brought forth the fruits from itself, immediately he putteth in the sickle, because the harvest is come. Observe, by the voice of Truth the accessions of merits are marked out by the characters of fruits. For He says, first the blade, then the ear, after that the full corn in the ear. Was not Peter still a 'blade' then, when by the mouth of a maid he was in a moment bent down by the blast of a single speech, already green indeed through devotedness, but still tender through infirmity. But he was found 'full corn in the ear' when he withstood the rulers persecuting him, saying, We ought to obey God rather than men. For he was found 'full corn in the ear' when, in the winnowing of persecution, he underwent such numberless wounds, but yet he was never made small after the manner of chaff, but continued whole grain. For little by little in each several soul, so to say, the moisture of interior grace abounds, that the blade may grow into fruit. So let no one when he sees any neighbour still a 'blade' despair of the 'full corn.' Since from the leaves of the blades, which hang softly, flowing hither and thither, the rising grains of fruitage come to firmness. Now the Prophet Daniel, whereas, when the Lord was speaking to him, he made it his business to tell us the posture of his body, did rightly represent those stages of merits. Thus he says; Yet heard I the voice of his words, and when I heard the voice of his words, then was I dismayed upon my face, and my face clave to the ground. And, behold, a hand touched me, which set me upon my knees, and upon the joints of my hands. And he said, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent: and when he had spoken this word unto me, I stood trembling; and he said unto me, Fear not. Which same posture of his body, whilst he was listening to the words of one speaking inwardly, he would never set forth to us with so much pains, if he had known it to be void of mysteries. For in Sacred Writ not only what holy men say is prophecy, but also very often what they do. Thus the holy man, being pregnant with interior mysteries, by the posture of his body, likewise represents the power of the voice; and by this that he first lay prostrate on the earth, by this that he afterwards set himself up on the joints of his hands and on his knees, by this that at last he stood fast erect indeed, yet trembling, he makes known to us in his own person all the order of our progress. For the words of God we hear 'lying on the ground,' when being settled in our sins, allied to earthly pollution, we are made acquainted with spiritual precepts from the voice of the Saints. At which precepts, we are as it were set up upon our knees and the joints of our hands, because withdrawing ourselves from earthly defilements, we as it were henceforth lift up our mind from things below. For as he wholly cleaves to the ground, who lies dismayed, so he who is bent down upon his knees and the joints of his fingers, his advancement commencing, is already in a great measure hung aloft from earth. But at the last by the voice of the Lord we stand there erect indeed, yet trembling, in that being perfectly lifted up from earthly objects of desire, the more fully we know the words of God, the more we are afraid. For he as it were still lies prostrate on the ground, who by desires after the earthly cares nothing to be lifted up to the heavenly. But it is as if he being lifted up still 'rested upon his hands and knees,' who already forsakes some defilements, but does not yet withstand some earthly practices. But he now stands there present erect at the words of God, who perfectly lifts up the mind to things aloft, and scorns to be bent down by impure desires. Now he rightly shews that he 'stood trembling;' because the scrutiny of interior exactness is the more fearfully dreaded, the more advanced the progress in respect thereto. Where it is fitly subjoined by the voice of God, fear not; because the more that we ourselves learn what we should have occasion to fear, the more we have infused in us from God by interior grace what may call for love, so that both our contempt little by little may pass away into fear, and fear pass away into charity; that wherein God when He seeks us, by contempt we withstand, and by fear flee from, both contempt and fear being one day set aside, we should be joined to Him by love only. For little by little we learn even the very fear of Him, to the love of Whom only we are attached. And thus as it were there being placed a kind of steps of our advance, the foot of the mind first by fear we set below, and afterwards by charity lift it to the heights of love, that from that wherewith a man is puffed up he may be checked, so that he fear, and from that, which he now dreads he may be lifted up, that he may have boldness. Now these steps of virtuous attainments it is no great labour to lay hold of, since there is the passing from one to another. But the subject requires the nicest handling, when the mind strives to estimate in the case of one and the same virtue with what steps of advancement it is lifted up. For to mention the first elements of virtue, i.e. faith and wisdom, they cannot be severally gained, except we ascend thereto by marked and ordered methods as by a kind of steps. For faith itself which imbues us for taking in hand in a perfect manner what else there is good, very often in its beginnings both totters and is firmly based, and it is now held most surely, and yet touching the assurance thereof there is still trembling under the effects of misgiving. For a part of it is received first, that it may be afterwards perfectly completed in us. For if there were not an advancing by a sure step in the mind of one who believes, the father of the child to be healed would not have said on being questioned, in the Gospel, Lord, I believe, help Thou mine unbelief. And so he was still ascending upwards as to the faith which he had already received, who at one and the same time both cried out that he already believed and still doubled from unbelieving. Hence it is also that it said to our Redeemer by His disciples, Increase our faith, that that which had been already received in beginning, might by the accessions of steps arrive at perfection. Moreover Wisdom herself, who is required to be the mistress of good works, is vouchsafed to the panting soul by degrees of increase, that surely the ascending thereto should be by the steps of wonderful regulation. Which some the Prophet Ezekiel well describes in a figurative relation, who concerning that man whom he had seen on a high mountain tells, saying, He measured a thousand cubits, and he brought me through the water up to the ancles; again he measured a thousand, and brought me through the water up to the knees; again he measured a thousand, and brought me through the water up to the reins. Afterward he measured a thousand, and it was a torrent that I could not pass over, for there swelled deep waters of a torrent, which could not be passed over. For what is denoted by the number of a 'thousand,' but the fulness of the benefit vouchsafed? Thus the man who appeared 'measures a thousand cubits,' and the Prophet is led through the waters 'up to the ancles,' because our Redeemer, when to us on our being converted to Him He bestowed the fulness of a good beginning, bathed the first treadings of our practice by the gift of spiritual wisdom. For the water's reaching up to the ancle is our henceforth maintaining the treadings of longed-for righteousness by wisdom being vouchsafed to us. Again, he 'measures a thousand cubits,' and the Prophet is led through the water 'up to the knees,' because when the fulness of good practice is bestowed, our wisdom is increased even to this degree, that there is not henceforth any bending in bad deeds. Thus it is hence said by Paul, Wherefore lift up the hands that hang down, and the feeble knees, and make straight steps with your feet. Thus 'the water reaches to the knees,' when the wisdom that is is obtained perfectly braces us to uprightness of good practice. And again, he 'measures a thousand,' and the Prophet is 'led through the water up to the reins' in this way, because the fulness of good practice then grows to a height in us, when the wisdom vouchsafed has killed in us as far as it is possible all the gratification of the flesh as well. For except the gratification of the flesh was seated in the reins, the Psalmist would never have said, Burn my reins and my heart. Therefore the water comes up 'to the reins,' when the sweetness of wisdom destroys the very incitements of the flesh too, so that the burnings of the flesh that might have scorched up the soul are cooled down. And he still further 'measured a thousand,' 'and it was a torrent which the Prophet could not pass,' of which he also says, Because there swelled deep waters of a torrent, which could not be passed over. For perfectness of practice having been received, we come to contemplation; in which same contemplation while the mind is carried up on high, being uplifted it sees in God that the thing that it sees it cannot fathom, and as it were it touches the water of the torrent, which it cannot pass through, because at once it beholds in gazing what it may be pleased to behold, and yet is not able perfectly to behold that very thing that it pleases. And so the Prophet sooner or later comes to the water 'which he cannot pass through,' because when we are at last brought to the contemplation of wisdom, the mere immensity thereof, which by itself lifts man to itself, denies the human mind a full acquaintance, so that it should at once by touching love this wisdom, and yet never by passing through penetrate it. Thus blessed Job called these, increasings of virtues by the title of 'steps,' because he saw them to be in distinct divisions, bestowed on men by gift from above; seeing that by them only do we ascend so as to come to the attaining of heavenly things. And so in making mention of the Sacred Book, i.e. of Divine Revelation, he says; By my several steps I will declare it, in this way surely, because he really ascends to the teaching of God, who has broken forth to the attaining thereof by the steps of holy practice. And he as it were 'by his several steps declares the book' who proves that he has been vouchsafed the knowledge of it not in respect of words only, but also of deeds. Whence it is yet further added; And as to a prince I will offer it. For every thing that we offer, we hold in our hands. And so 'unto the Prince' coming to Judgment 'to offer the book' is to have held the words of His precepts in our behaviour. — Morals on the Book of Job, Book XXII John Chrysostom: "I have torn all that was received unjustly." Without boasting, I have torn what I had received. And the expression "on my shoulders" suggests that some [of his friends] gloried in the afflictions of the others; and I did not content myself with giving it back simply, but I nullified it by tearing it. "I have torn all that was received unjustly." — COMMENTARY ON Job 31:35-40 Augustine of Hippo: "And if I do not tear it above my shoulders, it will be my crown, and I will read it by raising it above my spines:" I will be crowned and I will read it publicly, that is to say against myself. "I will expose you to your own eyes (3). I will be confounded by the people who surround me, adorned that I did not fulfill the precept of the Lord, as I had announced: I first refused to hear the sentence that has since been put under the eyes. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let us hear what is said in the voice of blessed Job: If my land cries out against me, and its furrows weep together with it, if I have eaten its fruits without payment. For the land cries out against its possessor when the Church justly murmurs against its pastor. Its furrows also weep if the hearts of hearers, which have been plowed by the preceding fathers with the voice of preaching and the vigor of rebuke, see something to mourn in the life of their pastor. The good possessor does not eat the fruit of this land without payment, because the discerning pastor invests the talent of the word, lest he take the payment of sustenance from the Church to his own damnation. For we eat the fruits of our land with payment when, receiving ecclesiastical support, we labor in preaching. — Forty Gospel Homilies, Homily 17 Gregory the Dialogist: If my land cry against me, or that the furrows likewise thereof complain. [ALLEGORICAL INTERPRETATION] For what is it for the 'land to cry,' for 'the furrows to weep,' and to have 'eaten one's own fruits buying them?' To whom is it necessary to buy what is his own? who has heard 'the land crying?' Who has seen 'the furrows weeping?' And whereas the furrows of the land are always of the land, why is it that by a separate declaration it is both said that the land did not cry, and that the furrows thereof did not weep along with it? For whereas a furrow of the earth is nothing else but earth, it does not need the accounting of much difference, that he adds; And along with it the furrows thereof weep. In which same point because the order of the history falls to the ground, the mystical meaning displays itself to us, the doors as it were being now set open. As though it exclaimed in plain speech; 'Whereas ye know that the reasonableness of the letter has dropped dead, doubtless it remains that ye should fall back to me without misgiving. For every one who either by private right rules a domestic household, or for the common advantage is set over faithful multitudes, herein that he possesses the rights of government over the faithful committed to him, what else does he but hold the land to cultivate it? Since it is for this end that each individual is advanced above the rest, by Divine distribution, that the mind of those under him, like land subdued, may be made fruitful by the seed of his preaching. But 'the land crieth against' its possessor, if it chance that against him, who is set at the head, either a private family, or Holy Church utters any just murmur. Since for 'the land to cry,' is for those under charge to grieve with reason against the injustice of him who rules them; where it is rightly subjoined, And along with it the furrows thereof weep. For the land even when not cultivated by any works generally produces something of sustenance for the service of man, but when ploughed it bears fruits to superabundance. And there are some persons, who not being cleft by any ploughshare of reading, or any of exhortation, do yet of themselves produce some good things, though but the least, like land not yet ploughed up. But there are some who for always hearing and retaining, applying themselves to holy preachings and meditations, as it were cleft with a kind of ploughshare of the tongue, as to the former hardness of the heart, receive the seed of exhortation, and by the furrows of voluntary chastening render the fruits of good practice. But it is very often the case that those who are set at the head do things unjust, and it comes to pass that the very persons injure those under them, who were bound to do them good. Which when uninstructed persons see, being enraged they murmur against their ruler, and yet do not by sympathy grieve violently for their neighbours. But when these who are already broken in pieces by the plough of reading, and dressed for the fruitage of practice, see innocent persons borne down even in the least things, they are forthwith turned by sympathy to tears of sorrow, because they bewail as their own the things that their neighbours suffer unjustly. For the perfect, whereas they are ever affected with regard to what is spiritual, are taught to lament for the bodily hurts of others, so much the more in proportion as they are now instructed not to lament for their own. And so every one who is set in authority, if he executes what is bad in the case of those under him, 'the earth crieth against him and the furrows weep,' because against his injustice the uninstructed peoples indeed break out in accents of murmuring, while all the perfect severally chasten themselves in tears for his wicked practice, and for what the inexperienced cry out and do not grieve, those under authority of a more tried life bewail and hold their peace. And so for 'the furrows to bewail along with the land crying out,' is by that thing whereas the multitude of the faithful complains with justice against the ruler, for persons of a more fruitful life to be brought to tears of sorrow. Thus the furrows are both of the earth, and yet are distinguished from the term of 'the earth,' because those in Holy Church, who cultivate their mind with the labour of holy meditation, are as much better than the rest of the faithful, in proportion as by the seeds received they render more abundant fruits of deeds. And there are some who being set over holy peoples obtain the payments of livelihood by the bountifulness of the Church, but do not pay the ministrations of exhortation that are due. In opposition to whom the example of the holy man is yet further subjoined aright, when it is directly added by him; If I have eaten the fruit thereof without money. — Morals on the Book of Job, Book XXII John Chrysostom: "If my land has ever cried out against me, or if its furrows have wept together." Therefore, neither the land cries out nor weeps. What does he mean? Certainly the land does not really groan, but inanimate beings perceive injustices. As the prophet asserts, "The earth stood up and shuddered." Now the earth moans every time we make an unjust use of its fruits. — COMMENTARY ON Job 31:35-40 Augustine of Hippo: "If ever the earth has groaned under my steps:" the servants of the Church, because I am bad. "If with her weep the furrows," where the seed is shed, and where the harvest is born, because I am bad and I have spread bad seeds; that's why it says, "with her. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If I have eaten the fruits thereof without money, or have afflicted the soul of the tillers thereof. [ALLEGORICAL INTERPRETATION] For to 'eat the fruit of the land without money' is to receive indeed our charges from the Church, but not to yield to that Church the price of preaching. Of which same preaching it is said by the voice of the Creator, Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. And so he 'eats the fruits of the earth without money,' who receives the Church's benefits for the service of the body, but does not pay to the people the ministry of exhortation. What do we pastors say to these things, who while we are the forerunners of the Advent of the Strict Judge, take upon us the function of a herald indeed, but devour the Church's supplies with dumb mouths? We exact all that is owed to our own body, but we do not pay back what we owe to the soul of those committed to our charge. Mark how the holy man, tied down by so many pledges in this world, in the midst of numberless employments, was free for the pursuit of preaching. And he never 'ate the fruits of the earth without money,' because surely he paid back the word of good warning to those under his charge, from whom he received the fruit of bodily serving. For this every one who is set over the people owes to Almighty God, he who is set over many, and he who is set over a smaller number, that he should in such sort exact the due ministration from those subject to him, that he may himself mind with heedful regard what of warning he at all times owes. For all we who subject to the appointment of the Creator are joined amongst ourselves by a vicarious ministry in obedience to our true Lord, what else are we but servants to one another? Whereas, then, he who is subordinate serves in obeisance, assuredly it remains that he who is set over him should serve to the word. Whereas he who is subordinate yields obedience to orders, it is required that he who is at the head should bestow the care and concern of solicitude and of pity. And so it comes to pass, that whilst we studiously endeavour to serve one another now by charity, we may one day rule together with the true Lord in common rejoicing. But there are some, who herein, that they discharge the office of preaching, grudge others the good that they have, and so do not any longer have it in a true sense. To whom it is rightly said by James, But if ye have bitter envying among yourselves, and strife in your hearts, this wisdom descendeth not from above, but is earthly, sensual, devilish. Hence here also when it is said, If I have eaten the fruits thereof without money, it is rightly subjoined; Or have afflicted the soul of the tillers thereof. For they are the 'tillers' of the land, who, being placed in a lower situation, with what earnestness they are able, with the best practice that they can, cooperate in the grace of preaching to the instructing of Holy Church. Which same 'husbandmen of this land' not to afflict, is this, viz. not to envy their labours; that the ruler of the Church, while he vindicates to himself alone the right of preaching, should not, by envy gnawing him, gainsay others also that preach in a right way. For the religious mind of the pastor, because it seeks not its own glory but the glory of the Creator, desires to have all that it does aided by all persons. For the faithful preacher wishes, if it might be brought to pass, that the truth which he is not able to give utterance to alone, the mouths of all should sound out. Whence when Joshua would have withstood the two who remained in the camp and prophesied, it is rightly said by Moses, Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them! For he was willing for all to prophesy, in that he envied not others the good that he had. — Morals on the Book of Job, Book XXII Augustine of Hippo: "If I alone have exhausted the resources, without giving anything," without having the kindness with which the one who is instructed gives his goods to the one who instructs him (1). "Alone," that is, leaving nothing to the one who gives. "If I have by this contrasting hardness the Master of the earth:" by not making me worthy of the sufferings of Him who gave me his life for me. Do not contradict in you the Holy Spirit (2). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let the thistle grow for me instead of wheat, and the thorn instead of barley. As though he said in plain words; 'If I have done aught unjust towards those under me, if I have exacted the debts due to me, and have not myself paid what I owed, if I have envied others the executing of good practice, for the good things which refresh for ever and ever, may evil things that sting be repaid me in the Judgment.' Since 'instead of the wheat there springs up the thistle, and instead of barley the thorn,' when in the final Retribution, wherefrom the recompensing of our labour is looked for, the piercing of pain is met with. And observe, that as barley is different from wheat, though both regale, so the thorn differs from the thistle, though either be a thing that pricks, because the thistle is softer, and the thorn always the harder as to pricking. Thus he says, Let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly and openly; 'I know indeed that I have both done great good acts and lesser ones; and if it is not so, may lesser evils match me for my great good acts, and the greater evils for the lesser good ones.' Though this may also be understood in another sense. For in 'wheat' there is denoted in spiritual action which regales the mind, but in 'barley' the disposal of earthly things. Wherein while we are often forced to serve the weak and carnal, we as it were prepare their food for the beasts of burthen, and the very practice of our deeds after the manner of barley has somewhat of a mixture of chaff. And it very often happens, that the ruler who is set at the head, while he enforces what is unjust against those under his charge, while he cheers not the good with any soothing, whilst, that which is more grievous, all those acting rightly he distresses out of envy, still some good things he sometimes does, as if he sowed corn, and mixed in the disposing of earthly things at times not in the passion of avarice, but for the use of the carnal, and so looks for the fruit of that labour as a crop of barley. But the several persons under his charge, in consideration of this, that they are borne hard upon in the chief things, cannot feel joy in his lesser good things; because neither is this practice well pleasing in the sight of God, which is defiled by the injustice of other practice, nor yet is the very disposal of earthly things believed to be undertaken for the service of those under his charge, when he who is over them is seen to pant with avarice. Whence it happens that even in answer to the few good things themselves, which they see to be done in the midst of a multitude of evil ones, they give back not praises but groans, and that those that go weakly murmur, while they take thought that that which they see is not a thing of pure practice. And so he says, If my land cry against me, or that the furrows likewise thereof complain; if I have eaten the fruits thereof without money, or have afflicted the soul of the tillers thereof: let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly, 'If the great things which I owed I have not needfully performed, may I receive the prickings of murmuring from those under me, even with reference to the good that I have done. If I have omitted to set forth what might cheer, may their tongue springing forth into complaint with justice pierce me.' Wherein it requires always to be minded with heedful consideration, that neither they that are set at the head offer examples of bad practice to those under them, and kill the life of those by the sword of their evil doing, nor they that are subject to the control of another presume to judge lightly the deeds of their rulers, and from this, that they utter murmurs touching those who are placed over them, set themselves not against a human appointment but against that Divine Appointment, which disposes all things. For to those it is said, And as for My flock they eat that which ye have trodden with your feet: they drink that which ye have fouled with your feet. For 'the sheep drink what is fouled with the feet,' when those under charge for example of living seek after things, which the persons over them severally corrupt by bad practice. But on the other hand these persons hear from those in command; And what are we? Your murmurings are not against us, but against the Lord. For he that murmurs against power established over him, it is plain reproves Him Who gave that power to man. — Morals on the Book of Job, Book XXII Augustine of Hippo: "Let it produce for me nettles instead of wheat. Instead of those doctors inspired by God, whom I have for teachers of unworthy flatterers, whose pernicious disputes reveal the corruption of their hearts, and their estrangement for the truth (3). "And thorns for barley. In the place of the carnal men who were submissive to me, I have to contend with stubborn sinners. "Job was right in his eyes; In his conscience. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: These three men ceased to answer Job, because he seemed just in his own eyes. In the expression, because he seemed to be just in his own eyes, the author of this sacred history intended to refer to the opinion of Job's friends, and did not himself accuse him of being puffed up with pride. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: And Eliu, the son of Barachel the Buzite, of the kindred of Ram, was wroth and indignant. The names either of himself, or of his parent, of his home, or kindred, furnish a mark of his own conduct. For Eliu being interpreted means, 'That my God,' or, 'God the Lord.' By whom, as we said to you, is designated the sound faith of proud men placed within the Church. Whence this very name of his is suited to them also. For though they live not according to the commandments of the Lord, they yet recognise God as their Lord, because in the truth of His flesh they realize also the form of the Godhead, as is said by the Prophet, Know ye that the Lord He is God. But Barachel, signifies when interpreted, 'The blessing of God,' but Buzite, 'contemptible.' And either of these expressions is well suited to proud preachers: because in the eloquence of their speech they enjoy the blessing of Divine Grace, but in their proud manners they shew that it is to be despised. For the gifts which they have received they render contemptible, by not knowing how to use them rightly. But he is fitly said to be also of the kindred of Ram. For Ram signifies 'lofty.' For lofty is the assembly of the faithful, which despises the low and abject things of this life. Lofty are they who can say with Paul, Our conversation is in heaven. Eliu therefore is said to be 'of the kindred of Ram,' because every haughty preacher within the bosom of the Church Catholic, is united to the holy People in the verity of the faith, however he may be separated from them in conduct by the sinfulness of his pride. It follows, But he was angry against Job, because he said he was just before God. Moreover against his friends was he wroth, because they had not found reasonable answers, but had merely condemned Job. It must be carefully observed, that he blames blessed Job for professing himself just before God, but his friends because in condemning him they gave no reasonable reply. For it is plainly inferred, from these marks, that in him are characterized the lovers of vain glory. For he convicts Job of presuming on his righteousness, his friends of making a foolish answer. For all lovers of vain glory, while they prefer themselves to all other, accuse some of folly, others of obtaining what they do not deserve: that is, they consider some to be ignorant, others to be evil livers. And though they may justly accuse of heresy all who are external to the Church, yet they despise those who are within for the meanness of their life, and pride themselves against the one from high notions of their sound faith, against the others as if from the merits of their good living. But Eliu is well said to reprove at one time blessed Job, and at another time his friends: because the lovers of vain glory, living at times within the pale of Holy Church, both crush her opponents by preaching the truth, and oppose the customs of the same Holy Church in boasting of their preaching. They overwhelm the opponents of the Church by the power of their words, they oppress Holy Church by the way in which they utter them. They assail the one by preaching the truth, the other by their sin of pride. — Morals on the Book of Job, Book XXIII John Chrysostom: Elihu is inflamed not because [Job] declared himself to be righteous but because he did that before the Lord, as he invoked him as his witness; or because he thought that [Job] brought an action against God. In fact, to justify oneself has no great importance in itself, but to do that with the intention of bringing an action against God is absolutely inopportune.… Now, if this is true, what an extreme act of impiety on the part of Job if he believed himself to be more righteous than God [and to be authorized to bring action against him]. What really happened? This was not Job's thought at all. It is Elihu who believed so. Job did not speak with the idea that he was more righteous than God but with the idea that God was responsible for his afflictions. Therefore he did not reproach God for any injustice: it is Elihu who understood it so. — COMMENTARY ON Job 32:2-3 Gregory the Dialogist: Elihu therefore waited while Job was speaking, because they who were speaking were his elders. But when he had seen that the three were not able to answer, he was very wroth. Though Holy Church is unquestionably older than her adversaries, (for they went forth from her, not she from them, as is said of them by John, They went out from us, but they were not of us,) yet Eliu is properly described as having been younger than these same adversaries. Because in truth after the contests which arose with heretics, haughty men began to have place in the Church, puffed up with the pride of learning. For when more grievous contests commenced with the enemy, there were certainly required some subtle dart-points of thought, oppositions of arguments, and a more involved research of words. And while men of glowing genius invent these weapons to suit the circumstances, they are frequently puffed up with pride, and (as is generally the case in the sin of pride) they are themselves made to fall by the same subtle meanings with which they assail the foe, while in what they think aright concerning God, they seek not God's glory, but their own. And hence is it that though Eliu says many things aright, he is yet reproved by the Divine voice, as though he had stated errors. But when it is said that Eliu waited while Job was speaking, because they who were speaking were his elders, it is plain that he observed this respect to blessed Job not out of reverence for him, but for his friends; because, namely, haughty men though dwelling within Holy Church, despise that very body which they defend; and it is commonly the case that they pay greater respect to the abilities of those who are wise to an evil purpose, than to the simple life of the innocent; and that they shew greater regard to the eloquence of those without, than to the deserts of those within. And this, though they are opposed to both in opposite ways, as differing from the one in the soundness of their opinion, and from Holy Church in the perverseness of their character. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: And Eliu the son of Barachel, the Buzite, answered and said, I am younger in age, but ye are more ancient. I therefore held down my head, and feared to shew you my opinion. For I was hoping that greater age would speak, and that a multitude of years would teach wisdom. All these words, which are uttered by him through swelling pride, must be rather glanced at by the way than expounded more attentively. For whatsoever is deficient in solid gravity, needs not any elaborate exposition. But I think I need only suggest in a few words, that Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. For both greater age speaks, against his opinion, and wisdom is taught by multitude of years. Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice. — Morals on the Book of Job, Book XXIII John Chrysostom: Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech. Notice how he did not look for honors, how he conceded them the first rank, how he showed that even now he would not have spoken if they had not compelled him to do so. — COMMENTARY ON Job 32:6 Gregory the Dialogist: But, as I see, there is a spirit in man, and the inspiration of the Almighty giveth understanding. He would be right in saying this, did he not arrogate to himself this same wisdom above all others. For it is no slight condemnation for a man to boast within himself of that advantage which is given to him in common with others, to know whence he has received a good gift, and to know not how to use the good he has received. For there are four marks by which every kind of pride of the arrogant is pointed out, either when they think that they possess any good quality from themselves, or if they believe that it is given them from above, yet that they have received it in consequence of their own merits, or unquestionably when they boast of possessing that which they have not, or when they despise others, and wish to appear the sole possessors of what they have. For he boasted that he possessed his good qualities from himself, to whom it is said by the Apostle, But what hast thou which thou didst not receive? why dost thou glory, as if thou hadst not received it? Again, the same Apostle warns us not to believe that any gift of grace is given us for our precedent deserts, when he says, By grace ye are saved through faith, and that not of yourselves, but it is the gift of God; not of works, lest any one should boast. Who says also of himself, Who before was a blasphemer, and a persecutor, and contumelious: but I obtained mercy. For in these words he plainly declares, that grace is not given according to desert, when he taught us both what he deserved of himself for his evil deeds, and what he obtained by God's benevolence. But again, some persons boast that they have that which they really have not, as the Divine Voice speaks of Moab by the Prophet; I know his pride and his arrogance, and that his virtue is not according to it. And as is said to the Angel of the Church of Laodicea, Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Some again wish, in contempt of others, to appear to be the sole possessors of the good qualities which they have. Whence also the Pharisee went down from the temple without being justified, because by ascribing to himself as if in a singular manner the merit of good works, he preferred himself to the suppliant publican. The holy Apostles also are warned against this sin of pride; for on returning from their preaching, and saying with pride, Lord, even the devils are subject to us through Thy name, to keep them from rejoicing in this singular gift of miracles, the Lord at once replied to them, saying, I beheld Satan as lightning falling from heaven. For he had himself said with special pride, I will exalt my throne above the stars of heaven, I will sit in the mount of the covenant, in the sides of the north; I will be like the Most High. And the Lord, in order to bring down pride in the hearts of His disciples, related with wondrous wisdom the judgment of downfal, which the prince of pride himself underwent, that they might learn, from the author of pride, what they had to apprehend from the sin of haughtiness. In the fourth kind of pride then, namely, the boasting of the sole possession of any thing it possesses, the mind of man equally suffers a fall. But it is in this that it approaches more closely to a resemblance of Satan, because whoever rejoices at the singular possession of any good thing, whoever wishes to appear more exalted than others, plainly imitates him who in despising the blessing of the society of Angels, and placing his seat at the north, and proudly desiring to be like the Most High, endeavoured by his evil longing to shoot up to some singular preeminence. Eliu then, though confessing that wisdom is given by God, yet falls in this species of pride, so as to rejoice that he is wiser than others, and foolishly to pride himself on possessing, as it were, a singular advantage. — Morals on the Book of Job, Book XXIII Ishodad of Merv: The words "but truly it is the spirit in mortals," [indicate] a rational soul. The words "the breath of the Almighty that makes them intelligent," [indicate] that if we need to find a superior wisdom in human beings, we will recognize it in those who have received the virtue from God. — COMMENTARY ON Job 32:8 Gregory the Dialogist: Old men are not wise, neither do the aged understand judgment. Therefore I will say, Hearken to me, I will shew you my wisdom. For I waited for your words, I heard your wisdom, whilst ye were disputing in words: and as long as I thought that ye said something, I considered. As far as regards the literal meaning, Eliu proves to us, when he speaks, how proudly he remained silent. For when he says, For I waited for your words, and I was thinking that ye would say something, he plainly shews that he remained silent, while the aged were speaking, rather with the desire of judging, than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud men, who, when at length brought within Holy Church, are accustomed on looking at her opponents, to consider not so much the years of their age, as the intention of their words. For however older the heretics may be than these same haughty men, they boldly overbear those persons in whose words they reprove false doctrine. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: But, as I see, there is no one of you who can convince Job, and reply to his words. Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. Heretics, from the fact that they are wont to appear contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying, Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. As if they who are found within the Church, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world, through the high opinion of men, ye must believe that God hath not cast her aside. For her Redeemer well knows how to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven. — Morals on the Book of Job, Book XXIII Julian of Eclanum: Since your speech has ceased, and you have not been able to reply to the words spoken to you, now you think you can be supported by this argument, so that you can say, what we tried to demonstrate with our points is confirmed by the judgment of God, that is, that he is guilty of a crime. In fact, divine revenge would have not had any right against him if it had not found any evil action in him. — EXPOSITION ON THE BOOK OF Job 32:13 Augustine of Hippo: "It is God who has rejected him, and not man; I wish to indicate thus the true cause of their silence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He spake nothing to me, and I will not reply to him according to your word. What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say, He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, I will not answer him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her not by false teaching, but by evil living, because they do not think unworthily of God, as do heretics, but more highly than is necessary of their own selves. — Morals on the Book of Job, Book XXIII Julian of Eclanum: "He has not directed his words against me, and I will not answer him with your speeches." I was not involved, as you know, in his debate, nor did he provoke me to bitterness after assuming the intention to speak against me. Therefore, the words that I speak are not suggested by indignation but by reason. — EXPOSITION ON THE BOOK OF Job 32:14 Augustine of Hippo: "And I will not answer him by repeating your speeches. What I am about to say will prevent him from answering you as you do. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They were afraid, they answered no more, they removed speech from themselves. The friends of Job are well said to have been afraid of the words of Eliu, since frequently proud defenders of the Church, though they do not observe due order in what they say, yet confound the adversaries by the very virtue of their words. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: Because therefore I have waited, and they have not spoken, they have stood, and have answered no more. Wise men are accustomed to make it the limit of their speaking, to speak so far as to silence their adversaries. For they wish not to display their own powers, but to put down the teachers of heresy. But after it is said of the friends of Job, They were afraid, they answered no more, they removed speech from themselves, Eliu subjoins and says, I have waited, and they have not spoken; they have stood, and have answered no more. Even when they are already silent, he yet multiplies his words, because, being an arrogant man, and representing the character of the arrogant, he is in haste not merely to refute the arguments of his opponents, but to display his own wisdom. — Morals on the Book of Job, Book XXIII Augustine of Hippo: "I waited, and they did not speak," he seems to turn to Job saying this. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will also answer my part, and I will display my knowledge. For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Every vessel which hath not a cover nor binding over it shall be unclean. For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the wisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the arrogant on gaining any knowledge think that they have gained nothing, if it so happens that they keep it concealed. For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to have taken no oil in their vessels; because such as be arrogant, if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, Our glory is this, the testimony of our conscience. To carry then an empty vessel, is with a heart empty within to seek for the judgment of men's lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, I will answer my part, and I will display my learning... — Morals on the Book of Job, Book XXIII Gregory the Dialogist: I am full of words, the spirit of my womb constraineth me. Behold, my belly is as new wine without a vent, which bursts in sunder new vessels. I will speak, and will take breath awhile; I will open my lips and answer. When boastful men observe that holy preachers speak eloquently, and are reverenced for their eloquence, they frequently imitate the loftiness of their language, and not their useful intention. They are far from loving what the others desire, but are especially anxious to gain great renown amongst men. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, I will not make mention of Him, nor speak any more in His Name; he immediately added, And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer persisted in the same silence. For when he ceased to speak without, from being wearied of speaking, he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within them, when they behold the deeds of the ungodly gain strength from not being reproved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I was dumb, and was humbled, and kept silence even from good things: in the midst of his silence blazed forth with this zeal of charity, when he immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. If we must understand this passage spiritually, by 'belly' he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They put new wine into new skins. For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure. — Morals on the Book of Job, Book XXIII John Chrysostom: He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one's words is the greatest proof of wisdom, and [Elihu's] ardor for God has enabled him to bear such an interior fire. — COMMENTARY ON Job 31:18-19 Augustine of Hippo: "My breast is like the wine-filled wine. Scripture represents Eliu as prophesying. "Or like the smashed bellows of the blacksmith. To overcome his obstinacy, I speak with violence, so he seems irritated. I would not have had to speak if you had been able to answer him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "I must speak so that I may find relief," like a woman in labor, who, after bringing forth her offspring, is relieved from the pain of giving birth. And again, "my belly is in pain and does not open," that is, I was in pain and could not find any respite, because I strongly desired to speak, but I abstained from it. Now I will break my voice and will make a revelation. — COMMENTARY ON Job 32:20 Gregory the Dialogist: I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away. Most judiciously he does not make God equal to man, since he knows not how long he may continue, or when in the judgment of God be taken away. And he well says, After a while my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring. For that which is confined within circumscribed limits has no claim to be considered lasting. — Morals on the Book of Job, Book XXIII Augustine of Hippo: "Otherwise I will be eaten by worms; Like you, or like everyone who considers people. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my throat. But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying, Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my throat. Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. For they rule with austerity and power, who are eager to correct those under them, not by calmly reasoning, but to bend them by the severity of command. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, asserted that in the science of teaching the manner of one's teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; he does not recommend the tyranny of power, but the authority of his life. For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one's talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat. To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: My words are from my simple heart, and my lips shall speak a pure sentence. To say that speech is simple, is a praise of great weight. But because the haughty possess it not, they assert the more anxiously that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being discerned that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words 'sentences' ushered them in with applause, he subjoins the same 'sentence' which he promised. — Morals on the Book of Job, Book XXIII John Chrysostom: These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master. — COMMENTARY ON Job 33:1-3 Gregory the Dialogist: The Spirit of God hath made me, and the breath of the Almighty hath given me life. Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower say? of whom Luke says, He was the chief speaker. Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. But let us listen whether he proceeds properly with what he has well laid down. — Morals on the Book of Job, Book XXIII Julian of Eclanum: [Elihu] believes that with the aid of a comparison he can make some effective assertions against Job. "If you," he says, "cannot reply to me, a creation of God, be certain that you will be much less able to reply to God, the Maker of everything." — EXPOSITION ON THE BOOK OF Job 33:4-5 Augustine of Hippo: "The Divine Spirit who created me:" imply, is that, as if there were ": The Divine Spirit is he who created me. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If thou canst, answer me, and stand before my face. Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing. And they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible to how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, "I beseech you, brethren, suffer the word of consolation, for I have written to you in few words." But Elihu uttered empty words and afterwards added, as if for consolation, "Yet let not my wonder terrify you or my eloquence be burdensome to you." The one called his sayings the words of consolation; the other called them eloquence and a marvel. Behold, how different in taste are the fruits that spring forth from diverse roots of thought. The one thinks humbly of his high qualities; the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise think themselves low, and that they who are soon to fall ever stand on high ground? As Solomon bears witness, "The heart is exalted before destruction and is brought low before honor." — Morals on the Book of Job, Book XXIII Gregory the Dialogist: Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee. What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. But Eliu uttered empty words, and afterwards added, as if for consolation, Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: Thou hast spoken then in mine ears, and I have heard the voice of thy words. And subjoining the very words, he says what he heard. — Morals on the Book of Job, Book XXIII Julian of Eclanum: This is what holy Job had said above, "Do you want me to reap the iniquities of my youth?" Therefore, [Elihu] refutes this as a blasphemy, that is, the fact that holy Job had believed that no fault could be found in him; he was blameless in his mature age but was punished severely for the errors committed in his youth. — EXPOSITION ON BOOK OF Job 33.8-10 Gregory the Dialogist: I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways. And in answer to these words which he said blessed Job had spoken, he immediately states his own opinion. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: This is the thing then in which thou art not justified. I will answer thee, that God is greater than man. Blessed Job had indeed truly said, that he had been scourged without any fault. For he said of himself exactly what the Lord had said of him to the devil, Thou hast moved Me against him to afflict him without cause. But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying, This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins. They know not how to enquire deeply into the secret judgments of God, and humbly to investigate that which they cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God's judgments. For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God grant me to speak these things according to my sentence. For sentence is derived from sense. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge, but of real feeling. But the mind of haughty men does not penetrate the meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says, It is in this thing, then, that thou art not justified. We must observe further, that blessed Job said that his foot was placed in the stocks, but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge, and says, I will answer thee, that God is greater than man. Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created. Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet was not, surely smote him only with justice when he was now in being. — Morals on the Book of Job, Book XXIII Julian of Eclanum: If you believe that you must also show this to those who are ungrateful, you will nonetheless consent that God is undoubtedly superior to all. Therefore, since he is also the first in justice and wisdom, he cannot appear to have done something that may incur your note of reproof. — EXPOSITION ON THE BOOK OF Job 33:12 Augustine of Hippo: "How dare you say: I am right, and you have not answered me? Job would have spoken to his enemy like this: — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time. It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in weakness. And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before. But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God's speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only-begotten. But in that He says not, 'He spake,' but 'will speak,' using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father begat the Son without regard to time. And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes. But because the secret admiration of the Divine Nature is not easily made known to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us. — Morals on the Book of Job, Book XXIII Augustine of Hippo: "God speaks once. God, it seems, has only once called all the just, and in time his Divine Providence renews for each one of them this vocation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: In a dream, in a vision of the night, when sleep falleth upon men, and they sleep on their bed. What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of worldly desires; and therefore it was vouchsafed him to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within. And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets. Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For 'night' is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world... — Morals on the Book of Job, Book XXIII Augustine of Hippo: "During sleep, in the visions of the night. By ignorance, or at the time of tribulation. "When a terrible terror seizes the sleeping man on his bed," thinking himself safe. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Then He openeth the ears of men, and teaching, instructeth them with discipline. For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment. And when they consider minutely with themselves either their open punishments, or their secret judgments, they cease not to afflict themselves with tears. Whence it is well said, And teaching, He instructeth them with discipline, because to a mind which reflects and wounds itself with penitence, the sorrows of compunction are like the stripes of a blow. Whence Solomon also rightly uniting together the force of these kinds of blows, says, The blueness of a wound cleanseth away evil, and blows in the secret parts of the belly. For by the blueness of a wound he implies the discipline of blows on the body. But blows in the secret parts of the belly are the wounds of the mind within, which are inflicted by compunction. For as the belly is distended when filled with food, so is the mind puffed up when swollen with wicked thoughts. The blueness then of a wound, and blows in the secret parts of the belly, cleanse away evil, because both outward discipline does away with faults, and compunction pierces the distended mind with the punishment of penance. But they differ from each other in this respect, that the wounds of blows give us pain, the sorrows of compunction have good savour. The one afflict and torture, the others restore, when they afflict us. Through the one there is sorrow in affliction, through the other there is joy in grief. But because the very act of compunction wounds the mind, he not unfitly calls it discipline. For there are four modes in which the mind of a righteous man is strongly affected by compunction: when he either calls to mind his own sins, and considers Where He Hath Been; or when fearing the sentence of God's judgments, and examining his own self, he thinks Where He Shall Be: or when, carefully observing the evils of this present life, he reflects with sorrow Where He is; or when he contemplates the blessings of his heavenly country, and, because he does not as yet enjoy them, beholds with regret Where He Is Not. Paul had called to mind his former sins, and was afflicting himself by the sight of what he had been, when he said, I am not worthy to be called an Apostle, because I persecuted the Church of God. Again, from carefully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. And again, he was considering the evils of this present life, when he said, While we are in this body, we are absent from the Lord: and, I see another law in my members, warring against the law of my mind, and bringing me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? And again, he was considering the blessings of his heavenly country, when saying, We see now through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. And again, We know that if our earthly house of this habitation be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. And looking at the blessings of this house, he says to the Ephesians, That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who have believed. But blessed Job, considering the evils of this present life, says, The life of man upon the earth is a temptation. Whence David says, Every man that liveth is altogether vanity; and though man walketh in the image of God, yet will he be disquieted in vain. But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering the good things which he did not as yet enjoy, he says, Woe is me that my sojourning is prolonged; and, I said in my fear, I am cast out from the sight of Thine eyes. Being raised up in an ecstasy, which our translators properly interpreted fear, he saw that he was cast out from the sight of the eyes of God. For after beholding that inward light, which flashed within his mind with bright rays through the grace of contemplation, he returned to himself; and discerned, by the knowledge he had gained, either the blessings which were there, of which he was deprived, or the evils with which he was here surrounded. For no one is able to look on the ills of life as they really are, if he is unable by contemplation to gain a taste of the blessings of the eternal country. Whence also he knew that he had been cast out of the sight of the eyes of God. For when he was raised up in a trance, he saw that which, when he fell back on himself, he lamented that he could not of himself behold. For that compunction with which it dispels all bodily imaginations which crowd upon it, and annoy it, and with which it strives to fix the eye of the heart on the very ray of the boundless light, is wont in truth more deeply to affect a perfect mind. For these appearances of bodily figures it has attracted to itself within, through infirmity of the flesh. But when it is completely filled with compunction, it is here specially on its guard, lest the imagination of circumscribed vision should delude it, when it is searching after truth; and it rejects all imaginations which present themselves to it. For since it has fallen, by their means, beneath itself, it endeavours to rise above itself, by escaping from them: and after it has been distracted, in an unseemly manner, by many objects, it endeavours to gather itself again together; that prevailing by the mighty power of love, it may contemplate one single and incorporeal Being. And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, when breathed on by the glowing Spirit; and is the more eager, the more it gains a taste of something to love; and it desires that within itself, which it feels to taste sweetly within, because it has in truth, from the love of its sweetness, become vile in its own sight; and after having been able, in whatever way, to enjoy it, it has discovered what it had hitherto been without it. It endeavours to cling closely to it, but is kept from approaching its strength, by its own remaining weakness; and because it is unable to contemplate its purity, it counts it sweet to weep, and, sinking back into itself, to make its bed in the tears of its own weakness. For it cannot fix the eyes of its mind on that, of which it has only taken a hasty glance within; because it is compelled by its own old habits to sink downwards. It meanwhile pants and strives and endeavours to rise above itself, but sinks back, overpowered with weariness, into its own familiar darkness. But because a mind thus affected, has to endure itself as the cause of a stubborn contest against itself, and because all this controversy about ourselves causes no small amount of pain, when we are engaged in it, whatever pleasure may be blended therewith; Eliu, after having said that God speaks to us in a dream, and that our ears are opened by His words, calls this same opening of the ears a discipline, and with good reason. Because the more the sound of inward wisdom by the grace of its secret inspiration bursts forth upon us, the more does it affect us with distress. For no one would outwardly lament that which he is, if he had not been able to perceive within, that which as yet he is not. For on seeing that we ourselves were created aright, but that we were deceived by giving a fatal consent to the persuasions of the devil, we observe in our own case, that what we made ourselves is one thing, and what we were made is another: that by nature we were sound, but that we became corrupted through our own fault. And therefore when we are pinched by conscience, we seek to escape from what we ourselves have done, that we may be refashioned after the pattern in which we were first made. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: That He may withdraw man from the things that he has done, and may deliver him from pride. For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God... — Morals on the Book of Job, Book XXIII Ishodad of Merv: The words "that he may turn them aside from their deeds" means this: by way of those [dreams and visions] God keeps people from shameful actions. The words "he covers the body of man" [mean] sometimes he brings on righteous diseases and pains as well, in order to preserve him in this manner from the punishment of perdition. — COMMENTARY ON Job 33:17 Augustine of Hippo: "And let his body escape corruption," as his bones, in a figurative sense. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Rescuing his soul from corruption, and his life from passing to the sword. For every sinner, in consequence of his corruption by sin here, is compelled to pass thither to the sword of punishment; that he may be justly punished in that world, by the very sins in which he delighted in this. We must observe therefore, that God, speaking to us in a dream, delivers us first from corruption, and afterwards from the sword: because in truth He delivers the 'life' of that person from avenging punishment there, whose mind He here withdraws from the allurement of sin. Nor has he any thing to fear there from the sword of judgment, whom the pollution of guilt has not here corrupted after his amendment. It is well said then, Rescuing his soul from corruption, and his life from passing to the sword. For to pass from corruption to the sword, is, after the commission of sin, to arrive at the punishments which have to be endured. — Morals on the Book of Job, Book XXIII Augustine of Hippo: "He preserved his soul from death," when he converted, he forgives him. "The war is coming," — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He chastens him also with pain upon his bed, and makes all his bones to waste away. By bed, or pallet, or couch in holy Scripture, is understood, sometimes carnal pleasure, sometimes a resting in good works, sometimes temporal rest; for what is meant by what our Lord said in the Gospel to a certain one who was healed, Arise, take up thy bed, and go unto thine house, except that bodily pleasure is signified by bed? And he is specially commanded, when restored to health, to carry that on which he had lain when sick, since every one, who still delights in sin, lies overpowered with fleshly pleasures. But he carries that, when healed, on which he had lain when sick, because when rescued by Divine assistance from his sins, he afterwards endures the insults of that very flesh, in the indulgence of which he used to rest content. But again, by bed, or couch, is designated a resting in good works. Whence the Apostle Peter says, in the Acts of the Apostles, Aeneas, may the Lord Jesus Christ make thee whole; arise, and make thy bed. For what is meant by rise, but leave off the sins which thou hast committed? and what by make thy bed, but engage in those means of grace, in which thou oughtest to rest? So that by rising he was to forsake what he had done, and by making his bed, find after what he should have done. And both these points the Prophet briefly sums up, in saying, Turn aside from evil, and do good. For to turn aside from evil is to rise from that whereon he lay; but to do good, is to make ready those works that win reward, in which he should rest. But he who turns aside from evil, but does not as yet do what is good, has risen from that whereon he lay, but has not yet made for himself a place wherein he is to rest. And again, bed, or couch, is taken for temporal rest; as it is written, Thou hast turned all his bed in his sickness. For when any one, worn out by secular cares, is urged on by Divine grace to forsake the toilsome ways of this world, he is wont to consider how to avoid the attractions of the present life, and to rest from its labours. He presently seeks for himself the station of rest which he desired, and wishes to find a place of cessation from all his labours, as though it were a kind of bed. But because a man while still in this life, in whatever situation, cannot in the secresy of any retirement whatever live without temptations; the pain of temptation is found to press more heavily on that spot, which is contrived for the sake of rest. Whence it is well said by the Prophet, Thou hast turned all his bed in his sickness. As if he were to say, All that he has here contrived for himself for the sake of rest, Thou hast by secret judgment converted to his disturbance. And this is so ordained by the merciful design of God, in order that, in the season of his sojourning, the life of the Elect may be exposed to confusion. For our present life is the road by which we journey on to our home: and we are harassed here by frequent disturbances, in the secret judgment of God, expressly that we may not love our road instead of our home. For some travellers, if they see by accident some pleasant meadows on their road, are wont to delay, and to turn aside from the straight path on which they have entered. And the beauty of the road delays their steps, while it affords them pleasure. The Lord then makes the way of this world rugged to His Elect, who are journeying towards Him: in order that no one when enjoying the rest of this present life, as if it were some beauteous road, might take greater pleasure in prolonging the journey than in speedily arriving at its end; or forget, when delighted by the way, what he used to long for in his home. But because all the rest, which we have happened to secure for ourselves in this world, is liable to disturbance, it is well said, He chastens him also with pain upon his bed, that is, He disturbs us in the rest of this world, either by the stings of temptation, or by the affliction of the scourge. For if the mind of man has been engaged in virtuous pursuits for ever so short a time, without temptation, it is often, in consequence of those very pursuits, in which it is tranquilly engaged, soon elated by those very virtues, which it is endeavouring to multiply within, from being conscious of the progress it is making. It is therefore exposed to the assaults of temptations, by the merciful dispensation of our Ruler, that thus pride, at the advance it is making, may be checked within it. Wherefore after he had said, He chastens him also with pain on his bed, he fitly subjoined, And makes all his bones to waste away. By bones in holy Scripture we understand virtues; as it is written, The Lord keepeth all his bones; not one of them shall be broken. Which is specially understood not of the bones of the body, but of the powers of the mind. For we know assuredly, that the bones of many Martyrs were broken in a bodily sense, and the persecutors of the Lord broke the bones of that thief, to whom it was said, To-day shalt thou be with Me in Paradise, as well as those of the other thief on the cross. When He chastens us then with pain on our bed, He makes all our bones to waste away; because when we are assailed with the scourge of temptation, in that rest which we secure for ourselves from this world, we, who might perhaps have been puffed up by our virtues, are brought low by being sore vexed at the knowledge of our infirmity. For when we are advancing as we wish towards God, if no temptation checked our progress, we should believe that we were persons of some strength. But since the Divine dispensation thus deals with us, in order that we may remember our infirmity when tempted, because we forget it when we are advancing, we learn when we advance what we are by the divine gift; and in our temptation what we are by our own strength. But this temptation would in truth entirely hurry us away, did not heavenly protection keep us up. But it strikes us without breaking, it presses on us without moving us, it staggers, but does not cast us down: that we may feel that it is all owing to our own weakness that we are shaken, but that it is the gift of God that we stand firm. But because a soul which is conscious of any good quality in itself, frequently revels in a kind of delight, on calling its virtues to mind, and is bloated as it were by congratulating itself on its own fulness, it is well said that the bones waste away under the assault of temptation. Because while our own weakness is ascertained by the questionings of temptation, all that, as it were, bloated and florid self-congratulation on our own strength, is dried up by the sudden pain of anxiety. And we who, on weighing our good deeds, believed them to be of some value, when smitten somewhat more heavily are afraid that we are about to perish immediately. It is then that all satisfaction at our goodness is changed into fear of punishment. We then discover ourselves to be guilty, though, but just before, we believed ourselves to be saints. Our mind wastes away, our eyes become dull, all the prosperity which used to smile on us vanishes away; the light itself is loathsome, and the darkness of sorrow alone spreads itself over the mind. We see nothing to please us, every thing which comes before us is full of sorrow. — Morals on the Book of Job, Book XXIII Augustine of Hippo: "And in his weakness, on his bed, he still reproaches him; He experiences it again after his conversion, so that he does not trust in himself. "And all his bones withered," the confidence he had in himself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: These words mean that the soul of the wicked will never rejoice in the sins that it has committed or in the justice that it has never reached. — COMMENTARY ON Job 33:20 Gregory the Dialogist: His bread becomes abominable to him in his lips, and to his soul the food which before it desired. As if he were to say in so many words; A mind under affliction believes that every thing which used easily to satisfy, and give it pleasure, is turned into bitterness. For by bread is understood in holy Scripture sometimes the Lord Himself, sometimes spiritual grace, sometimes the instruction of divine teaching, sometimes the preaching of heretics, sometimes sustenance for this present life, sometimes the agreeableness of worldly pleasure. The Lord is signified by bread, as He Himself says in the Gospel, I am the living Bread, Who came down from heaven. Again, by bread is understood the grace of spiritual gifts, as is said by the Prophet, Who stoppeth his ears, that he should not hear of blood, and shutteth his eyes that he should not see evil, he shall dwell in high places, his high place shall be the munitions of rocks, bread is given to him. For what is to close his ears, not to hear blood, except to refuse consent to those persuasive sins which spring from flesh and blood? or what to close his eyes, not to behold evil, but to disapprove of every thing which is contrary to uprightness? Such an one will dwell in high places; for though the flesh still confines him to things below, he has already fixed his mind on things above. His high place is the munitions of rocks, because he who tramples beneath his feet his longings for worldly conversation, raises himself to his heavenly country by the patterns of the fathers who have gone before. And because he is satisfied with spiritual grace through the gift of contemplation, it is rightly subjoined, Bread is given him; that is, he enjoys the refreshment of spiritual grace, because he has raised himself above the goods of the world, by hoping for those of heaven. Hence also the Lord says of Holy Church by David, I will satisfy her poor with bread; because the humble-minded who dwell therein are filled with the refreshment of spiritual gifts. Again, by bread is set forth the instruction of heavenly doctrine, as is said by the Prophet, Ye who dwell in the land of the South, meet with bread him that is flying away. For they dwell in the land of the South who, placed within Holy Church, are breathed upon by the love of the Spirit from on high. But he is flying, who is wishing to escape from the evils of this world. He then who dwells in the land of the South, should meet with bread him that is flying; that is, he who is already full of the Holy Spirit within the Church, should console with words of instruction the man who is endeavouring to escape from his evil ways. To meet with bread him that is flying, is surely to offer the food of sound doctrine to one who is in fear of eternal punishments, and at one while to restrain his pride by fear, and at another to comfort his fears by encouragement. But because by bread is not unfitly understood the refreshment of holy Scripture, it is said by the same Prophet to the Jews who looked only to the letter, Wherefore do ye spend your money, but not in bread. As though he were saying, Ye consider the holy words, but not for refreshment, because while ye carefully guard the outward letter alone, ye lose that richness of inward refreshment which results from the spiritual meaning. Whence it is properly subjoined in that passage, And your labour for that which satisfieth not. But again by bread is designated the preaching of heretics; as by Solomon the woman who typifies the congregation of the heretics, and calls together the foolish, says, Eat ye gladly bread in secret. Or, as is written in our translation, Stolen waters are sweeter, and hidden bread is more pleasant. For there are some heresies which are afraid to preach their views openly, and give a greater flavour to their words in the minds of the weak the more they keep them back, as if through greater reverence. Whence it is not improperly said, Eat ye gladly bread in secret. For the secret words of the heretics are more relished by miserable hearts, the more they are not possessed by them in common with other people. But again, by bread is understood the support of this present life; as Jacob, on his way to Laban, says, O Lord God, if Thou shalt have given me bread to eat, and raiment to put on. And as the Lord says in the Gospel to the crowds which were following Him, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. For they had been filled of the seven loaves. And in their persons the Lord expresses His detestation of those within Holy Church, who approaching to the Lord by holy ministrations, do not by those ministrations seek to gain higher virtue, but only sustenance for this present life: nor do they think what example they should imitate in their conduct, but what gains they may obtain so as to be satisfied. For to follow the Lord from being filled with the loaves, is to have gained temporal support from Holy Church. And to seek the Lord not for the miracles' sake, but for bread, is for people to be eager for religious offices, not for the sake of increasing their virtues, but of acquiring a means of support. Again, by bread is understood the agreeableness of human pleasure. Whence the Prophet Jeremiah said, while lamenting the abandoned habits of the congregation; All her people sighs and seeks for bread; they have given all their precious things for food to revive the soul. For the people sighs and seeks for bread, whilst the wicked multitude of men is afflicted, because it is not satisfied, to its heart's desire, with the pleasantness of the present life. And it gives all its precious things for food, because it bows down the virtues of its mind to the desire of transitory pleasure. And it endeavours to revive the soul: because it strives to satisfy its own perverse desires. And hence he immediately well adds in the words of that elect multitude, See, O Lord, and consider, that I am become vile. For the People of God becomes vile, when, as the number of the ungodly increases, it engages, in their persons, not in high and heavenly employments, but in worthless and worldly pursuits. What else then does Eliu mean by bread, but the pleasures of this life? For after having stated the power of temptation, he immediately subjoined, His bread becomes abominable to him in his life, and to his soul the food which before it desired: because, in truth, all the sweetness he used before to enjoy from the prosperity of his life, afterwards becomes bitter by the power of temptation. For sometimes whatever joy, and whatever virtue seemed to smile on him, is suddenly lost through fear of temptation, and the sorrowful mind, as if deprived of these very virtues, is possessed by grief alone. For when it is assailed somewhat more violently by the force of temptation, because it cannot put forth the strength of its usual courage, it laments for it as if it were already lost; and feeling itself emptied of itself, it learns its own weakness, from this its emptiness. And thence it is immediately broken off, as it were, from every pleasure, and loathing the dainty morsels of former delight, takes its fill of that grief which alone it eagerly desires. For every one, when success in holy living smiles favourably on him, is full of mirth: and this very mirth refreshes the mind like pleasurable food. But when he is assailed more sharply by imminent temptation, all joy is through the loathing of grief rejected by his mind, though it used before to rejoice as though fully satisfied with that very joy. Because then a man, when tempted, casts out from the mouth of his heart all pleasurable food, and nothing else gives him pleasure but knowing and lamenting himself, it is well said, Bread becomes abominable to him in his life, and to his soul the food which before it desired. But, as we said before, we are allowed to be thus tempted under the government of the secret dispensation, in order that we, who by the Divine gift are making progress in virtue, may call to mind what we are by our own natural infirmity: and that all who produce the deeds of virtue, from having received of the gift, may offer the sacrifice of humility from a remembrance of our own weakness. But sometimes, after we have increased in strength, not only are we assailed by sins, but chastised by scourges. But when we are assailed by sins, we are dealt with by a merciful dispensation, to keep us from being elated by those virtues, in which we are making progress. But when we are scourged with the rod, we are warned, by the chastisement of evil, not to be led away with the blandishments of the world. Whilst our sins tempt us, they bring low the virtues, which are gaining strength within us; whilst scourges try us, they root out the pleasures of this world which are rising in our heart. We learn by our sins, which tempt us, what we are of ourselves; by the scourges, which smite us, what we should avoid in this world. We are restrained by the one from inward pride, we are kept back by the other from desiring any thing without us. As long then as we are in this life, we must needs be scourged by the rod, and at times tempted by our sins. For both in the tortures of the scourge, and in our struggle with our sins, not only does our weakness become known to us, but we learn also what progress we have made in virtue. For no one, when at rest, is conscious of his powers. For if there is no contest, no opportunities arise for making trial of our virtues. He who boasts of his bravery in peace, is but a short-sighted warrior. Since then the quality of our strength is often made known by sufferings of the rod, ... — Morals on the Book of Job, Book XXIII Augustine of Hippo: "He can not take any food. No consolation in temporal goods. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: His flesh shall waste away, and his bones which were covered shall be laid bare. For when every outward pleasure is worn away by the pressure of the rod, the bones of inward firmness are laid bare. For what is meant in this place by the word flesh, but fleshly pleasure itself? Or what by bones, but the virtues of the soul? The flesh therefore wastes away, and the bones are laid bare, because while carnal pleasure is brought to nought by the reproof of scourges, those sturdy virtues are laid open, which had long been concealed, as it were, beneath the flesh. For no one learns what progress he has made, except in adversity. For in prosperity, the evidences of strength cannot be discerned. Whence it is written elsewhere, The Lord commanded His loving kindness in the day time, and declared it in the night. Because, in truth, it is in tranquil rest that each man obtains the grace of the heavenly gift, but it is in trouble and adversity that he gives proof how much he has received. Let our flesh then waste away, that our bones may be laid bare. Let us be smitten with the reproofs of a father, that we may know what progress we are making. For by the scourge of the Lord the rankness of carnal pleasure is worn down, but the bones of our virtues are laid bare. Our outward beauty is tarnished by this world's sufferings, but that which was concealed within is made manifest. For when the Apostles had been scourged, they were directed to speak no more in the Name of Jesus. But they rejoiced with exceeding joy, that they were counted worthy to suffer shame for the Name of Jesus: and they confidently replied to their adversaries, We ought to obey God rather than man. See how the strength of their faith shone forth more vigorously in adversity. See how the soundness of the flesh was cut through, but the bones of their virtues were laid open. It is hence said of them by Wisdom, God proved them, and found them worthy for Himself. For, though tried by the blows of adversity, they are found worthy by the laying bare of their bones. For that the trial of their scourging is here meant, is plainly declared by what follows, As gold in the furnace He tried them, and received them as a victim of a burnt offering. Because, then, each man's strength is made known only by adversity, it is well said, His flesh shall waste away, and his bones which were covered shall be laid bare. For the flesh wastes away, while every thing which is perishable and weak is worn away by the scourge. The bones are laid bare, while by these means our latent strength is also made manifest. As we have before said, not merely is the strength of our resolution made known, but also the weakness of our nature laid bare, by the very trials of adversity; and every one shews indeed under trial the progress he has made through God, but also confesses under the very inflictions of the scourges, how weak he is in himself; because not only are the bones laid bare, but the flesh also wastes away. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: His soul shall draw near to corruption, and his life to the destroyers. For the soul of every just man when tempted is said to draw near to corruption, when, for fear his virtue should elate him, he is compelled by the rod to feel what he is in his own natural infirmity. He approaches, in truth, to corruption, because he learns that by his own strength he is not far from destruction, in order that he may ascribe not to himself but to the Lord, that he is far from that destruction. But he approaches to the destroyers, because he sees that, through the infirmity of the flesh, he is very near to sins which cause death: and from these he is the farther removed by the Divine goodness, the more he is conscious that by his own deserts he is very near them. By contemplating his own condition, David had drawn near to corruption, when he said, Remember, Lord, that we are dust; as for man his day is grass. Paul also had, by contemplating his own infirmity, approached the destroyers, when he said, I see another law in my members warring against the law of my mind, and leading me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? To approach then to corruption, and to the destroyers, is for a man, on considering the infirmity of our human nature, to see that he is a sinner, as far as concerns his deserts, and that he possesses, of his own strength, no ground of boasting in himself. For what are we, when bereft of the protection of our Maker? a protection which is considered to be less necessary, if always enjoyed. But it is withdrawn, generally, for our good, that it may be shewn to a man's own self how worthless he is without it. The hand of God, then, which bears us up, even when we know it not, in prosperity, brings us to a true knowledge of ourselves in adversity. And when we begin to fall, from being deprived of it, we are yet supported by its aid. It is a warning to us, that we are trembling to our fall, and His protection, that we remain stedfast. Let no one consider then that he has any real virtues, even if he is able to display any resolution: since, if Divine protection leave him to himself, he is suddenly unnerved and overpowered in that very point in which he used to boast that he was standing firm. For what is meant by the man of God, when directed to prophesy against the altar at Samaria, exerting in the king's presence the authority of bold speaking, by his miraculously withering the extended arm of the rash king, which he afterwards restored to health of his tender pity? by his refusing when invited, to eat in his house, because he kept the commands of the Lord, which forbade him to eat by the way? But yet he was afterwards seduced to eat on the same way, and perished when he had eaten. What do we gather from an accurate examination of this matter, what (if I may so speak) do we fear and suspect, except that he was perhaps silently boasting in himself that he had put contempt on the king in obeying the commands of the Lord? Hence it was that he was soon shaken from his inward stedfastness, and that sin stole on him in his work, from the same source as pride sprang up in his heart; in order that he might learn when deceived by the false prophet, that it was not of his own strength that he had withstood the commands of the king. But he rightly received the sentence of death from the mouth of that very person, by whose seduction he had turned away from the precept of life, in order that he might receive the true announcement of his punishment, from the same quarter by which he had through carelessness admitted a fault. Because then the grace of God more especially guards and instructs each of His Elect, at the very time when He seems to smite and forsake them, let it be rightly said, His soul shall approach to corruption, and his life to the destroyers; that so the more he is led by adversity to consider that he is in his own strength nigh unto death, he may, in all cases in which he has acted with resolution, have surer ground of life, by flying to the protection which comes from trust in God. — Morals on the Book of Job, Book XXIII Gregory the Dialogist: If there shall be an Angel, speaking for him one of like things to shew the righteousness of man, he will pity him. For who is this Angel, but He who is called by the Prophet, The Angel of mighty counsel? [Is. 9, 6. lxx.] For because to declare is called 'evangelize' in Greek, the Lord in announcing Himself to us is called 'Angel.' [as Is. 63, 9] And he well says, If there shall be a messenger [or Angel] speaking for him; [Rom. 8, 26] because, as the Apostle says, He even intercedes for us. But let us hear what he says for us; One of like things. It is the way with medicine to cure disease sometimes by similar, sometimes by contrary, remedies. For it has frequently been wont to cure the hot by warm, and the cold by cold, applications; and on the contrary, the cold by warmth, the hot by cold. Our Physician then, on coming to us from above, and finding us oppressed with such great diseases, applied to our case something of a like, and something of a contrary, nature. For He came to us as Man to men, but as a Just One to those who were in sin. He agreed with us in the truth of His nature, He differed from us in the power of His righteousness. For sinful man could not be amended, except by God. But it was necessary that He who was healing him, should be an object of sight; in order that He might amend our former sinful lives, by setting a pattern for us to imitate. But it was not possible that God could be seen by man; He therefore became man, that He might be seen. The Holy and Invisible God appeared therefore as a visible man, like ourselves; that while He seemed to be of like nature, He might teach us by His holiness. And while agreeing with our condition in verity of nature, He might put a stop to our sickness by the might of His skill. Because then the Lord, when coming in the flesh, did not bear our guilt for His own fault, nor our punishment as a matter of necessity, (for untainted by spot of sin, He could not be involved in our condition of guilt, and therefore voluntarily underwent our death, when He so willed, every kind of necessity lying beneath His feet ['calcata'],) it is rightly said, that that messenger speaks, in behalf of man when tempted, 'one of like things,' because He was neither born as other men, nor was like them in His dying, or His rising again. For He was conceived, not by the cooperation of natural intercourse, but by the Holy Spirit coming on His Mother. [Luke 1, 35] And when born He proved the fecundity of His Mother's womb, though preserving its virgin purity. But again, we all die when we do not wish it; because we are constrained through the sinfulness of our nature to pay the debt of punishment. But He, from having no admixture of sin, did not submit to any punishment as a matter of necessity. But because He subdued our guilt by triumphing over [al. 'condemning'] it, He underwent our punishment out of pity for us; as He Himself says, I have power to lay down My life, and I have power to take it again. [John 10, 18] Who had also said before, No one taketh it from Me; but I lay it down of Myself. But again, He was not raised again like other men; because our resurrection is deferred to the end of the world, while His was celebrated on the third day. And we indeed rise by Him, for He rises by Himself. For He Who was God needed not, as we, to be raised up by any one else. In this then does His resurrection differ from ours, that we do not rise again of ourselves, as He did. For since we are simply men, we need some superior assistance to enable us to rise. But He as God displayed the same power of raising [Oxf. Mss. 'resuscitationis.' edd. 'rising.'] again with the Father and the Holy Spirit, though He alone in His human nature had experience of it. Because then the Lord, though truly born, truly dead, and truly raised again, differs from us, in all these points, in the greatness of His power, but agrees only in the verity of His nature, it is well said that that Messenger speaks for us one of like things. For since He surpasses us in all His doings with His immeasurable power, yet in one point, the verity of His nature, He does not differ from us. He speaks in our behalf to the Father, through that in which He shews Himself to be like us. For His speaking or intercession is His proving Himself to be very Man for man's sake. And well, when he had said, He says one of like things, he immediately added, that he might declare the righteousness of man. Because, if He had not become like unto men, man would not appear just before God. For He announces our righteousness, by the very fact 'that He deigned to take on Himself our infirmity. [Heb. 2, 16, 17] For that fatal persuasion had polluted us all with the infection of sin from our very origin; [Gen. 3, 3] and there was no one who, in speaking to God in behalf of sinners, could appear free from sin; because an equal guilt had involved all alike who were created from the same lump. Therefore the Only-begotten of the Father came to us, and assumed our nature without committing sin. [Rom. 5, 12] For it was requisite that one who could intercede for sinners should be free from sin, because doubtless He could not wipe away the infection of others' guilt, if He had to bear His own. It is well said then, that in appearing in our likeness He announced righteousness to men. For He proved Himself, in interceding for sinners, to be so righteous a Man as to merit forgiveness for others. He will pity him, and will say, Deliver him from going down to corruption; I have found a way to propitiate for him. The Mediator between God and man, the Man Christ Jesus, shews mercy on man, by having assumed the form of a man. Through this compassion He says to His Father on behalf of redeemed man, Deliver him from going down to corruption. For as we before said, His saying, Deliver him, is His shewing forth man's nature free by taking it upon Him. For by that flesh which He assumed, He proved the freedom of this also which He redeemed. This ransomed flesh is, in truth, ourselves, who are fettered by the consciousness [al. 'condition.'] of our guilt. But by the righteousness ['aequitate.'] of so mighty a Redeemer are we set free, as He says Himself, If the Son hath set you free, ye shall be free indeed. [John 8, 36] And in behalf of this ransomed man it is well said, That he go not down to corruption. For it had been said above, His soul shall draw near to corruption. It is declared afterwards, That he go not down to corruption. As if He were to say, Because he is aware, from a sense of his infirmity, that he is not far from corruption, therefore let him not descend to the death of corruption. For he would rightly go down to corruption, if he were to consider that by his own strength he was far removed from it. But because he has approached thereto with humility, he ought to be mercifully delivered therefrom; that the more he confesses he is weak by nature, he may be the more strengthened against the sins which assail him. For whoever extols himself above his proper condition, is weighed down by the very burden of his pride, and plunges himself the lower, the more he has rushed into the sin of pride, and has separated himself far from Him Who is truly exalted; [Luke 14, 11] and he sinks the more to the bottom, from the very fact, that he considered himself in union with the highest; as is said by the Prophet to the soul which exalts itself, The more beautiful thou art, go down, and sleep with the uncircumcised. [Ez. 32, 19] For every one who neglects to consider the hideousness of his infirmity, but looks through haughtiness of pride to the credit of his virtue, sinks the lower, from his being more beautiful. Since from priding himself on his merits, he falls into the lowest depths of destruction, on account of the very qualities, for which he considered himself worthy of honour. And he descends and sleeps with the uncircumcised, because he perishes in eternal death with other sinners. Because then this man humbly confessed that he was near to corruption, it is well said of him, Deliver him from going down to corruption; in order that he may the more escape punishment, from his not turning his eyes towards what is wrong. But because there was no one for whose merits the Lord could have needs been reconciled to us, the Only-begotten of the Father, taking on Himself the form of our infirmity, alone appeared just, in order that He might intercede for sinners. And the Messenger, when speaking in behalf of this ransomed man, well says, I have found a way to propitiate for him. As though the Mediator between God and man were plainly to say, Because there was no one to appear before God as a righteous intercessor in behalf of man, I have made Myself a Man, to gain propitiation for mankind; and in manifesting Myself as a Man, I found a way of justly propitiating for him. And because the Lord, in taking on Him infirmity, when He endured our punishment in His death, reversed our corruption by His rising again, ... — Morals on the Book of Job, Book XXIV Augustine of Hippo: "All his body will be renewed like the plaster of a wall:" in a metaphorical sense; this means a change of life, the people are compared to a building. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: His flesh is consumed by punishments, let him return to the days of his youth. For when that first man fell from God, we were driven from the joys of Paradise, and were involved in the miseries of this mortal life; [Gen. 3, 23. 24.] and we feel, by the pain of our punishment, what a grievous fault we committed by the persuasion of the serpent. For having fallen into this state, we have found nothing, out of God, except affliction. And because we have followed the flesh, through the sight of the eyes, we are tortured by that very flesh which we preferred to the commands of God. For in it we daily suffer sorrow, in it torture, in it death; that the Lord by a marvellous economy might convert that, by which we committed sin, into a means of punishment; and that the severity of punishment might spring from the same source as that which had given rise to sin; so that man might be disciplined to life by the bitter suffering of that very flesh, by the pride of delighting which he had drawn near to death. Since then the human race was oppressed by the innumerable sufferings of this life in the flesh, but both the guilt and punishment of our sin were blotted out by the coming of our Redeemer, let it be said of redeemed man, His flesh is consumed with punishments; let him return to the days of his youth. As if he were to say, Through the punishment of his mortality, he is cast down, as it were, by the age of his old condition; let him return to the days of his youth; that is, let him be renewed in the integrity of his former life, that he may not remain in the state in which he has fallen, but return on his redemption to that for the enjoyment of which he was created. For Holy Scripture is frequently accustomed to put youth for newness of life. Whence it is said to the Bridegroom on his approach, The young damsels have loved Thee: [Cant. 1, 3] that is, the souls of the Elect, renewed by the grace of Baptism, which do not yield to the practices of the old life, but are adorned by the conversation of the new man. For he in truth was bewailing the age of the old man which was wasting away in the midst of sins, who says, I have become old amongst all mine enemies: [Ps. 6, 7] and some one also on the other hand, advising a person to rejoice in virtue, says, Rejoice, O young man, in thy youth. [Eccles. 11, 9] As though he were saying, Let each man who is strong rejoice in his renewal; that is, let him place his joy not in the pleasures of his old life, but in the virtue of his new conversation. But since we are brought back to this strength of new life, not by our own powers, but by the mediation of the Redeemer, let the Messenger say, in interceding for this man under the rod, Let him return to the days of his youth. And because, as our Redeemer intercedes to the Father in our behalf, we ourselves shake off the torpor of our former life, and are inflamed with a thirst for prayer, ... — Morals on the Book of Job, Book XXIV Augustine of Hippo: "He shall soften his flesh like a child's," so that pride will not harden his heart, as Eliu thinks he sees Job's, who is tested in his humility to perfect himself. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He shall pray unto God, and He will be favourable unto him. He says that the Messenger implores first, and man afterwards; for did not the Lord first intercede with the Father through His Incarnation, and pray for our life, our insensibility would never rouse itself to ask for those things which are eternal. But the entreaty of His Incarnation came first, that our awakening from sloth might afterwards follow. But because the light of truth bursts forth with secret joy in our hearts, after temptations, and frequently after great griefs, it is rightly added of this man thus tempted, and imploring God, And he shall see his face in exultation. It was stated above, how God bears us down ['afficit'] by manifesting Himself to us. But it is now stated how He cheers us, while He thus makes Himself known. For a man hath compunction in one sort, when on looking within he is frightened with dread of his own wickedness, and in another when on looking at heavenly joys he is strengthened with a kind of hope and security. The one emotion excites tears of pain and sorrow, the other tears of joy. For it is called exultation ['jubilum'], when joy unspeakable is conceived in the mind, a joy which can neither be concealed, nor yet expressed in words. It betrays itself however by certain motions, though not expressed in any suitable words. And hence David the Prophet, on seeing that the souls of the Elect conceive a joy too great for them to bring out in words, declares, Blessed is the people that knoweth exultation. [Ps. 89, 15] For he says not 'that speaketh,' but 'that knoweth,' because exultation can be known in the understanding, though it cannot be expressed in words. For that which is too high for feeling, is felt therein. But since the mind of him who feels it is scarce sufficient for its contemplation, how can the tongue of the speaker suffice to tell of it? Because, then, when the light of truth pierces our hearts, it makes us at one time full of sorrow, from its display of strict justice, and delights us at another by disclosing inward joys: after the bitternesses of temptations, after the sorrows of tribulations, it is fitly subjoined, He shall see his face in exultation. For the fire of tribulation is first darted into our mind, from a consideration of our own blindness, in order that all rust of sins may be burnt away. And when the eyes of our heart are purged from sin, that joy of our heavenly home is disclosed to them, that we may first wash away by sorrow that we have done, and afterwards gain in our transports a clearer view of what we are seeking after. For the intervening mist of sin is first wiped away from the eye of the mind, by burning sorrow; and it is then enlightened by the bright coruscations of the boundless light swiftly flashing upon it. At which sight, seen after its measure, it is absorbed in a kind of rapturous security; and carried beyond itself, as though the present life had ceased to be, it is refreshed in a manner by a kind of new being. The mind is then besprinkled with the infusion of heavenly dews from an inexhaustible fountain. It there discerns that it is not sufficient for that enjoyment, to which it has been hurried, and from feeling the truth, it sees that it does not discern how great that truth is. And it counts itself to be further removed from this truth, the nearer it approaches to it, because unless it beheld it in a certain degree, it would never feel that it was unable really to behold it. The effort therefore of the mind is driven back, when directed towards it, by the bright encircling of its boundless nature. For filling all things with itself, it encircles all things; and our mind does not expand itself to comprehend that boundless object which encircles it, because the imperfection of its own circumscribed state keeps it within narrow bounds. It accordingly falls back at once to itself, and having seen as it were some traces of truth before it, is recalled to a sense of its own lowliness. But yet this unsubstantial and hasty vision, which results from contemplation, or rather, so to speak, this semblance of a vision, is called the face of God. For we, who recognise a person by his face, not unnaturally call the knowledge of God, His face. Whence Jacob says, after he had struggled with the Angel, I have seen the Lord face to face. [Gen. 32, 30] As though he were to say, I know the Lord, because He Himself has deigned to know me. But Paul declares that this knowledge will take place most completely in the end, when he says, Then shall I know, even as I am known. [1 Cor. 13, 12] Because then, after the contests of labours, after the waves of temptations, the soul is often caught up in rapture, in order that it may contemplate a knowledge of the Divine Presence, (a Presence which it can feel, but which it can never fully enjoy,) it is well said of this man who is tempted, after his many labours, He will see His face in exultation. But because the more a man contemplates heavenly things, the more does he amend his earthly doings, after the grace of contemplation he fitly adds the righteousness of his doings. And He will render to man his righteousness. It is called our righteousness, not as being of ourselves, but as made ours by the Divine bounty: as we say in the Lord's prayer, Give us this day our daily bread. [Matt. 6, 11] See we both call it ours, and yet pray for it to be given us. For it becomes ours, when we receive it: but yet it is God's, because it is given by Him. [Luke 11, 3] And it is therefore God's, as of His gift, and it becomes truly ours, by virtue of our accepting it. It is in this way then that God in this place renders to man his righteousness: not that which he had of himself, but that which he received, having been so created as to have it; and in which, having fallen, he would not continue. God therefore will render to man that righteousness unto which he was created, that he may take delight in clinging to God, that he may dread His threatening sentence, that he may no longer trust the alluring promises of the crafty serpent. For our ancient enemy ceases not daily to do the very same thing which he did in Paradise. For he endeavours to pluck out the words of God from the hearts of men, and to plant therein the false blandishments of his own promising. He day by day softens down the threatenings of God, and invites to the belief of his false promises. For he falsely promises temporal blessings, to soften down in men's minds those eternal punishments which God threatens. For when he promises the glory of this life, what else does he do but say, Taste, and ye shall be as gods? [Gen. 3, 5] As if he said plainly, Lay hold on worldly desires, and appear lofty in this world. And when he endeavours to remove the fear of the Divine sentence, what else does he say but the very words he used to our first parents, Why hath God commanded you that ye should not eat of every tree of paradise? [Gen. 3, 1] But because man has, by the Divine gift, recovered on his redemption that righteousness, which he lost long since after his creation, he exerts himself more vigorously against the allurements of crafty persuasion, because he has learnt by experience how obedient he ought to be; to the Divine command. And him whom sin then led to punishment, his own punishment now restrains from sin: in order that he may be the more fearful of offending, the more, through the fear of punishment, he blames the evil he has done. ... — Morals on the Book of Job, Book XXIV Augustine of Hippo: "He has announced himself, his face radiant with joy," ready to sustain temptation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will look on men, and will say, I have sinned. He would not know himself to be a sinner, if he had not righteousness. For no one detects his own deformity, except when he has begun to be upright. For he who is altogether deformed, cannot perceive what he really is. But he who is conscious that he is a sinner, has begun in some measure to be righteous; and from being righteous, blames his conduct when yet unrighteous. And by this accusation of himself he begins to cleave to God; when, passing a righteous sentence against himself, he condemns that in himself, which he perceives to be displeasing to Him. This man then, having regained his righteousness, exclaims, I have sinned. And the expression which precedes deserves notice, He will look on men; and it is then subjoined, and will say, I have sinned. For some persons know not that they have sinned, because they do not observe men. For were they to observe men, they would more readily acknowledge how much they had fallen beneath men by sin. And though Holy Scripture is sometimes accustomed to put 'men' for those who savour the things of men, as the Apostle says, For whereas there is among you envying and strife, are ye not carnal, immediately subjoining, Are ye not men? [l Cor. 3, 3] Yet sometimes it calls those 'men,' whom reason distinguishes from the beasts, that is, whom it shews to be unaffected by the bestial influence of passions. To whom the Lord says by the Prophet, Ye, the flock of My pasture, are men. [Ez. 34, 31] For the Lord in truth feeds them, whom carnal pleasure does not affect as it does the beasts. But, on the other hand, they who yield to the desires of the flesh, are no longer called men, but beasts. As is said by the Prophet of some who were dying in their sins, The beasts rolled in their dung [E.V. The seed is rotten under their clods.] [Joel 1, 17] For for beasts to rot in their dung, is for carnal men to finish their life in the filth of lust. For they are said to be no longer men, but beasts, of whom it is said by the Prophet, Every one was neighing after his neighbour's wife; [Jer. 5, 8] and of whom another Prophet says, Their flesh is as the flesh of asses, and their issue the issue of horses. [Ez. 23, 20] And hence it is said by David, Man, when he was in honour, did not understand, he has been compared to senseless beasts, and made like to them. [Ps. 49, 20] Since then those are called men, who are supported by reason and justice, and those are termed irrational animals, who are slaves to carnal pleasure, it is well said of this penitent, He will look on men, and will say, I have sinned. As though it were said, He beholds the examples of holy men, and considering himself in comparison with them, he discovers that he is sinful. For if a person is desirous of most completely learning his real character, he ought no doubt to look at those who are different from himself: that from the comeliness of the good he may measure the extent of his own deformity, by that of the goodness he has left. For by those who possess every good quality in abundance, he rightly considers of what he is in want. And he beholds in their beauty his own deformity, which he is able to endure within himself, but not to perceive. For a man who wishes to judge of darkness ought to look at the light, in order to see by it what to think of that darkness, by which he is prevented from seeing. For if a sinner looks at himself, without having learnt the character of the righteous, he in no way comprehends himself to be a sinner. For he cannot really see himself; for not knowing the brightness of the light, what else, on looking at himself, does he behold but darkness? We ought then to look at the conduct of the righteous, in order to gain an accurate knowledge of our own. For what they seem to be, is proposed as a kind of model for our imitation. The life of good men is a living study; whence the same righteous men are not undeservedly termed books in the language of Scripture; as it is written, The Books were opened, and another Book was opened, which is the Book of Life; and the dead were judged out of those things which were written in the Books. [Rev. 20, 12] For the Book of Life is the very sight of the approaching Judge. In this are written as it were, all His commands, for whoever beholds it, soon understands by the testimony of conscience what he has omitted to do. The Books also are said to be opened, because the conduct of just men, in whom the commands of heaven are seen impressed in act, is then made manifest. And the dead were judged out of those things which are written in the Books; because in the conduct of the righteous, which is set forth, they read as in an open book the good which they refused to do themselves, and are condemned on comparison with those who did it. In order therefore that each one then beholding them may not lament his own omissions, let him now observe in them what he should imitate. And this the Elect do not cease to do. For they study the conduct of their betters, and leave off their more depraved course of conduct. And hence in the Song of Songs it is said to Holy Church by the voice of the bridegroom, Thy two breasts are like two twin kids of the she goat, which feed among the lilies, until the day breathe, and the shadows incline. [Cant. 4, 5. 6.] For what are the two breasts, except the two peoples coming from Jewry and from among the Gentiles, who are implanted in the body of Holy Church, by the purpose of wisdom, upon the secret of the heart. And they who are elected from these people, are compared to the young of the she-goat, because they are conscious through their humility that they are weak and sinful; but if any obstacles meet them in the way of worldly impediment, as they are hastening on by the power of love, they bound over them, and with the leaps of contemplation climb to the knowledge of heavenly things. And in order to do this, they study the examples of the Saints who have gone before. Whence they are said to feed amongst the lilies. For what is meant by lilies, but the conduct of those who say with all truth, We are unto God a sweet savour of Christ? [2 Cor. 2, 15] The Elect, therefore, in order to gain strength to attain the highest eminence, feed themselves to the full by beholding the sweet-scented and pure life of the just. They even now thirst to know the Lord, they burn with the fires of love, to be satiated with the contemplation of Him. But because they are unable to do so while still in this life, they feed meanwhile on the examples of the fathers who preceded them. And hence the time of their feeding on the lilies is appropriately defined by the words, Until the day breathe, and the shadows incline. For as long as we are passing along the shades of this mortal state, till the dawn of the eternal day, we need to be refreshed with the examples of the righteous. But when the shade of this temporal corruption has inclined, when this mortal state has passed away, because we behold the light of the day itself within us, we do not seek to be kindled with the love of it by the examples of others. But now, since we cannot as yet behold it, it is specially necessary for us to be roused by looking at the conduct of those who have followed it perfectly. Let us see then how beauteous is the activity of those who pursue their course, and learn how disgraceful is the sloth of the sluggish. For as soon as we behold the conduct of the virtuous, do we condemn ourselves with the punishment of confusion within. Shame presently assails the mind; soon does guilt condemn us with just severity: and we are sore displeased even with that, in which perchance we still disgracefully feel pleasure. Whence it is well said by Ezekiel, Son of man, shew the temple to the house of Israel, that they may be confounded by their iniquities, and measure the fabric, and blush for all that they have done. [Ez. 43, 10, 11] For the temple of God. is shewn to the children of Israel to their confusion; when it is shewn to sinners to their confusion, with what great sanctity the soul of each righteous person shines forth, which God inhabits by His inspiration; in order that they may see therein the good which they slight, and blush in themselves at the evil which they commit. But to measure the fabric, is accurately to weigh the conduct of the righteous. But while we measure the fabric, we must needs blush at all that we have done: because the more accurately we consider and enquire into the conduct of the good, the more severely do we reprove in ourselves all our iniquity. But the Prophet is rightly told, to shew the temple. For since a sinner makes shifts not to consider the righteousness of the just, he should learn it at all events by the voice of the preacher. But to shew the temple to sinners, is to relate the deeds of the virtuous to those who refuse to consider them of their own accord. They then, as we said, who desire to attain to the highest eminence, must necessarily always attend to the progress of their superiors, in order that they may condemn their own fault with greater severity, as they behold in them a higher object of admiration. But why do we say this of sinners, when we see the workers of righteousness themselves also carried forward with so high a dispensation? For one receives the gift of wisdom, and yet reaches not the grace of extraordinary abstinence. Another is endowed with great power of abstinence, but yet is not enlarged in the loftiest contemplation of wisdom. Another is able to foresee all future events by the spirit of prophecy: but yet cannot alleviate the evils of present annoyance, by the gift of healing. Another by the gift of healing alleviates the evils which immediately annoy us, but yet, from not possessing the spirit of prophecy, is ignorant of the future. Another is able to give liberally to the indigent much of what is his own, but yet cannot boldly confront the evil doers. Another boldly confronts evil doers, in God's behalf, but yet refuses to give all his goods to the needy. Another by already constraining himself even from idle talk, subdues the wantonness of the tongue, but yet does not trample down the emotions of anger which still rise within him. Another now perfectly controls his rising passion, but still allows his tongue full range in pleasantry. What is it then, that this man needs that good quality, in which another is strong, and that another, though powerful in many ways, yet sighs for the lack of those excellencies, which he observes others abundantly enjoying? Except it be that we are so dealt with by a marvellous dispensation, that by means of this which another enjoys, and this man has not, the one may be shewn to be superior to the other: so that the more a man considers, from the virtues which he has not, that he is inferior to those that possess them, he may the more eagerly advance towards humility. And thus it comes to pass, that while they behold in each other something to admire, their separate virtues both keep them from loftiness of pride, and kindle in them a desire after greater progress. For we prepare ourselves with great anxiety to undertake our own improvement, when we observe in others that virtue which we have not ourselves. Whence the prophet Ezekiel, when he had described the flying animals, subjoined, And I heard behind me a voice of a great commotion, saying, Blessed be the glory of the Lord, from His holy place, and the sound of the wings of the living creatures, striking one against the other. [Ez. 3, 12, 13] For what must we understand by the wings of living: creatures, but the virtues of the Saints? For when they despise the things of earth, they rise on their wings to heaven. Whence it is rightly said by Isaiah, They who trust in the Lord shall renew their strength, they shall lake wings as eagles. [Is. 40, 31] The flying creatures then strike one another with their wings, because the minds of the Saints, in their desires after heavenly things, are urged on by the mutual consideration of each other's virtues. For a man strikes me with his wing, who kindles me with desire of better things by the example of his own holiness. And I strike with my wing the next living creature, if ever I present to another person a good deed for him to imitate. But since we have said that the conduct of holy men is signified by these living creatures, let us raise our eyes to the light, and consider attentively with what mutual beating of their wings they excite each other. For Paul, when he surpassed the carefulness of other holy men, by labouring more vigorously in preaching, that he might keep himself from pride, and nourish his strength in the bosom of humility, declares in remembrance of his former cruelty, and on contemplating the innocence of all the Apostles, For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. [l Cor. 15, 9] And yet the chief ['primus,' 'principatus.'] of these same Apostles, as though in forgetfulness of the preeminence conferred on him, as if he were endowed with less wisdom, admires the wisdom which was in Paul, saying, As our most beloved brother Paul also, according to the wisdom given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood. [2 Pet. 3, 15. 16.] Lo, Paul admires innocence in the Apostles; lo, the chief of the Apostles admires wisdom in Paul. What then is this, except that holy men who mutually prefer others to themselves, from a consideration of their virtues, as flying animals touch each other with the stroke of their wings, in order that they may excite each other to higher flights, the more humbly they observe something in each other to admire? We must therefore infer from hence how anxiously we, who are lying in the lowest depth, should study the lives of those who are our superiors; if even they, who have already arrived at 'such a height of sanctity, are ever looking out for something to admire and imitate in others, in order that by walking in humility they may advance to greater things. But of these things the reprobate are ignorant: for they ever fix their eyes on the lowest objects. And if ever they come into the way of the Lord, they proceed not to trace the footsteps of those who are better, but always to look at the examples of those who are worse than themselves. Nor do they look at the conduct of those to whom they may humbly consider themselves inferior, but of those to whom they may proudly prefer themselves. For they look at those who are worse than themselves, to whom they boast that they are preferable, and therefore they cannot advance to better things, because they consider it sufficient for them that they surpass the very worst. Wretched men! they go on in their way, and yet look backward. In their hope indeed they do as it were put a foot before; but in looking to evil examples they turn their eyes behind them. They are anxious to appear upright, but take a crooked standard by which to find that they are such. For if they wish to know themselves as they really are, they should look at the examples, not of those who are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at 'men.' For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness, it is well said, He will look on men, and will say, I have sinned, and have truly done wrong, and I have not received as I deserved. Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself [E.V. He that is first in his own cause seemeth just.], [Prov. 18, 17] he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and have not received as I deserved. For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: For he hath delivered his soul from going onwards to destruction. Because when Divine Grace goes before us in good works, our free will follows it, we, who yield our consent to God Who delivers us, are said to deliver ourselves; and hence Paul when saying, I laboured more abundantly than they all, [1 Cor. 15, 1] for fear he should seem to ascribe his labours to himself, immediately added, Yet not I, but the grace of God which was with me. For since he had followed with his free will the preventing grace of God in him, he properly adds, with me, that he might neither be unthankful for the Divine gift, nor yet remain a stranger to the merit of free-will. But of him, who by gaining a knowledge of himself consented to Him Who set him free, he rightly says [al. 'it is rightly said.'], He hath delivered his soul from going onwards to destruction. It follows, But that it should live, and see the light. That is to say, the light of truth, which he could not see when dead in heart. Or certainly, because the Lord has said, I am the Light of the world, [John 8, 12] even the dead also shall behold the light, when all the ungodly shall have seen Him coming to judgment in the form of Manhood. But he lives, or beholds the light at that time, who has the eyes of his heart set free, and beholds Him in the form of the Godhead. — Morals on the Book of Job, Book XXIV Augustine of Hippo: "Save my soul, that it may not fall into corruption," in the temptation that would kill it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: All these things God worketh three times with every man. Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption, and his life to the destroyers. [ver. 22] But it was subsequently added, He shall pray unto God, and He will be favourable unto him, and he will see His face with joy; and he hath delivered his soul from going onward to destruction, but that it should live, and behold the light. [ver. 26] In these expressions, then, now collected and accumulated together, the bitterness of sorrow precedes, the joy of security comes after. And it is presently added, All these things God worketh three times with every man. As if he were to say, What I have said once of one person only, takes place three times in every person. But we must carefully consider what are these three times, wherein each man is affected with anxiety and sorrow, and is immediately after sorrow called back to the security of joy. For, as I before said, he had stated above, that grievous sorrow first depresses ['afficit'] us, and that great delight raises us up afterwards. If we watch then attentively, we find that these three stages of sorrow and joy succeed each other, in the mind of each of the Elect, in these following ways, that is to say, in his conversion, his temptation, and his death. For in that first occasion of conversion, which we have mentioned, great is the sorrow of a man, when, from considering his own sins, he wishes to burst the fetters of worldly cares, and to walk in the way of God along the course of a secure conversation, to cast aside the heavy burden of temporal anxieties, and to bear the light yoke of the Lord, in a bondage akin to freedom. For as he thinks on these things, there occurs to his mind that old familiar carnal pleasure, which, from having become inveterate, binds him the closer, the longer it has held him; and is the more loath to permit him to escape. And then what pain is there, and what anxiety of heart, when the Spirit calls him on one side, the flesh calls him back on the other, his love for his new life invites him on the one hand, his old depraved habits assail him on the other: on the one side he glows with longings for his heavenly country, and on the other has to bear in himself that desire of the flesh, which pleases him to a certain degree, even against his will? Of a man thus embittered it is rightly said, His bread becomes abominable to him in his life, and his soul hath drawn near to corruption, and his life to the destroyers. But because Divine Grace does not suffer us to be long exposed to these difficulties, it bursts the chains of our sins, and leads us quickly by its consolation to the liberty of our new life; and the joy which succeeds makes up for the former sorrow. And thus the mind of every one when converted rejoices the more on attaining its wishes, the more it remembers the pain it has endured in its endeavours after them. Unbounded is the joy of the heart: because in its hope of security it now draws near to Him, Whom it desires; so that it can rightly be said of it, He shall pray unto God, and He will be favourable unto him, and he shall see His face with joy. Or without question, He hath delivered his soul from going onwards to destruction, but that it should live, and see the light. But for fear a man should believe himself holy immediately on his conversion, and security should overthrow him, whom the contest with pain could not overpower, he is permitted, in the dispensation of God, after his conversion, to be wearied with the assaults of temptations. The Red sea was already crossed by his conversion, but enemies still oppose him to the face while in the wilderness of this present life. We leave already our past sins behind us, as the Egyptians dead on the shore. But destructive vices still assail us, as fresh enemies to obstruct the way on which we have entered to the land of promise. Our former offences, as enemies who were pursuing us, have been already laid low by the power of God alone. But the assaults of temptations meet us to our face like fresh enemies, to be overcome with our own endeavours also. Conversion in truth produces security: but security is commonly the parent of negligence. To keep security from generating carelessness, it is written, My son, in coming to the service of God, stand in justice and fear, and prepare thy soul for temptation. [Ecclus. 2, 1] For he says, not for rest, but for temptation, because our enemy is the more eager to conquer us as long as we are in this life, the more he discerns that we are rebelling against him. He cares not to buffet those, of whom he perceives that he can hold quiet possession. But he is excited the more vehemently against us, inasmuch as he is expelled from our hearts, as if from the rightful possession of his own habitation. It was this, which the Lord, in a kind of economy, typified in His own person. For he did not permit the devil to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign of our own future conversion, [Matt. 4, 1] that His members would have to endure more severely the wiles of temptation, after they were beginning to advance Godwards. After the first occasion then of sorrow and joy, which every one feels in his endeavour after conversion, does this second time succeed. Because a man is assaulted with the attack of temptations, in order that he may not become relaxed by the carelessness of security. And he is generally welcomed with great sweetness of consolation, at the beginning of his conversion, but he experiences afterwards the severe labour of probation. There are in truth three states of the converted; the beginning, the middle, and the perfection. But in this commencement they experience the charms of sweetness, in the mid-time the contests of temptations, but in the close the plenitude of perfection. Sweets then are first their portion, to comfort, afterwards bitternesses to exercise, and at last transcendent delights to confirm them. For every man too first soothes his bride with sweet blandishments, though he tries her when now united to him, with sharp reproofs, and possesses her, when she is proved, with thoughts of security. And hence also the people of Israel, on being summoned out of Egypt, when God betrothed Himself to the sacred marriage of the soul, was vouchsafed at first, in the place of pledges, the allurement of miracles; but, after marriage, is exercised with trials in the wilderness, and after trial, is confirmed in the land of promise with the plenitude of virtue. It first then tasted in the miracles that which it was to seek for; afterwards it was tried by hard trial, to prove whether it could keep safely what it had tasted; and at the last it also deserved to obtain a fuller enjoyment of that, which it had kept safe when put to the test of suffering. A gentle commencement therefore thus soothes the life of every convert, a rugged course proves it in the way, and afterwards full perfection gives it strength. For converts are frequently granted either the most perfect tranquillity in the flesh, or the gifts of prophecy, or the preaching of doctrine, or signs and wonders, or the grace of healing, immediately on their first commencement. But after this they are harassed by the severe trials of temptations, from which, when they first began, they believed themselves entirely free. And it is thus ordained in the dispensation of Divine Grace, to keep them from being assailed with sharp temptations at their first beginning. For, if bitter temptations were to befal them at the first, they would fall back with ease on the sins they bad abandoned, as having removed but a little distance from them. For they would be again involved from their very nearness, in the sins they first despised. Whence it is also written, When Pharaoh had let the people go, the Lord led them not through the way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they had seen war rising up against them, and might return to Egypt. [Ex. 13, 17] War [read 'bella'] then is removed out of the way of those who were coming out of Egypt: because, to those who leave the world, there is presented at first a kind of tranquillity, lest from being alarmed in the tenderness of their first beginning, they should return, through fear, to that world from which they have escaped. They feel, then, first the sweetness of security, they are first nurtured in quietness and peace. But having tasted this sweetness, they endure more patiently the contests with temptations, as they have found in God a higher object of affection. Whence also Peter is first led up into the mountain, first beholds the brightness of the Lord's transfiguration, [Mat.17, 1] and then is afterwards suffered to be tempted by a maid who questioned him; [Mat.26, 69] in order that, having become conscious of his state by his weakness under trial, he might recur with sorrow and love to the sight which he had beheld; and that, when the wave of fear was sweeping him onwards to the ocean of guilt, there might be an anchor of former sweetness, to keep him back. But the struggles with temptations frequently last as long, as the allurements on the first commencement. But frequently there is greater pleasure given at first, and less trial in the season of labour: and frequently again less pleasure at first, and greater trial in the time of labour. But a disproportionate perfection of strength never succeeds the labour of temptation: because every one is rewarded with the plenitude of perfection, according to the result of the contest. But a convert commonly fails, from believing that he has received the confirmation of perfection, when he is welcomed with certain gifts of grace, in the sweetness of his first beginning: and, from not knowing that they are only the comforts given to beginners, he regards them as the consummation of fulness. Whence it happens, that if assailed by any sudden storm of temptation, he suspects that he is overlooked by God, and lost for ever. But if he were not to place such full reliance on his first commencement, he would, when still prosperous, be preparing his mind for adversity, and would afterwards resist the assaults of sin with the more firmness, as having also foreseen them with greater sagacity. For, by foreseeing these evils, he bears them with greater calmness. But though he foresees, he does not at all decline the contest with them, for the course of our journey is not brought to a close without going through the dust of temptation. But every convert is generally assailed with such temptations, as he never remembers to have been attacked with, before the grace of conversion: not because this same root of temptation did not then exist, but because it did not shew itself. For the mind of man, when engaged with numberless thoughts, frequently remains in a manner unknown to itself, so as to be quite ignorant of what it is suffering: for while it is distracted with many matters, it is diverted from the inward knowledge of itself. But if it desires to have leisure for thinking upon God, and lops off the branches of distracting thought, it then beholds without obstruction, that which springs forth from the inmost depths of the flesh. For if a thistle is growing in the road, it is crushed by the feet of those who journey along it, and its surface is worn away by the constant passing of travellers, so as not to appear. But though the thorns do not shew themselves above and bear fruit, yet the root still remains concealed beneath. But if the feel of travellers have ceased to bruise and tread it down, whatever living power remained buried in the root soon rises to the surface, and shews itself. It advances in its growth, and comes into view by the thorns that it bears. So also in the heart of the worldly minded, some secret root of temptations seems to grow up with difficulty; for placed as it were in the pathway of daily life, it is crushed by the feet of thoughts which pass over it, and is so trodden down by countless cares, as if by many travellers, as not to be seen. But if the crowd of anxieties is removed by the grace of conversion from the pathway of the heart, so that no importunity of business wears, nor any tumultuous thoughts oppress it, then that which was before concealed is discerned, then the thorn of temptation, springing from the root of sin, freely inflicts its wound. But the hand of the righteous so acts against it, that, as far as may be, it is not covered and concealed, but torn up by the very roots. But till this is done, this thorn so troubles the mind of every convert, that he frequently feels as if nearly overwhelmed by sudden temptation, and fears that its wound has been inflicted with fatal effect to the very quick. But these assaults of temptation are frequently prolonged when they become common, and become, not sharper, but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that he stumbles, as it were, when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired; [ver. 22] or without question, His soul hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by our temptations ['probari reprobari'], not to be cast away, (as it is written, But God is faithful, who does not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, [1 Cor. 10, 13]) He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. So that of this man tempted and delivered it may be justly said, He shall see His face with joy; and, He hath delivered his soul from going onward to destruction, but that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain. For after the struggle of conversion, after the pain of probation, there still remains a hard temptation; because he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful thoughts. And yet it is written, Woe to you who think on that which is unprofitable. [Mic. 2, 1] And again, In the day when the Lord shall Judge the secrets of men, [Rom. 2, 16] after having said before, Their thoughts mutually accusing or excusing one another. [ib. 15] And again, Crafty lips in heart, and in heart they have spoken evil. [Ps. 12, 2] And again, For in your heart ye work iniquity on the earth. [Ps. 58, 2] But when the soul has once forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, they think of themselves only, and of Him, Whom they are approaching. Their fear increases, as the retribution of righteousness approaches nearer. And as the dissolution of the flesh is hastening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death, He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man's mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever. For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings ['pietate'] of the fathers who have gone before us? And yet David says, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. [Ps. 143, 2] Paul when saying, I am conscious of nothing to myself, cautiously added, Yet am I not hereby justified. [1 Cor. 4, 4] James says, For in many things we offend all. [James 3, 2] John says, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] What will then the planks do, when the columns tremble? Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear? The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have lasted some tranquillity in this life, it is staggered when the instant of its death comes on; so that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired. Or certainly, on account of the punishment of fear, that which is there subjoined, His soul hath drawn near to corruption, and his life to the destroyers. But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recompense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with joy. Or certainly, He hath delivered his soul from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity. And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afflicted and thus delivered, All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, ... — Morals on the Book of Job, Book XXIV Gregory the Dialogist: That he may recal their souls from corruption, and enlighten them with the light of the living. For that is the light of the dying which we behold with our bodily eyes. But they who still live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us within, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid. — Morals on the Book of Job, Book XXIV Augustine of Hippo: "But he preserved my soul from death. He has nothing left but the passage of death. "That in the midst of the light my soul may publish its praises; Then there will be no more supplications, because there will be no more miseries. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as through haughtiness of pride he goes back from what is inward. For, because he seeks to be approved of outwardly as a man of learning, he loses inwardly the fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling soon vents itself in empty words. For he subjoined, saying, Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to say, answer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace, and I will teach thee wisdom. He shews what opinion he has of himself by this expression in which he says, Attend, O Job, and hearken unto me, and hold thy peace while I speak. For it is enormous pride to exact respect from one's elder, and to impose silence on one better than one's self. But because holy preachers, when reproving others, frequently turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification of those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying, But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately, But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered, but immediately burst forth with that, of which he was full within, and shewed how he stood in his own eyes, by saying, Hold thy peace, and I will teach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu, when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he added immediately. Hold thy peace, and I will teach thee wisdom. But because haughty men are puffed up by swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons... — Morals on the Book of Job, Book XXIV Gregory the Dialogist: Eliu also pronounced and said these things likewise. For what is meant by this word 'pronounced' but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. — Morals on the Book of Job, Book XXIV Augustine of Hippo: "Eliu answered again," as it is said elsewhere: He continued. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hear my words, O ye wise men, and listen to me, ye learned. For the ear trieth words, and the throat discerneth meats by the taste. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. But the true preacher of wisdom says, I am a debtor both to the wise, and to the unwise. [Rom. 1, 14] But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality... — Morals on the Book of Job, Book XXIV Olympiodorus of Alexandria: Because of the former accusations that he had brought against his hearers, Elihu soothes them now with softer words by calling them wise men who know righteousness and honesty. — COMMENTARY ON Job 34:1-6 Augustine of Hippo: "You who possess wisdom, give ear to my words:" the ear that hears supernatural truths. 3., "For the ear discerns discourse," the carnal ear. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let us choose to us judgment, and let us see among ourselves what is the best. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin. He complains that Job had spoken these things, [See chap. 27, 2] which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. — Morals on the Book of Job, Book XXIV Augustine of Hippo: "Car-Job said, I am right. What did he say good when he said that? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "The lie is in the sentence he has brought against me. That is why he said, "I was hoping for goods." But this hope was not founded; so there was a lie. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Clement of Alexandria ((as quoted by Nicetas of Heraclea, AD 1100)): Calmness is a thing which, of all other things, is most to be prized. As an example of this, the word proposes to us the blessed Job. For it is said of him, "What man is like Job, who drinks up scorning like water?" For truly enviable, and, in my judgment, worthy of all admiration, a man is, if he has attained to such a degree of long-suffering as to be able with ease to grapple with the pain, truly keen, and not easily conquered by everybody, which arises from being wronged. — Nicetas Bishop of Heraclea Gregory the Dialogist: What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men? Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked. For he says, What man is like Job? That we may be sure to understand, No one. And he subjoins, Who drinketh up scorning like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one's thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil, Hast thou considered My servant Job, that there is none like him on the earth? [Job 1, 8] Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written, In the mouth of the, foolish is a rod of pride, [Prov. 14, 3] because in truth he knows how to smite sharply, but not to sympathize with humility. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. [Eccles. 12, 11] But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come'? [Matt. 3, 7] Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? [Acts 7, 51] Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? [Galatians 3, 1] and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by saying, I thank my God always on your behalf, for the grace of God, which is given you in Christ Jesus, that in every thing ye are enriched by Him. [l Cor. l, 4, 5] He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies his soothing expressions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. [1 Cor. 5, 6] He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing up their praises, So that nothing is wanting to you in any grace, waiting for the revelation of our Lord Jesus Christ. [1 Cor. 1, 7] I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly after, But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. [l Cor. l, 10. 11.] Of which contentions he afterwards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] See with what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers. For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cherish what is right, and cut off with punishment what is wrong. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, I beseech you, brethren, by the mercy of God, that ye all speak the same thing, and that there be no schisms among you. [1 Cor. 1, 10] Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. [2 Cor. 12, 11] Yet in this humility he did not give up discipline, since he immediately 'added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Christ. [2 Cor. 4, 5] But he lost not in this humility the justness of discipline, for he says to the same, offending, What will ye? shall I come to you with a rod? [1 Cor. 4, 21] and so on. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying, What man is like Job, who drinketh up scorning as water, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood... — Morals on the Book of Job, Book XXIV Julian of Eclanum: "Who is there like Job, who drinks up scoffing like water?" [Job is compared with one] who reproves God's judgments, despises them and thinks that they must be considered vile. "Who goes in company with evildoers"; since he has an ill feeling against the judgments of God, he does not differ at all from those who are proven to be impious by the injustice of their actions. — EXPOSITION ON THE BOOK OF Job 34:7-8 Gregory the Dialogist: For he hath said, A man will not please God, even though he run with Him. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to 'truth in his words of reproof, whom pride of mind within removes far away from the same truth? It follows, Therefore hearken unto me, Ye men of understanding. Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly... — Morals on the Book of Job, Book XXIV Augustine of Hippo: "He said, He who walks in the presence of God will not be visited. He believes him deceived, because he supposes that he fulfilled all his works in this hope; or that he thought that God does not try to reward him, he who walks in his presence. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let unmercifulness ['impietas'] be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man. He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means always the case in this life, namely, that He renders to each man according to his work, and according to his own ways. [see Rev. 22, 12. 2 Cor. 5, 10.] For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. [Eccles. 8, 14] God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid... — Morals on the Book of Job, Book XXIV Julian of Eclanum: "Therefore, hear me, you who have sense, far be it from God that he should do wickedness. For according to their deeds he will repay them." Since, according to the rules of debating, it is easier, in general, that they both lie rather than saying the truth. Here, as they speak against each other, it is nonetheless proven that the arguments of both are true. In fact, what Elihu says cannot be completely proved by holy Job to be false, and what Job asserts cannot be proven to be untrue. Therefore the fact that God repays according to the deeds of each one, though not in everybody, can be proven in many; on the other hand, Job is convinced by testimonies that God does not repay [many]. So, in a sense, it is evident that what both say is true: according to Elihu, [God] does not repay everybody; according to Job, he did not repay many. — EXPOSITION ON THE BOOK OF Job 34:10-11 Augustine of Hippo: "Far from God ungodliness," who would refuse reward to him who walks in his presence; and if he visited him by temptation, there would still be no impiety or injustice. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For truly God will not condemn without cause, nor will the Almighty subvert judgment. The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some respect without cause, since sin was not blotted out, but merit increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made? In order, namely, that thou mayest understand, No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating. But these points are brought together, in order that he might plainly point out, that if Almighty God does not neglect to govern by Himself the world which He created, He most certainly governs aright that which He created aright; that He does not order in unmercifulness that which He fashioned in mercy; and that He Who provided for their being before they were made, does not forsake them after their creation. Because then He is present to rule, Who was the First Cause at their creation, He therefore does not omit to take care of us. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: If he hath directed his heart towards Him, He will gather to Himself his spirit, and his breath. The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath. He uses, namely, spirit for inward thoughts, but breath, which is drawn through the body, for outward actions. For God, then, to draw the spirit and breath of man to Himself, is for Him so to change us both within and without, to turn towards Him in our desires, that nothing outward may any longer please the mind, and that the flesh (even if it wishes it) may not endeavour to attain any inferior object; but that the whole man may have its inward desires kindled towards Him from Whom it springs, and may bind itself closer to Him without, by self-control. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: All flesh shall fail together, and man shall return to ashes. For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted me, I did penance, and after Thou hadst shewed to me, I smote my thigh. [Jer. 31, 19] For what is understood by the thigh, but carnal pleasure? And what his saying, After Thou hadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said, I no longer live, but Christ liveth in me. [Gal. 2, 20] Eliu also properly subjoined in this place, And man shall return to ashes. For every one who is involved in sin, forgets his mortal condition, and while he is still puffed up with pride, remembers not that he is earth. But when, after the grace of his conversion, he is touched with the spirit of humility, what does he call to mind that he is, but ashes? David had already returned to ashes, when he said, Remember, Lord, that we are dust. [Ps. 103, 14] And Abraham had returned to ashes, saying, I will speak to my Lord, though I am dust and ashes. [Gen. 18, 27] And though death had not yet dissolved their living flesh unto earth, yet in their own opinion they were that, which they foresaw without doubt they were about to be. Hence it is said in another place, Thou wilt take away their breath, and they will fail, and will return to their dust. [Ps. 104, 29] But what is meant by their breath, but the breath of pride? Let their breath then be taken away, that they may fail; that is, feel themselves to be nothing in themselves, when the breath of pride is withdrawn. And let them return to dust, that is, let them be humbled by their infirm condition. It is on account of this very dust, to the recollection of which those are recalled who consider themselves, that it is said by Wisdom, The righteous shall shine, and shall run to and fro like sparks among the reeds. [Wisd. 3, 7] For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. For consumed by the flame of holiness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, Remember, O Lord, that we are dust. It is well said then that when God draws the breath of a man to Himself, all flesh will fail together, and man will return to ashes. These words of Eliu are true and important. — Morals on the Book of Job, Book XXIV Gregory the Dialogist: If then thou hast understanding, hear what is said, and listen to the voice of my words. All haughty men have this peculiarity, that when they perchance entertain any acute sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits of others. It is the fate of these wretched men, to be more in the dark the more they see; for while they look at subtleties, they overlook themselves; and the more acutely they perceive their wisdom, the more fatally do they fall through pride. But they would look into subtleties to some use, if in what they bring forward they were to see themselves. For Eliu said above, If thou hast any thing to say, answer me; speak, for I wish thee to appear just. [Job 33, 32] But now he says, If thou hast understanding, hear what is said. See how his pride gradually advances in increase of expression. He doubted above whether blessed Job could bring forward what was just. He now makes it a question if he can even hear what is said. He said there, If thou hast any thing to say, answer me. As though he were to say, Say something, if at least thou wilt be able to speak worthily. But here he says, If thou hast understanding, hear what is said. As though he said plainly, Hear me, if thou wilt be able to hear worthily. These are the daily declensions which take place in the heart of the wicked, by which they are unceasingly sinking to worse; because while they carelessly neglect smaller faults, they break out wickedly into greater. It had already resulted from his pride that he doubted whether blessed Job could say what was just. But through neglecting to watch this fault in himself, he arrived at greater wickedness: so as not only to doubt that he could possibly say what was just, but even to despair of his understanding himself when speaking what was just. Wherefore the sin of pride must be cut up at once by the very roots, that when it springs up secretly it may be cut off vigilantly, so that it may not gain vigour by growth, or strength by habit. For it is a hard matter for a man to detect in himself inveterate pride, because in truth, the more we suffer under this sin, the less do we see of it. For pride is generated in the mind exactly as darkness in the eyes. For the wider it spreads itself, the more does it contract the light. Pride then grows up gradually in the heart, and when it has extended itself wider and wider, it closes entirely the sight of the mind which suffers from it, so that the captive mind can both suffer from the haughtiness of pride, and yet be unable to behold that under which it suffers. But because haughty men, as we have said, sometimes hold sound views in an unsound way, and know how to invent good arguments, but scorn to state them aright; Eliu, after the haughty pride with which he had said, If thou hast understanding, hear what is said, subjoins... — Morals on the Book of Job, Book XXIV John Chrysostom: Did you see? He did not dare come to the conclusion that he is [just]; with great discretion he avoided asserting it plainly. Not only by participating in the universe, or in the creation or in his power, we must realize his justice, but also by participating in his own nature and acts. He hates the wicked and loves human beings. He is not like us, who keep away from sin not because of our aversion to vice but because of the fear of punishment. Where does [this fear] come from? From the fact that he "hates injustice and makes the wicked perish." "He, who is eternal," he adds. Elihu is right in introducing the concept of eternity because God is not required every day and for every action to give explanations about what happened; it is usual that God manages a matter whose fulfillment must extend over a long period. Therefore, do not anticipate the conclusion of a fact, and do not try to understand the judgment of God before everything has been completed, because you will get no profit from your hurriedness. That is why he says, eternal and just. All past testifies to him. Is it possible that he has changed now? — COMMENTARY ON Job 34:12-17 Gregory the Dialogist: Can he be healed that loveth not judgment? How dost thou so much condemn him that is just? He uttered a proper sentiment, but it ought not to have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said. But Eliu considered only what he was saying, but did not consider to whom he was saying it. For blessed Job loved judgment, since he knew how to weigh his causes carefully with the Lord. Nor had he condemned Him that is just: but humbly enquired, when involved in grief, why he had been smitten when without sin. He loves judgment, whoever examines his own ways minutely, and enters into the secret chambers of his heart, and there considers what the Lord bestows on him, and what he owes to the Lord. But how had blessed Job not acted thus, who used to offer such frequent sacrifices in expiation for his sons, even on account of their thoughts? Because then Eliu said, that he that loveth not judgment cannot be healed, accusing blessed Job of not loving judgment, and of having condemned Him who is just, he immediately subjoins the righteousness of that same righteous One, that is, the Lord... — Morals on the Book of Job, Book XXIV Ephrem the Syrian: "Who says to a king, 'You scoundrel!' " These words are referred to God, who is the King of kings and rulers, and exercises his power on everyone, so that no rich or poor is privileged. — COMMENTARY ON Job 34:18-19 Gregory the Dialogist: Who saith to a king, Apostate: who calleth leaders ungodly. We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord's sake, as in the Lord's place. For they exalt themselves with pride of heart within, and despise all under them in comparison with themselves, nor do they advise them with condescension, but oppress them with authority: because, in truth, they set themselves up with lofty thoughts, and do not acknowledge themselves to be equal with those over whom they happen to rule. Against this pride it is said in the Book Ecclesiasticus, Have they appointed thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] This pride the Lord also reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. [Ez. 34, 4] For the good advice which they offer to their subjects, they bring out as ordering, rather than as advising with them: for the very reason, that to say any thing to them as if they were on equal terms, they consider a degradation. For they rejoice in their singular preeminence, and not in the equality of their creation. But because the Lord carefully considers those swelling hearts of rulers, it is well said against them, Who saith to a king, Apostate. For every haughty ruler falls into the sin of apostasy, as often as, through pleasure at his ruling over men, he rejoices in his peculiar distinction. For he considers not under Whom he himself is, and exults over his equals, for that he is as it were not their equal. But whence is it that this root of evil springs up in the heart of rulers, unless it be in imitation of him, who, having scorned the society of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every ruler, as often as he prides himself on ruling over others, is cut off, by falling into pride, from dependence on the Chief Ruler of all: and, because when he despises his equals who are subject to him, he does not acknowledge the supreme dominion of Him under Whom all are equal; it is rightly said, Who saith to a king, Apostate. But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would lead them into the way of piety, if they did but present a pattern of humility to the eyes of their subjects. But he is an ungodly leader, who diverges from the path of truth, and who, when falling headlong himself, invites his followers to the precipice. He is an ungodly leader who points out the way of error by setting examples of pride. Paul was afraid of being an ungodly leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither of you nor yet of others, when we might have been a burden as the Apostles of Christ, but we became as children in the midst of you. [1 Thess. 2, 6] He had become as a child in the midst of them, because he was afraid lest he should set example of pride, if he claimed, among his disciples, the honour due to his high station. He was afraid, in truth, lest if he were to seek for himself the power of pastoral authority, the flock committed to him should follow him along precipitous places, and lest he, who had undertaken an office of piety, should be leading to ungodliness those who followed him. It is therefore necessary for a person in high place to take special care what example he sets his subjects, and to know that he is living for all those, over whom he knows he is placed. He should be especially watchful not to pride himself on his being set above others, lest he should exact too immoderately the privileges of rightful authority, lest the rule of discipline should be converted into the severity of pride, and lest by the power he possessed of restraining his subjects from wickedness, he should pervert the more the hearts of those who behold him; and lest (as was before observed) he should become a leader of impiety by means of his pious office. A man, however, ought not to undertake to guide others, who does not know how to lead them in holy living; lest he, who has been appointed to reprove others' faults, shall himself commit the sin which it was his duty to cut off. Let rulers therefore take special care to live for themselves and those under them: to hide in the bosom of their mind the good which they do, and yet furnish thereby an example of good behaviour for the benefit of those who follow them; to correct the faults of their subjects by doing judgment, and yet not pride themselves at the severity of this same punishment; to be content with slightly reproving certain faults, and yet not to relax the bonds of discipline by this lenity; to overlook, and bear with other evils, and yet not to suffer them to make head by their overlooking them. These things are laborious, and, unless Divine grace support, hard to keep. But it is rightly said by the Book of Wisdom of the coming of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall be to them who are in high places. [Wisd. 6, 5] Since therefore people too commonly launch out into pride from the power of rule, and pride itself is counted as an impiety by the strict Judge, it is well said by Eliu of the Lord, Who calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety. A person then who is appointed to rule over men, must be especially careful, within the secret chambers of his mind, to preside in the seat of humility. And when others stand before him without, as he gives his sentence, he should with watchful eye behold Him, before Whom he is hereafter to stand to be judged for these very matters: that so he may behold Him with greater confidence, when he has seen Him, the more anxiously he trembles now before Him, Whom he does not behold. Let him consider then, that he who is hardly able perhaps to satisfy so strict a Judge for his own soul, has, from his ruling over so many subjects, so many souls (so to speak) singly to answer for to Him, at the time for rendering his account. And if this thought continually penetrates the mind, it crushes all the swelling of pride. And a careful ruler will be called neither an apostate king, nor an ungodly ruler, the more anxiously he regards the power he has received not as an honour, but as a burden. For he that is well pleased at being a judge now, feels no pleasure at beholding the Judge then. For the faults which are committed from the desire of obtaining power, cannot be numbered. But authority is then alone properly exercised, when it is held not in love of it, but in fear. And in order that it may be properly administered, necessity, and not our own desire, should, in the first place, impose it on us. But it neither ought to be abandoned through fear when once undertaken, nor, again, embraced as an object of desire; for fear a person should, as if by reason of humility, be guilty of greater pride, in contemning and shrinking from the course of the Divine dispensation: or should cast off the yoke of his Heavenly Ruler, the more his own private authority over others gives him pleasure. When power then is possessed it must not be greedily loved, but patiently endured; in order that then, at the judgment, it may be a light burden to our comfort, as we know it now for a service which is heavy to be borne. — Morals on the Book of Job, Book XXIV Augustine of Hippo: "He is ungodly, he who says to the king," You do wrongly. You do not have to speak so, because you are not an impious man. Notice, "he that saith," and not he that saith; it would not be enough, to be impious, to have said in passing; we are really responsible when we act. habitually. "And to princes: You act in the most impious manner. As if he were saying to the Angels: Except Michael your leader, you all act in the most impious way. And if we accuse of so much. impiety the princes, much more the king will be accused: — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor. The very mode of man's creation shews, how far he surpasses all things beside. For the reason which has been conferred on man proclaims how far a rational nature surpasses all things which are deficient in either life, or sense, or reason. And yet, because we close our eyes to inward and invisible objects, and feast them on those which are seen, we most commonly esteem a man, not for what he is in himself, but from what is accidental to him. And since we do not look at what a man is in himself, but what he can do, in our acceptance of persons we are influenced, not by the persons themselves, but by what accidentally belongs to them. And thus it comes to pass, that even that person is inwardly despised by us, who is outwardly held in honour; for whilst he is honoured for that which is about him, he is, from his own doings, placed low in our judgment. But Almighty God examines the conduct of men, solely on the nature of their deserts, and frequently inflicts severer punishment, from the very fact, that He has here given greater opportunities of serving Him. As the Truth Itself bears witness, saying, To whom much is given, of him much will be required. [Luke 12, 48] Whence it is now well said by Eliu, Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor. But by prince, or tyrant, may be understood every proud person; but the humble may be designated by the poor. He does not regard then a tyrant, when disputing against the poor, because He declares that He knows not, in the judgment, any proud men who now oppress the life of the humble, saying, I know you not, whence ye are. [Luke 13, 25] And because He thus destroys him, when He wills, by His power, as He created him, when He willed, by His power, is fitly added in argument, For they are all the work of His hands. — Morals on the Book of Job, Book XXV Gregory the Dialogist: Suddenly shall they die, and the people shall bow down at midnight, and pass away. However long it be before the ungodly are taken out of this life, they are taken away suddenly, and at an instant, since they know not how to foresee their end by thinking on it. That is sudden to any one, which he has not been able to think of beforehand. That rich man was taken away suddenly, who left the barns which he was preparing, and found the place of hell, which he was not looking for. He was employing his soul in thinking in one direction, he parted with it in another by his sentence. He fixed his thoughts on one object when alive, he experienced another when he was dying. For he left those temporal things, which he had long engaged in, and he found eternal things which he did not look for. Whence, in consequence of this his blind ignorance, it is well said to him by the Divine sentence, This night do they require thy soul of thee. [Luke 12, 20] For that soul was taken away by night, which was lost in blindness of heart. That was taken away by night, which refused to enjoy the light of consideration, in order to foresee what it would suffer. Whence the Apostle Paul rightly says to his disciples who are thinking on future things, But ye, brethren, are not in darkness that that day should overtake you as a thief. Ye are all the children of light, and children of day; we are not of the night, nor of darkness. [l Thess. 5, 4. 5.] For the day of death seizes as a thief in the night, when it casts out the souls of foolish men, which do not look onward to the future. Whence it is here also fitly subjoined, And the people shall bow down at midnight, and pass away. They bow down and pass away at midnight, who are brought low and swept away by the darkness of their negligence. They will then be bowed down by the sentence of the Judge, who now refuse to bend with humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed down against their will in death. Whence is it said to Holy Church, of the converted children of her persecutors, The sons of them who humbled thee, shall come bending to thee. [Is. 60, 14] And he says properly of dying peoples, not that 'they will pass along,' but pass away, because simply by living in the world we are daily coming to an end, and we pass along this present life, as though wearing a track in a road. But that men live subject to death, is a kind of journeying deathwards. And every day we pass of our life, we are approaching as it were on our journey by as many steps to the appointed spot. But the very increase of our years, is a wearing them away; for the length of our life begins to be not so much as it was at first. But the first man was so fashioned, that, as time passed on, he remained stationary, so as not to journey on together with it. For he remained still, as the moments hasted away; since he did not approach to the end of his life, through the increase of his days. And he stood the firmer, the closer he clung to Him who is ever stationary. But after he touched the forbidden thing, having offended his Creator, he began to pass onward together with time. Having lost, namely, the stability of an immortal condition, the stream of mortal being engulphed him. And, while borne along by youth to age, and by age to death, he learned, as he journeyed on, what he was when he remained stationary. And because we are sprung from his stock, we retain, like shoots, the bitterness of our root. For because we derive our origin from him, we inherit his course of life, at our birth, so that every moment of every day that we live, we are constantly passing away from life, and the length of our life decreases by the very means by which it is believed to increase. Since then we are daily proceeding, as our years increase, to the issue of death, it is well said of the dying, not that they pass along, but pass away. For they pass along, even while they live, but pass away, as they die. It follows, And they will take away the violent without hand. Thou understandest, 'The divine judgments.' But they will take him away without hand, who was violent with his hand. They will take him away without hand, because, namely, he is snatched away, by the violence of a sudden death, invisibly, who used visibly to spoil others. He beheld those whom he spoiled, but beholds not him who hurries him away in death. The violent therefore is taken away without hand, because he both beholds not his spoiler, and yet is hurried along. And there follows him a severer sentence, the longer great forbearance is extended [al. 'was first granted.'] to him when sinning: because the severity of God punishes a sinner the more strictly, the longer it has borne with him. But it is frequently the case, that while the Divine mercy is waiting for sinners, they plunge into greater blindness of heart. Whence it is written, Knowest thou not that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, thou treasurest up for thyself wrath against the day of wrath, and revelation of the righteous judgment of God? [Rom. 2, 4. 5.] Observe, then, that while the man of violence is spoiling those whom he is able, is oppressing the weak, and indulging a long time all his sinful desires; because he is not smitten at once, and because his punishment is deferred to the end, his most wicked conduct is believed not to be observed by God. — Morals on the Book of Job, Book XXV Augustine of Hippo: "They acted wickedly, when their weakness drove them away. Their exclusion strangely blinded them when, because of their weakness, they were deprived of this vision which discovers with what wisdom God leads everything, and disposes of everything. They went astray in their thoughts, to the point of believing that God was forgetting his creatures. So the emptiness was in their souls, when in the midst of their trials they implored the help of men instead of praying to God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For His eyes are over the ways of men, and He considers all their steps. For He was then believed not to observe them, while this man of violence was committing, unpunished, all the wickedness he could. God was supposed not to behold the deeds of the ungodly, because He was delaying to condemn them justly; and His great forbearance was regarded as a kind of carelessness. The wicked also himself believed that he was not observed by God in the commission of sin, as often as he sinned without being punished. To whom it is said by a certain wise man, Say not, I have sinned, and what harm hath happened to me? [Ecclus. 5, 4] He does not wish to correct the wickedness, for which he has not suffered the punishment it deserved: and the more mercifully he is spared, the more sinfully is he urged on to wickedness: and, despising the long-suffering of the Divine forbearance, he has added to his faults, from the very circumstance that should have led him to correct them. As is said by this very Job, God gave him a place for repentance, but he misuses it in his pride. [Job 24, 23] Frequently, also, because he does not suffer immediately the punishment he deserves, he considers that his conduct is not displeasing to God. Let him go then now, and launch forth presumptuously into every kind of blasphemy. Let him take his fill of his sinful pleasures; let him spoil others' goods, and satiate himself with the oppression of the innocent. And, because he is not yet smitten, let him consider that his ways are not observed by God, or, what is worse, that they are approved of by Him. There will fall on him, full surely, there will fall on him, a sudden and everlasting blow. And he will then acknowledge, that every thing is observed by God, when he sees himself condemned, by an unexpected death, in retribution for all his guilt. He will then open, in his torment, the eyes which he long kept closed in sin. He will then perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. The ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though he were to say, Because He does not at last leave those sins unpunished, which He long looks on with forbearance. For, behold! He has suddenly swept away the violent man, and his sins which He endured with patience, He has cut off with punishment. Let no one say then, when he beholds any ungodly man heaping up sin without restraint, that God does not notice the conduct of men. For he who is long tolerated, is swept away suddenly. But he calls the steps of men, either our separate actions on which we are engaged, or the alternating motives of our inmost thoughts, by which, as if by steps, we either depart far from the Lord, or approach near to Him by holiness. For the mind approaches by so many steps nearer to God, as it makes progress in so many holy emotions. And, again, it departs so many steps further from Him, as it becomes depraved by so many evil thoughts. Whence it is frequently the case that, though the emotion of the mind does not come forth in action, yet the sin is already perfected, by reason of the guilt itself of the thought. As it is written, Hand in hand, the wicked shall not be innocent. [Prov. 11, 21] For hand is wont to be joined with hand, when it rests at ease, and no laborious employment exercises it. Hand therefore in hand, the wicked shall not be innocent. As though he were saying, Even when the hand rests from sinful deeds, yet the wicked, by reason of his thoughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion. We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in truth exclaim by the Prophet, Put away the evil of your thoughts from before Mine eyes. [Is. 1, 16] But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and open to His eyes. [Heb. 4, 13] — Morals on the Book of Job, Book XXV Gregory the Dialogist: There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Having their mind obscured with darkness. [Eph. 4, 13] And it is written again of the oblivion which comes on us at death, In that day all their thoughts shall perish. [Ps. 146, 4] Since then whatever is thought of during life is utterly consigned to oblivion by death, oblivion is a kind of shadow of death. For as intervening death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory. It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither unacquainted with men's evil thoughts, nor forgetful of their evil deeds, (except indeed they are blotted out of His sight by penitence,) it is appropriately observed, There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. As though he were to say, No one is hidden from His judgment, for this reason, that it is impossible for Him either not to behold what we do, or to forget what He beholds. Although 'darkness,' or 'the shadow of death,' can be understood likewise in another sense. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it was before: that so it ceases to be what it was, and begins to be what it was not. Because then the true Light, our Creator, I mean, is obscured by no vicissitude of change, and overshadowed by no defects in His own nature; but it is His nature to shine forth unchangeably, darkness and the shadow of death are said not to exist in Him. Wherefore it is written elsewhere, With Whom is no variableness, nor shadow of turning. [James 1, 17] And hence again, Paul the Apostle says, Who only hath immortality, and dwelleth in the light which no man can approach unto. [l Tim. 6, 16] But since we all know that both the soul of man and angelic spirits were created immortal, why is God alone said by the Apostle to have immortality, unless it be that God alone truly dies not, since He alone is never changed? For the soul of man would not fall, if it had not been changeable. And, banished also from the joys of Paradise, if it were not capable of change, it would never return to life. But, in endeavouring to return to life, it is compelled to bear with its defects, from its alternation and change. Because then it was fashioned out of nothing, it is of itself ever sinking beneath itself, unless kept up by the hand of its Maker to a condition of holy desire. Since then it is a creature, it has a downward tendency. For it considers, that of its own strength, it is able only to fall headlong; but it holds firmly to its Creator, with the hand of love, lest it should fall, until it passes over to unchangeableness, and lives really immortally, because unchangeably. The Angelic spirits also were made changeable by nature, so as to fall of their own accord, or to stand from their own will. But, because they humbly chose to cling to Him, by Whom they were created, they overcame the changeableness which was in them, by remaining immutably at the firm, so that they deservedly rose above the liability to change, to which they would have been subject in the order of their nature. Since then it is the property of the Divine Nature alone, not to suffer the shades of ignorance and change, let it be justly said, There is no darkness, and there is no shadow of death, where they, who work iniquity, may be hid. For the more unchangeably that eternal light shines, which is God Himself, the more piercingly does It see, and It is neither ignorant of what is hid, since It penetrates all things, nor does It forget the things It has penetrated, because It lasts on without change. And consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light: that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself. Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. — Morals on the Book of Job, Book XXV Augustine of Hippo: "No place, not even the shadow of death, will hide these guilty ones: the shadow of death is not made to hide them. It is as it is said: "The old men have no wisdom; Because old age does not necessarily bring wisdom. And elsewhere: "Do not greet the heretic (2):" that is not why he is heretical. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For it is no longer in the power of man to come near to God for judgment. This verse requires the greater discussion, the more painful is that which it speaks of, if it is neglected. Here doubtless that judgment is not designated which punishes by eternal retribution, but that which, conceived by the mind, cleanses through our conversation [al. 'conversion.']. For whoever is afraid of being condemned by the first of these does not desire to approach near it. By its being said then, For it is no longer in the power of man to come near to God for judgment, it is pointed out at once that there is a kind of judgment, which is at last desired even by the damned and reprobate. And what is that, but this of which Paul the Apostle speaks, For if we would judge ourselves, we would not be judged? [l Cor. 11, 31] and of which it is said by the Prophet, There is no judgment in their goings, [Is. 59, 8] and of which David says, The honour of a king loveth judgment, [Psalms 99, 4] namely, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is written again, Be judged before the Lord, and wait for Him. [Job 35, 14] He in truth is judged before the Lord, who beholds the Lord in his heart, and examines into his conduct with anxious enquiry, beneath His presence. For a man waits for Him the more confidently, the more he daily examines his life with suspicion. For he, who comes to His final judgment, is no longer judged before Him, but by Him. Of this judgment also the Lord speaks by the Prophet to the forgetful soul, Put Me in remembrance, that we may plead together; tell me, if thou hast any thing, that thou mayest be justified. [Is. 43, 26] For the mind of every one ought anxiously to enquire into its pleas before God, and the pleas of God against itself. It should weigh carefully either what good things it has received from Him, or what an ill return it has made for His goodness by wicked living. And this the Elect never cease to do day by day. Whence Solomon well says, The thoughts of the righteous are judgments. [Prov. l2, 5] For they, approach the secret chambers of the Judge, in the recesses of their own heart; they consider how sharply He smites at last, Who long patiently bears with them. They are afraid for the sins which they remember they have committed; and they punish by their tears the faults which they know they have perpetrated. They dread the searching judgments of God, even in those sins, which they perchance cannot discover in themselves. For they see that that is observed by Divine Power, which they, through human weakness, do not see in themselves. They behold the severe Judge, Who strikes a heavier blow the slower He is in coming. They contemplate also the assembly of the holy Fathers seated with Him in judgment, and blame themselves for having slighted either their words or their examples. [2 Cor. 6, 2] And, in this secret chamber of inward judgment, constrained by the sentence of their own conscience, they chasten with penitence, that which they have committed through pride. For they there count over whatever comes against, and assails them. There do they crowd before their eyes every thing they should weep for. There do they behold whatever can be searched out by the wrath of the severe Judge. There do they suffer as many punishments as they are afraid of suffering. And, in the sentence thus conceived in the mind there is present every agency which is needed for the fuller punishment of those convicted by it. For the conscience accuses, reason judges, fear binds, and pain tortures. And this judgment punishes the more certainly, the more inward is its rage; because it does not come to us from any thing without. For when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been: and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle of the heart the Lord required, when He said, by the Prophet, I attended and hearkened: no man speaketh what is good, there is no one that doth penance for his sin, saying, What have I done? [Jer. 8, 6] He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab, reproving himself, saying, Hast thou seen Ahab humbled before Me? therefore because he hath humbled himself for My sake, I will not bring the evil in his days. [1 Kings 21, 29] Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, and torture our former selves by penitence. Let us not cease to judge ourselves, while it is in our power. Let us carefully attend to what is said, For it is no longer in the power of man to come near to God for judgment. For it is a property of reprobates to be ever doing wrong, and never to repent of what they have done. For they pass over, with blinded mind, every thing that they do, and do not acknowledge what they have done, except when they have been punished. But it is the custom of the Elect, on the other hand, to examine daily into their conduct from the very first springs of their thoughts, and to drain to the bottom, whatever impurity flows forth from thence. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day. For in this life, to stand still, is, in itself, to go back, as it were, to our old state, and when the mind is left undisturbed, it is overpowered by an old age, as it were, of torpor: because by neglecting itself, and by losing insensibly its proper strength, it wastes away, unknown to itself, from the appearance of its former power. Whence it is said by the Prophet, under the character of Ephraim, Strangers have devoured his strength, and he knew it not, but even gray hairs are sprinkled on him, and he himself was ignorant of it. [Hos.7, 9] But when the mind enquires into itself, and examines itself carefully with penitence, it is renewed from this its old nature, by being bathed with tears, and kindled with grief; and, though it had been well nigh frozen with the chill of age, it glows afresh by a supply of the zeal of inward love. Whence the Apostle Paul warns his disciples, who were growing old by contact with this mortal life, saying, Be renewed in the spirit of your mind. [Eph. 4, 23] But both the examples of the Fathers, and the precepts of holy Scripture, assist us much in acting thus. For if we look at the doings of the Saints, and lend an ear to the Divine commands, the sight of the one and the hearing of the other inflames us. And our heart is not benumbed with torpor, when it is urged on by imitation of them. Whence it is well said to Moses, The fire on the altar shall always burn, which the priest shall feed, putting wood on it every day in the morning. [Lev. 6, 12] For the altar of God is our heart, in which the fire is ordered always to burn: because it is necessary that the flame of love should constantly ascend therefrom to God. And the priest should put wood thereon every day, lest it should go out. For every one who is endowed with faith in Christ, is made specially a member of the Great High Priest, as Peter the Apostle says to all the faithful, But ye are a chosen race, a royal priesthood. [1 Pet. 2, 9] And as the Apostle John says, Thou hast made us a kingdom and priests to our God. [Rev. 1, 6] The Priest therefore feeding the fire on the altar, must place fuel on it every day; that is, every faithful person must never cease to collect together in his heart as well the examples of those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply fuel to the fire. For since our new life within daily grows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord. But it is rightly subjoined in this place, And when the burnt offering is placed upon it he shall burn the fat of the peace offerings. [Lev. 6, 12] For whoever kindles within himself this fire of love, places himself upon it as a burnt offering, because he burns out every fault, which wickedly lived within him. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the altar of his own heart, and kindled himself with the fire of love. And the fat of the peace offerings smells sweetly from this victim: because the inward fatness of new love, making peace between ourselves and God, emits from us the sweetest odour. But since this self-same love continues inextinguishable in the heart of the Elect, it is there fitly subjoined, This is that perpetual fire, which shall never go out on the altar. [Lev. 6, 13] This fire in truth will never go out on the altar, because the glow of love increases in their minds even after this life. For it is the effect of eternal contemplation, that Almighty God is loved the more deeply, the more He is seen. But that we are delivered from the depths of this life, when aided by the Divine warning, and the examples of those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well; [Jer. 38, 11] for ropes and old rags are let down, in order to raise him out of it. For what is typified by the ropes but the precepts of the Lord? For since they both bind us fast, and snatch us away when involved in evil doings, they tie, as it were, and draw us, they confine and raise us up. But for fear he should be cut, when bound, and dragged by the ropes, old rags are at the same time lowered down: because the examples of the old fathers strengthen, that the Divine commands may not alarm us. And, by comparing ourselves with them, we presume that we are able to do that, which we shrink from, through our own weakness. If then we are anxious to be raised from the depth, let us be fastened with ropes, that is, let us be bound by the precepts of the Lord. But let old rags also be placed between, for the ropes to be held better by their means: that is, let us be supported by the examples of those of old times, that the subtle precepts may not, as they raise up, wound us who are infirm and timid. The Apostle Paul used to apply, as it were, some old rags, when he adapted the examples of the ancients to his spiritual precepts, in order to raise up his disciples, saying, The righteous had trial of mockings and scourging, moreover also of bonds and imprisonments: they were stoned, they were sawn asunder, were tempted, were slain with the sword. [Heb. 11, 36, 37] And shortly after, Having therefore so great a cloud of witnesses placed over us, laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before us; [Heb. 12, 1] and again, Remember those who are placed over you, who have spoken to you the word of God, whose faith imitate, looking to the end of their conversation. [Heb. 13, 7] He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors. Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for judgment. For we are reminded of what we cannot do then, in order that we may not neglect, now, what we can do. But behold, engagements occupy our minds, and, from their constant contact with us, turn away the eye of our mind from self consideration. For our mind is distracted by those visible things, which it beholds, and when it is employed outwardly, it forgets what is going on in itself within. But the Divine voice pierces it with its terrible sentences, like so many nails, to keep it vigilant; that man may, at least when startled with fear, tremble at the secret judgments hanging over him, which he pretends not to see, when overwhelmed by torpor. For, as we said above, the mind is weighed down, by being fatally accustomed to the habits of the old life, and is lulled as in sleep on these outward objects which it beholds; and after having once wasted its strength in seeking after visible things without, it has lost all its power for contemplating invisible things within. Whence it is now necessary that the mind which is detached by visible objects, should be smitten with invisible judgments, and that, since it has laid itself low by its evil indulgence in these outward objects, it should seek, at least when smitten, that which it has forsaken. But behold, Holy Scripture transfixes drowsy hearts with a kind of dread, in order that they may not cling to those things which come to nothing without, but which have eternally ruined them within. It points out to us what is decreed by the secret sentence, in order that these outward things may not be too much thought of. It informs us what is doing above us with regard to us, in order that we may turn the eyes of our heart from these outward and temporal objects, to the secret of the inward disposal. — Morals on the Book of Job, Book XXV Ishodad of Merv: "For he has not appointed a time for anyone to go before God in judgment," that is, recognize the power of God and do not consider him as a man, and do not desire to be with him in judgment, as he brings afflictions to many criminals as their punishment but makes the righteous prosper and increase instead of them. — COMMENTARY ON Job 34:23 Gregory the Dialogist: He shall break in pieces many and without number, and shall make others to stand in their stead. For after much had been said, concerning the punishment of the wicked, there is suddenly introduced the secret judgment, mercifully and justly passed upon us: how some lose that which they appeared to hold fast, and some receive that which others deservedly lose. This is daily occurring. But because the end of both parties is not seen as yet, it is less dreaded. For the reprobate never acknowledge their fault, excepting when under punishment. And because punishment is deferred, the fault is made light of. But they fall from a state of righteousness, and others, on their fall, obtain the place of life. But they think not of their fall, since they do not consider the death which awaits them for ever. For did they but turn their eyes to what they are about to suffer there, they would tremble at what they are doing here. But it is plain to all that Almighty God will make a public enquiry at that final ordeal, so as to give up some to torments, and admit others to a participation of the heavenly kingdom. But that is now daily taking place by a secret, which is then made manifest by a public, judgment. For either searching, or ordering, the hearts of men, one by one, with justice and mercy, He casts forth some of them to outward pursuits, and leads others on to those which are within. He inspires these to seek for inward joys, and leaves those to think, for their pleasure, on outward things. He raises the mind of these to heavenly objects, and immerses the pride of the others in the basest desires. But the hearts of other men are shut up from human sight, and it is not known who is rejected; since the thoughts of each man cannot be penetrated. For oft times, though the heart be evilly disposed, the deliberation of thought has not been carried into effect, and a man is perhaps still constrained within by habit, who already wanders abroad in his mind. But such an one, whoever he be, fell in the sight of the inward Judge, as soon as he departed in desire from seeking for things within. But others, sometimes, after a course of evil living, revive, with sudden affection, to a hope of heaven, and they who had dissipated themselves by sinful conduct, bring themselves back, by self reproof, to the bosom of inward repentance. And men still looking back to this conduct, think them still to be such, as they knew them to be in behaviour. But they themselves, on the other hand, by the examination of strict consideration, attack their former life as they remember it to have been; and it is known what they were, but what they have now begun to be is not known. In both then of these classes it is frequently the case, that both they who in the judgment of men seem to stand, are already fallen in the sight of the Eternal Judge: and that those who are still fallen before men, already stand firm in the sight of the Eternal Judge. For what man could suppose that Judas, even after the ministry of the apostleship, would lose his portion in life? And who would believe, on the other hand, that the thief would find a means of life even at the very instant of his death? But the Judge secretly presiding, and discerning the hearts of these two persons, mercifully established the one, and justly crushed the other. He cast forth the one with severity, He drew the other within of His mercy. And hence in announcing even by His Prophet, that some would fall and others be raised up at the time of His passion, He well says, I mingled My drink with weeping. [Ps. 102, 9] For drink is drawn in from without, but weeping pours out from within. For the Lord then to mingle drink with weeping, is for Him to draw some within, from outward things, and to cast off others from an inward to an outward condition. He shall break in pieces, then, many and without number, and shall make others to stand in their stead. But, as was said before, this breaking is first wrought within, in order to its being afterwards displayed without. By this breaking the outward parts of some sometimes appear to be still sound, while the inward parts have already rotted away. For it is written, Before ruin the heart is exalted. [Prov. l6, 18] They are smitten then on the very point in which they are proud. Whence it is written, I have broken their heart which committeth fornication, and which departeth from Me. [Ez. 6, 9] For to delight outwardly in forbidden objects, is to commit fornication within. But this very pride of the haughty man is a great crushing of his heart. For he falls from the integrity of sound health, just as he is puffed up with pride, on account of any virtue. For proud men despise God, and, forsaking the glory of the Creator, seek their own. And, for them to have lost the support of their superior, and to have sunk back on themselves, is for them to have already fallen. They are crushed too because, having abandoned the things of heaven, they seek the earth. For what greater crushing can there be, than, having forsaken the Creator, to seek the creature, having forsaken the joys above, to be eager only for things below? Whence it is well said by the Prophet, But He humbles sinners even to the earth. [Ps. 147, 6] For when they have lost heavenly things, every thing which they thirst after is earthly, and while they endeavour to seem greater, that which they seek after is of less value. Of whom it is well said by Jeremiah, Departing from Thee they shall be written in the earth. [Jer. 17, 13] But it is said on the other hand of the Elect, Rejoice, because your names are written in heaven. [Luke 10, 20] This crushing, then, first steals on in the mind, in order that it may afterwards advance in outward act. It shakes first the foundation of the thoughts, in order to smite afterwards the fabric of conduct. We must labour therefore with the greatest care, in order that it may be avoided in the place where it takes its rise. For it is written, Keep thy heart with all watchfulness, because life proceedeth from it. [Prov. 4, 23] And it is written again, From the heart proceed evil thoughts. [Matt. 15, 19] We must watch, therefore, within, lest the mind should fall, when it is exalted. Let us guard within all that we do without. For, if once the rottenness of pride has eaten into the marrow of the heart, the empty husk of outward appearance speedily falls. But we must observe, that, while some are said to receive strength to stand firm, when others fall, the number of the Elect is shewn to be fixed and definite. Whence it is said also, to the Church of Philadelphia, through its Angel, Hold fast that which thou hast, that another take not thy crown. [Rev. 3, 11] By this announcement then, in which it is said, that the life of some is exalted, and that of others is crushed, both the hope of the humble is cherished, and the pride of the haughty brought low: since those can forfeit the good qualities of which they are proud, and these enjoy the good things, which they were despised for not possessing. Let us tremble, then, at the blessings we have received, and not despair of those who have not yet obtained them. For we know what we are to-day; but we know not what we may become after a little while. But these persons whom, perchance, we despise, can begin late, and yet surpass our conduct, by their more fervent zeal. We must fear, therefore, lest he should rise, even on our fall, who is now derided by us, who are standing firm: although, indeed, he knows not how to stand firm himself, who has learned to ridicule him, who is yet unsteady. But the Apostle Paul, enforcing this dread of heavenly judgments, into the hearts of his disciples, says, Let him that thinketh he standeth, take heed lest he fall. [l Cor. 10, 12] But by saying, He breaketh in pieces, and by adding immediately, without number, he desired either to express the number of the reprobate, which surpasses the amount of human calculation; or he, certainly, wished to point out, that all who perish are not reckoned in the number of the Elect, and that they are therefore innumerable, as running beyond the number. Whence the Prophet, on beholding that as many, at this period of the Church, believe only in appearance, as it is doubtless certain exceed the number and amount of the Elect, declares, They are multiplied above number. As though he were saying to many who are entering the Church, Even those come to the faith in appearance only, who are excluded from the number of the kingdom, because in truth they surpass by their multiplicity the number of the Elect. Whence also it is said by the Prophet Jeremiah, The city shall be built to the Lord, from the tower of Ananehel, even to the gate of the corner, and it will go forth beyond the standard of measure. [Jer. 31, 38] For no one in truth is ignorant that Holy Church is the city of the Lord. But Ananehel is interpreted the grace of God, and two walls meet together in a corner. The city of the Lord is said therefore to be built from the tower of Ananehel, even to the gate of the corner: because Holy Church, beginning from the loftiness of Divine grace, is built up, as far as to the entrance of both peoples, namely, Jew and Gentile. But because, as its members increase, reprobates also are included therein, it is fitly added, And it will go forth beyond the standard of measure: because it is extended even to those who, transgressing the standard of justice, are not within the number of the heavenly measure. Whence it is said also to the same Church by Isaiah, For thou shall spread forth on the right hand, and on the left, and thy seed shall inherit the Gentiles. [Is. 54, 3] For it is extended in so great a multitude of Gentiles, to the right hand, when it admits some to be justified. And it is extended to the left also, when it admits into itself some who will even remain in sin. On account of this multitude, which lies beyond the number of the Elect, the Lord says in the Gospel, Many are called but few are chosen. [Matt. 20, 16] But, because some are crushed, while others are chosen, in consequence of the deserts of the sufferer, and not from the injustice of Him who punishes, (for God is not unjust, Who inflicteth wrath [Rom. 3, 5]) — Morals on the Book of Job, Book XXV Gregory the Dialogist: For He knoweth their works, and therefore will He bring night on them, and they shall be crushed. It is specially to be understood, that every sinner is, in two ways, crushed in the night; either when he is struck by the suffering of punishment from without, or when he is blinded by a secret sentence within. He falls at night, when he loses for ever the light of life, by the last judgment. Whence it is written, Bind him hands and feet, and send him into outer darkness. [Matt. 22, 13] For he is then sent of force into outer darkness; because he is now blinded of his own will with darkness within. But, again, the sinner is crushed at night, when, condemned by the overthrow of former sinners, he finds not the light of truth, and knows not what he ought to do for the future. For every sin, which is not speedily wiped out by penitence, is either a sin, and a cause of sin, or else a sin, and the punishment of sin. For a sin which penitence does not wash away, soon leads on, by its very weight, to another. Whence it is not only a sin, but a sin, and a cause of sin. For, from that sin, a succeeding fault takes its rise, by which the blinded mind is led on to endure greater bondage from another. But a sin which arises from a sin, is no longer merely a sin, but a sin, and a punishment of sin. Because Almighty God obscures, by a just judgment, the heart of a sinner, that he may fall into other sins also, through desert of his former sin. For the man whom He willed not to set free, He has smitten by forsaking him. That, then, is not improperly called the punishment of sin, which, in consequence of a just blindness having been inflicted from above, is committed by way of punishment for former offences. And it is the result of a system, ordained indeed above, but thrown into confusion by men's wickedness below, that a preceding sin is the cause of that which follows, and, again, a subsequent sin the punishment of that which precedes it. This seed, as it were, of error, Paul had clearly observed in the unbelieving and unstable, when saying, Who when they had known God, glorified Him not as God, neither were thankful, but became vain in their thoughts. [Rom. l, 21] But he immediately added that which sprang up from this seed of error, saying, Wherefore God gave them up to the desires of their own heart unto uncleanness, to dishonour their own bodies between themselves. [Rom. l, 24] For because, though knowing God, they wittingly committed the sin of pride, they are also so blinded as not to be aware of the sin they are committing. And they who are unwilling to follow their own understanding in sin, that is the cause of sin, are deprived of the light of understanding in sin, that is the punishment of sin. The pitfal of subsequent sins is covered over by the demerits of former sins, in order that he, who knowingly commits sin, may afterwards fall, even unwittingly, in other sins. It is provided, in fact, that some faults are smitten with other faults, in order that their very growth in sin may be the punishment of sinners. For because Almighty God grants time for repentance, which human wickedness perverts, nevertheless, to the practice of its own iniquity, our guilt is doubtless permitted to increase by the just judgment of God, in order that it may be heaped up, for Him to strike it at last a heavier blow. For hence the Apostle Paul says again of certain persons, To fill up their sins alway. [1 Thess. 2, 16] Hence it is to John by the voice of the angel, He that hurteth let him hurt still, he that is filthy let him be filthy still. [Rev. 22, 11] Hence David says, Add iniquity unto their iniquity, that they may not enter into Thy righteousness. [Ps. 69, 27] Hence again it is said of the Lord by the same Psalmist, Suggestions ['Immissiones'] by evil angels He made a way for the path of His anger. [Ps. 78, 49. 50.] For the Lord justly permits the heart which has been weighed down by former demerits, to be deceived also by the subsequent persuasions of malignant spirits, for, when it is deservedly led into sin, its guilt is increased in its punishment. Whence also the Lord is said to have made a way for His wrath out of a path. For a way is broader than a path. But to make out of a path a way for His wrath, is, by strictly judging to extend the causes of His wrath, that they who refused, when enlightened, to act rightly, may, when justly blinded, still so act as to deserve a greater punishment. Hence it is said by Moses, The sins of the Amorites are not yet full. [Gen. 15, 16] Hence the Lord says by the same Moses, For their vine is of the vineyard of Sodom, and their stock is of Gomorrah. Their grape is a grape of gall, and the cluster of bitterness is in them. Their wine is the fury of dragons and the rage of asps, which cannot be healed. Are not all these things stored up with Me, and sealed up in My treasures? In the day of vengeance I will repay them. [Deut. 32, 32-35] How many of their sins has He revealed, and yet He immediately subjoins, In the time when their foot shall have stumbled. Behold, their most abominable misdeeds are described, and yet for the day of vengeance, their subsequent fall is looked forward to, whereby their faults are to be heaped up to the full. They already have enough to deserve punishment; but their sin is still suffered to increase, in order that, sinning, a heavier punishment may torture them. Sin, the cause of sin, already deserves punishment; but it is still deferred, in order that sin, the punishment of sin, may supply an increase of suffering. But frequently one and the same sin is also a sin such as is both a punishment, and a cause of sin. We shall make this more plain, by bringing forward some instances. For unrestrained gluttony excites the fulness of the flesh to the heat of lust. But lust, when committed, is frequently concealed either by perjury or murder, for fear it should be punished by the vengeance of human laws. Let us suppose to ourselves then, that a man has given the reins to his gluttony, that, being overcome by his gluttony, he has committed the sin of adultery, that being detected in adultery, he has secretly murdered the husband of the adulteress, lest he should be brought to judgment. This adultery then, standing between gluttony and murder, springing from the one, and giving being to the other, is a sin, and both the punishment, and the cause of sin also. It is in truth a sin of itself, but the punishment of sin, because it has increased the guilt of gluttony; but it is the cause of sin, because it also gave birth to the subsequent murder. One and the same sin, then, is both the punishment of the preceding, and the cause of the subsequent, sin: because it both condemns past sins, while it adds to their amount, and sows the seeds of future sins, to deserve condemnation. Because then the eye of the heart is blinded by previous sins, that blindness which confuses the mind of the sinner, by condemning him for his former offence, is properly designated 'night:' because by this the light of truth is concealed from the eye of the sinner. It is therefore well said, For He knoweth their works, and therefore will He bring night on them, and they shall be crushed. Because, as has been often observed, they doubtless commit previous offences, in order that they should be involved again in sin by the darkness which follows, so that they are now as unable to behold the light of righteousness, as they were unwilling to behold it when they were able. But the Lord is said to bring night on them, not because He Himself brings on the darkness, but because He does not enlighten in His mercy the darkened hearts of sinners. So that His having blinded men in the night is His not having willed to deliver them from the gloom of blindness. — Morals on the Book of Job, Book XXV Augustine of Hippo: "They will lift up at night, and they will be humbled. "Above them be what was below; that is to say, they are overwhelmed because they were at their feet. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hath smitten them as ungodly men, in the place of beholders. In holy Scripture the word 'as,' is wont to be used, sometimes for resemblance, sometimes for reality. For it is for resemblance, as when the Apostle says, As sorrowful, yet always rejoicing: [2 Cor. 6 10] but for the reality, as John says, We beheld His glory, the glory as of the Only-Begotten of the Father. [John 1, 14] But in this passage it makes no difference, whether it is put for resemblance, or reality: for, in whatever way it is taken, the evil life of the wicked is plainly signified. But holy Scripture specially calls unbelievers 'ungodly.' For sinners are distinguished from ungodly by this difference, that though every ungodly man is a sinner, yet every sinner is not ungodly. For even a man who is godly in the Faith can be called a sinner. Whence John says, If we say that we have no sin, we deceive ourselves. [1 John 1, 8] But a man is properly called 'ungodly' who is estranged from the holiness of religion. For of such the Prophet says, The ungodly shall not rise up in the judgment. [Ps. 1, 5] But Holy Church is called the place of beholders. For people rightly assemble therein, in order that the True Light, which is God Himself, may be seen. Whence it is said to Moses, There is a place by Me, and thou shall stand upon a rock, when My Majesty passeth by. [Ex. 33, 21. 22.] And shortly afterwards, I will take away My hand, and thou shalt see My back parts. [ib. 23.] For, by the place, is typified the Church, but by the rock, the Lord, but by Moses, the multitude of the people of Israel, which did not believe, when the Lord was preaching upon earth. It stood, therefore, on the rock, beholding the back of the Lord, as He was passing by: because in truth having been brought into Holy Church, after the Passion and Ascension of the Lord, it obtained a knowledge of the faith in Christ, and beheld the back parts of Him, Whose presence it had not seen. Let it be said, then, of those whom Divine Vengeance finds within Holy Church, still persisting in their iniquities; let it be said of these, whose conduct Paul describes thus, Who confess that they know God, but in words they deny Him: [Tit. 1, 16] let it be said of these, He hath smitten them as ungodly in the place of beholders. For they were standing in that place, where they seemed to see God. They loved darkness in that very place, where the light of truth is beheld. And although they had had their eyes opened in faith, yet they kept them closed in their works. Whence it is also well said of Judaea, Her watchmen are blind, because, namely, they did not behold in works that which they saw in profession. Whence it is written also of Balaam, Who falling hath his eyes open. [Num. 24, 16] For, falling in works, he kept his eyes open in contemplation. In like manner these also, who open their eyes in faith, and who see not in works, who are placed, from their appearance of piety, within the Church, are found, by their ungodly conversation, without the Church. Of whom it is well written in another place, I saw the ungodly buried, who when they were alive, were in the holy place, and were praised in the city, as men of just works. [Eccles. 8, 10] But the very tranquillity of the peace of the Church conceals many under the Christian name, who are beset with the plague of their own wickedness. But if a light breath of persecution strikes them, it sweeps them away at once as chaff from the threshing floor. But some persons wish to bear the mark of Christian calling, because, since the name of Christ has been exalted on high, nearly all persons now look to appear faithful, and from seeing others called thus, they are ashamed not to seem faithful themselves; but they neglect to be that which they boast of being called. For they assume the reality of inward excellence, to adorn their outward appearance: and they who stand before the heavenly Judge, naked from the unbelief of their heart, are clothed, in the sight of men, with a holy profession, at least in words. But some persons maintain the faith in their inmost heart, but are not careful to live faithfully. For they assail in their conduct that which they reverence in profession. And it frequently happens that they lose, by Divine judgment, even that which they wholesomely believe, through the wickedness of their lives. For they unceasingly pollute themselves by wicked deeds, and do not believe that the vengeance of just judgment can fall in retribution upon this conduct. And frequently, when they neglect to live strictly, they fall into unbelief, even when no one persecutes them. For they who do not believe that a strict judgment is hanging over them, who imagine that they can sin, without being punished for it; how can they either be, or be called, faithful? For to believe that due punishment cannot be inflicted on their unrepented wickedness, is to have lost their faith. Because then they scorn to maintain works worthy of faith, they lose even the faith which they seemed to possess. And the language of destroying enemies over these is fitly mentioned by the Prophet, under the character of Jerusalem. For it is said by them, Make her void, make her void, even to the foundation thereof. [Ps. 137, 7] For Paul says, Other foundation can no man lay but that which is laid, which is Christ Jesus. [l Cor. 3, 11] Destroying enemies, then, make Jerusalem bare, even to the foundation, when evil spirits, having first destroyed the edifice of good works, draw away also the firm foundation of religion from the hearts of the faithful. For works are built on faith, as a building on a foundation. To have laid bare then even to the foundation, is, after having overthrown good works, to have scattered the strength of faith. Hence also it is said to Judaea by Jeremiah, The sons also of Memphis and Taphnis have polluted thee even to the head. [Jer. 2, 16] For to be polluted even to the head, is, after a habit of evil deeds, to be corrupted in the very sublimity of the faith. For when abandoned spirits involve the soul of any one in wicked works, but cannot pollute the integrity of his faith, they pollute, as yet, the inferior members, as it were, but reach not to the head. But whoever is corrupted in the faith, is at once defiled even to the head. For a malignant spirit reaches, as it were, from the inferior even to the higher members, when, defiling the outward conduct, it corrupts with the disease of unbelief the pure loftiness of the faith. Because then all these things are hidden from the eyes of men, but are open to the sight of God, and many die, without faith, in this abode of faith itself, let it be rightly said, He hath smitten them as ungodly men, in the place of beholders. For they exhibit themselves, before men in the Church, as godly persons, but because they cannot escape the Divine judgments, they are smitten as ungodly. And it tends to increase their punishment, that each of them, having been thrown together with the faithful in the Church, wittingly despised the verity of the faith. And a heavier punishment follows them, as the knowledge of good living also attends them in the examples of righteous men. For the righteous and faithful brethren who are now set before them, are so many witnesses to assail them in the coming judgment. They know, therefore, that which they neglect to follow. — Morals on the Book of Job, Book XXV Augustine of Hippo: "He has destroyed the wicked who thought themselves brilliant with glory. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who departed from Him, as it were on purpose. For we must understand that a sin is committed in three ways. For it is perpetrated either through ignorance, or infirmity, or of set purpose. And we sin more grievously from infirmity than through ignorance, but much more grievously of set purpose than from infirmity. Paul had sinned from ignorance, when he said, Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, because 1 did it ignorantly in unbelief. [1 Tim. 1, 13] But Peter sinned through infirmity, when the single word of a damsel shook in him all that strength of faith, which he had spoken of to the Lord, and when he denied, with his voice, the Lord Whom he held firm in his heart. [Matt. 26, 69. and 33.] But because a sin of infirmity or ignorance is wiped away the more easily, as it is not wilfully committed, Paul amended by knowledge the points on which he was ignorant: and Peter strengthened the root of faith which was moved, and, as it were, withering away, by watering it with his tears. [Ib. 75.] But those persons sinned intentionally, of whom the Master Himself said, If I had not come, and spoken unto them, they would not have sin, but now they have no excuse for their sin. [John 15, 22] And a little after, They have both seen, and hated, both Me and My Father. [Ib. 24] For not to do good is one thing, to hate a teacher of goodness another: as it is one thing to sin from precipitancy, and another thing to sin deliberately. For a sin is often committed from precipitation, which yet is condemned on thought and deliberation. For it frequently happens that a man through infirmity loves what is right, and cannot perform it. But to sin deliberately is neither to love nor to do what is good. As it is therefore sometimes a heavier offence to love sin than to commit it, it is, in like manner, more sinful to hate righteousness, than not to have performed it. There are some then in the Church, who so far from doing good, even persecute it, and who even detest in others, what they neglect to do themselves. The sin of these persons is in truth not committed from infirmity or ignorance, but of intention alone: because, namely, if they wished to do what is right, and were unable, they would at least love in others, what they neglect in themselves. For were they but only to wish for it themselves, they would not hate it when done by others. But because they despise in their lives, and persecute with severity the very same good qualities which they know and hear of, it is rightly said, Who departed from Him of purpose. Whence also it is rightly subjoined, And would not understand any of His ways. For he says not, they understand not through infirmity, but they would not understand; because men frequently also despise the knowledge of those things, which they are too proud to do. For since it is written, The servant that knew not his Lord's will, and did commit things worthy of stripes, shall be beaten with few stripes, and the servant which knew his Lord's will, and did not according to it, shall be beaten with many stripes, [Luke 12, 47. 48.] they consider that their ignorance secures impunity for their sin. But they are doubtless overwhelmed with the darkness of pride alone, and therefore discern not, because it is one thing to have been ignorant, another to have refused to learn. For not to know is only ignorance, to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them even against their will. Whence it is said by Solomon, Doth not wisdom cry, and prudence put forth her voice, standing on the top of lofty places, above the way, in the middle of the paths? [Prov. 8, 1. 2.] We might perhaps be able to pass along the way of this present life, in ignorance of this Wisdom, if She had not Herself stood in the corners of the way. If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility, It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we are passing by it. Let it be said then, And they would not understand any of His ways. For the way of Incarnate Wisdom is every action which He did in time. His ways are the courses of life, which He has laid down for those who are coming to Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, I will exercise myself in Thy commands, and I will consider Thy ways. [Ps. 119, 15] Hence again it is said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered by the Lord, and he desireth greatly His way. [Ps. 37, 23] Because then all haughty men despise the doings of the Lord's humility, it is rightly said, They would not understand His ways. For these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us. Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean appearance they present in themselves, they have lost the sublime promises which they offer. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he suffers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord's humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life: and the mind attains to it the less, the more it is puffed up: because it is driven away from it, the more madly it is inspired. — Morals on the Book of Job, Book XXV Augustine of Hippo: "They knew not the righteousness of his decrees. Here is the good that God has learned from their wickedness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For when these men are proud, they who are oppressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves: by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, who give up the office of preaching, and are involved in worldly business, on occasion of exercising authority, it is fitly subjoined, That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint. So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office? Although, by 'the pride of mighty men,' the haughtiness of the Jews, and by 'the cry of the poor,' the longings of the Gentiles, are perhaps more appropriately typified. Just as by the rich man feasting sumptuously, [Luke 16, 19-31] as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and which does not refresh itself moderately with the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, 'Assisted,') is set forth the condition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn towards the skin from within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts of the body. When they sin then, the cry of the poor is heard; because, while the Jews are proud against God, the prayers of the Gentiles are come up to God. — Morals on the Book of Job, Book XXV Gregory the Dialogist: For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with admiration. Let no one then discuss, why the Gentile world lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew the Jewish people, as the Gentile world rose to belief. [Rom. 11, 20] Let no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He giveth peace, who is there to condemn? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him? So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father. [Matt. 11, 25] And He immediately adds, as a kind of reason for this concealment and revealing, For so it hath seemed good before Thee. [Matt. 11, 26] In which words, in truth, we learn a pattern of humility, that we may not rashly presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it was thus well pleasing to God; pointing out, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Whence also He says, when paying the labourers in the vineyard, on equalling in compensation those who were unequal in work, and when he who had toiled longest asked for greater pay, Didst thou not agree with Me for a penny? I will give unto this last, even as unto thee. Is it not lawful for Me to do what I will with Mine own? [Matt. 20, 13-15] In all things then which are outwardly disposed by Him, the righteousness of His secret will is an evident cause of reason. Let it be said therefore. For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individuals, as those of all men, it is fitly subjoined, Both over a nation, and over all men. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest? Let it be said then that He exercises this searching judgment both over a nation, and over all men. Because he has passed then from species to genus, he now turns himself from genus to species, and shews what Judaea properly deserves. — Morals on the Book of Job, Book XXV Augustine of Hippo: "He will give rest; who will be able to disturb him? This rest is not like that which men seek, and which troubles affliction. "If God justifies, who can condemn (3). And at the same time against man against Jews and Gentiles. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who maketh a man that is a hypocrite to reign for the sins of the people. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, I have come in My Fathers name, and ye received Me not; if another shall come in his own name, him ye will receive. [John 5, 43] And as Paul says, Because they received not the love of the truth that they might be saved, therefore God shall send them the operation of error, that they should believe a lie. [2 Thess. 2, 10. 11.] In that, then, which is said, Who maketh a man that is a hypocrite to reign for the sins of the people, may be designated Antichrist, the very chief of all hypocrites. For that seducer then pretends to sanctity, that he may draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be under his rule, who are foreseen before all ages to be worthy of being his subjects, who by their subsequent sins, claim to be placed under him by antecedent judgments. That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyrannizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces himself to be God. [2 Thess. 2, 4] But they unquestionably now come forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that whosoever committeth sin is the servant of sin, [John 8, 34] the more freely they now commit the sins which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fault of his own evil doings, than the injustice of his ruler. For it is written, I will give thee kings in Mine anger. [Hos. 13, 11] Why then do we scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according to our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved by the subsequent sin of adultery, that he then deserved to be thus heavily oppressed by the cruelty of him who was set over him. [2 Sam. 12, 11] The characters, then, of rulers are so assigned according to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scripture observed of the same Saul that he changed his heart with his dignity. Whence it is written, When thou wast little in thine own eyes, I made thee the head among the tribes of Israel. [1 Sam. 15, 17] The conduct of rulers is so ordered with reference to the characters of their subjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden pride, sinned in numbering the people. And yet, though David sinned, the people endured the punishment. [2 Sam. 24, 1-17] Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge reproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the conduct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people. But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats of them that were selling doves, [Matt. 2l, 12] signifying doubtless that He judges the conduct of people by their rulers, but that He examines into the doings of rulers in His own person. And yet even those sins of subjects, which are put off from being judged, or which cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done in good faith, it is a worthy part of virtue, if whatever is in a superior is tolerated. Yet it ought to be humbly suggested whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conduct. But the mind of subjects is trained to guard its humility against this swelling pride, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us. For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their rulers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must subjects be careful not to be offended at the conduct of their rulers. But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects may not depart from observing respect for their office. Which is well set forth in Noah when drunk, the nakedness of whose secret parts his sons came and covered with averted looks. For we are said to be averse from that which we reprobate. What is meant then by his sons' coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while offended with the misdeeds of their rulers, nevertheless conceal them from others? They bring a covering with averted looks, because judging the deeds, and reverencing the office, they do not wish to behold the sin which they conceal. But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensation of mercy, frequently imposes the burden of rule on hard and laborious hearts; in order that the tender minds of spiritual men may be released from worldly cares: in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ themselves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others. And frequently, as has been said, as the Merciful God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases his delicate ['subtiles.'] sons; and his sons are comely and free from annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by Divine appointment is signified by the very construction of the tabernacle. For Moses is commanded by the voice of God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats' hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats' hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of God? And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant? And while it is carefully concealed in the tabernacle under goats' hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats' hair endure the rains, the winds, and the dust from above. They then who advance in great excellence within the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them? Let the strong texture of the goats' hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats' hair with which thou art protected? But some persons enquire, why it is that, while rulers are engrossed in worldly concerns, solely for the benefit of those under them, many in the Church are made worse by their example. For who can deny that this is very true, when he sees worldly concerns more anxiously attended to by pastors, than heavenly objects? But this is not unjust, if, as we said before, the circumstances of rulers are ordered in accordance with the deserts of those under them. For the sins, which they commit secretly and wilfully, demand a bad example to be set them by their pastors: in order that by a righteous judgment the haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, not with the wish of one who is cursing, Let their eyes be darkened, that they see not, and ever bow Thou down their back. [Ps. 69, 23] As if he were to say, Let those who are appointed to mark out, as it were, the courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent down by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief. But it can be reasonably asked, How it is said in this place that the Lord makes the hypocrite to reign, when by the Prophet He complains especially of this thing, saying, They have reigned, but not of Me: they have become princes, and I know them not? [Hos. 8, 4] For, who that thinks rightly, can say that the Lord does that of which He knows nothing? But, because God's knowledge is approval, His ignorance is disapproval. Whence He says to some whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] And sometimes God's doing a thing, is His allowing in His anger that which He forbids to be done. Hence He asserted that He hardened the heart of the king of Egypt, because He, in truth, allowed it to be hardened. In a marvellous manner then does God make hypocrites to reign, and knows them not. He makes them, by suffering; He knows them not, by rejecting them. Whence it is necessary, with reference to every thing, which is desired in this life, that the Inner [i.e. the Divine] Will should be first enquired into. And when the ear of the heart is anxious to catch Its sound, let it know that It speaks, not in words, but in deeds. When then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers; lest, perchance, the just Ruler of all should, afterwards, not regard his prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulation. — Morals on the Book of Job, Book XXV Augustine of Hippo: "He lets the hypocrite dominate because of the wickedness of the people." It is to him that it is said, "You instruct others, and you do not instruct yourself (4). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I will add no more. As it is frequently the case, that even wicked men say what is right, Eliu called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever they plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself. But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be informed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "I will not see what is happening in me, you will make me know it. In accusing you, perhaps I will not see what must be condemned in me? It's a question. "If I have committed iniquity, I will be silent," before your accusations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Doth God require it of thee, because it hath displeased thee? As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by thee, though it is plain that it is not required of thee in judgment. When good men are unrighteously assailed by the world, they appeal to the judgment of heaven. Whence also it is said by the same blessed Job, Behold, my witness is in heaven, and He Who knoweth me is on high. [Job 16, 19] And because they especially desire to please Him, they seek for the witness of Him only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds adopt that, as a ground of defence, which the righteous urge, as an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which they are ashamed. For it is written, Every one of us shall give account of himself to God. [Rom. 14, 12] Because then the condemnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judgment. But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawful deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rather to be smitten with eternal severity, than to be reproved in this life,) say, Doth God require it of thee, because it hath displeased thee? But since those who speak first in a dispute are usually more to blame than those who reply, he subjoins, For thou didst begin to speak, not I. He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless ignorant that innocence is not defended on the score of time, but on that of reason. For what support does it give to his defence, that, though he did not revile him when silent, when he began properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and proceeds to say, But if thou knowest any thing better, say on. Although, while he does not say, because thou knowest better, but, If thou knowest any thing better, say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose he required blessed Job to speak. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Will you ask for it, since you rejected it? Because you accused him. 31. "The wise man will hear my voice," he will know that God takes care of everything. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let men of understanding speak to me, and let a wise man hear me. But Job hath spoken foolishly, and his words sound not of discipline. Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak with, but even to hear, him, he immediately added, Let a wise man hear me. As if he were to say, This man is unfairly permitted to speak, who is not worthy even to hear the words of wise men. And he presently shews plainly, how contemptibly he thinks of him, saying, But Job hath spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be speaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself. For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What haughtiness then did the voice of the sufferer utter, which did not at all differ from the sentence of the Smiter? Those persons are inconsiderately humble, who, whilst they avoid pride, ensnare themselves in falsehood. Nay rather, they shew pride in their falsehood; because they set themselves up against the truth, which they abandon. For he, who states of himself good qualities, which are true, when necessity compels, the more closely is united to humility, the more he adheres also to truth. Was not Paul humble, when from zeal for the truth against false Apostles, he related to his disciples so many bold deeds concerning himself? For he would doubtless be an enemy of truth, if, by concealing his own good qualities, he had allowed the preachers of errors to gain strength. But because proud men, in that they haughtily examine the sayings of the righteous, consider rather the surface of the words, than the order of the matters, Eliu believed that the sentiments of blessed Job had not sounded of discipline. But since the asperity of haughty men extends sometimes as far as to the severity of cursing, he immediately, as if speaking to God, subjoins against blessed Job... — Morals on the Book of Job, Book XXVI Julian of Eclanum: "Those who have sense will say to me." It seems that, as his friends, with the silence that they have observed, approve and ascribe to their praise the fact that they have endured those arguments that were said by him, so holy Job praises himself for what he has demonstrated with his words. — EXPOSITION ON THE BOOK OF Job 34:34 Augustine of Hippo: "Job did not speak wisely," when he said that God had unjustly experienced him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: My Father, let Job be tried even to the end. Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance. But he would perhaps wish for the force of a merciful probation, if he had believed that he had stood firm in probation. In order then that the malice of his cruelty may openly appear, he prays, that he may still be tried by scourges, who he complains had already fallen during his scourges. He first stated what he thought, in order that what he wished might be more plainly understood. He requires him to be still smitten, whom he accuses of having sinned already under the hand of the Smiter. These are wishes peculiar to the haughty, to pray that the lives of those who are suffering may be more severely examined, because the more just they are in their own eyes, the more hardened are they in others' sufferings. For they know not how to take to them the feeling of the other's infirmity, and to feel pity for their neighbour's weakness, as they do for their own. For since they think highly of themselves, they do not at all condescend to the humble. Eliu believed that blessed Job had been smitten for his sin, and therefore believed that no bowels of compassion were to be shewn to him, even in the midst of so many sorrows. But when men, who are truly holy, behold any one smitten, even for his faults, though they reprove some of his inordinate doings, yet they sympathize with some of his sufferings; and they are so skilled in keeping down swellings, as yet to know how to relieve wounds, in order that when their hardnesses are softened, their infirmities may be strengthened. But because, on the other hand, haughty men have no bowels of love, they not only do not sympathize with the righteous when suffering, but moreover afflict them, under pretence of proper reproof, and they either exaggerate trifling faults, if there are any in them, or pervert by wrong construction those points which are really good. Although even holy teachers are frequently wont to exaggerate the vices of offenders, and from some outward signs to dive into secret faults, in order from the smallest defects to discover greater. Whence it is said to Ezekiel, Son of man, dig in the wall. Where he presently subjoined, And when I had digged in the wall, there appeared a door; and He said unto me, Go in, and see the most wicked abominations that they do here. And I went in and saw, and behold every likeness of creeping things, and the abominations of animals, and all the idols of the house of Israel, were painted on the wall. [Ez. 8, 8-10] For by Ezekiel is represented the person of rulers; by the wall the hardness of subjects. And what is the digging into the wall, except laying bare hardness of heart by sharp reproofs? For when he had dug into it, there appeared a door; because when hardness of heart is opened by sharp reproofs, a kind of door appears, through which all the secret thoughts of the person, who is reproved, can be seen. Whence it also well follows in that place, And He said to me, Go in, and see the most wicked abominations which they do here. A person enters as it were to behold abominations, who on examining certain signs which appear outwardly, so penetrates the hearts of those under him, that all their unlawful thoughts are made plain to him. Whence he added, And I went in and saw; and behold every likeness of creeping things, and the abomination of animals. By reptiles are especially understood worldly thoughts: but by animals, those which rise a little above the earth, but still seek for the rewards of an earthly recompense. For reptiles cling to the earth with the whole of their body, but though animals are in their belly suspended from the earth, yet they are by the appetite of gluttony ever bending to the earth. Reptiles therefore are within the wall, when thoughts which are never elevated from worldly desires, are revolved in the mind. Animals also are within the wall, when if any just and becoming thoughts are conceived, they subserve the pursuit of worldly gains and honours, and of themselves indeed they are already suspended, as it were, from the earth, but by their ambition, they still bring themselves down to the basest objects, as by gluttonous desire. Whence it is also well subjoined, And all the idols of the house of Israel were painted on the wall. For it is written, And covetousness which is idolatry. [Col. 3, 5] After the animals, therefore, the idols are properly described, because, though they arise themselves, as it were, from the earth by becoming conduct, yet they bring themselves down to the earth again by dishonourable ambition. But it is well said, Were painted; because while the appearances of outward objects are drawn inward, whatever is thought in imagination is painted, as it were, on the heart. We must therefore observe, that first a hole, and afterwards a door, is seen in the wall: and that then at last the secret abomination is laid open: because, doubtless, the signs of every sin are first observed without, next the door of detected iniquity is laid open; and then at last all the evil is disclosed, which is lurking within. Therefore even holy teachers are wont to examine severely into minute points, in order to arrive at greater hidden faults, from outer faults at the very surface. They utter words of sharp reproof, in order to root out the thorns of deadly thought, and when they act thus, they rage with the love of charity, and are not puffed up with the swelling of pride. For they are ready to die for those, whom they afflict as if raging even to the death. In their thoughts they retain this affection, while they assume persecution in appearance. They insinuate sound truths in their preaching, they announce and warn against evils, and do not as Eliu pray for, and desire them. They are sometimes so prompt in reproof against those committed to their care, as though they had nothing of calmness: but are so tranquil in affection, as though no warmth could kindle them. For they greatly fear, that if they should cease to reprove the wicked, they would be punished themselves for their damnation. And when warmed into words of reproof, they unwillingly have recourse to them, but yet prepare them, as a defence for themselves, before their strict Judge. Whence it is said again also to the same Ezekiel, Son of man, take thee a brick, and thou shall place it before thee, and thou shall describe on it the city Jerusalem, and thou shalt build munitions, and heap up a mound, and set a camp against it, and place battering rams around it. And take thou an iron pan, and thou shalt place it as an iron wall between thee and the city. [Ezek. 4, 1-3] For whom does Ezekiel represent, but rulers? And to him it is said, Take thee a brick, and thou shall place it before thee, and thou shalt describe on it the city Jerusalem. For holy teachers take to themselves a brick, when they lay hold of the earthly heart of hearers, in order to instruct it. And they place this brick before them, because they guard it with the entire attention of their anxiety. And they are ordered also to describe the city Jerusalem thereon, because they earnestly endeavour in their preaching to shew to earthly hearts, how great is the vision of heavenly peace. And it is well said to him also, And thou shalt set in array the siege against it, and thou shall build munitions. For holy teachers set the siege in array against the brick, on which the city Jerusalem is described, when they shew to an earthly mind, now seeking after its heavenly country, what an opposition of sins assails it in the season of this life. For when it is pointed out, how each separate sin lays ambush against the mind, the siege is set, as it were, against Jerusalem by the voice of the preacher. But because they suggest not only how sins lay wait and assault the mind, but also how virtues, when guarded, strengthen it, it is rightly subjoined, And thou shall build munitions. For a holy preacher builds munitions, when he ceases not to teach what virtues oppose what vices. And because the contests of temptation frequently become stronger as virtues increase, it is still rightly added, And thou shalt heap up a mound, and set a camp against it, and place battering rams around it. For every preacher raises up a mound, when he points out the mass of increasing temptation. And he raises a camp against Jerusalem, when he points out to the right disposition of his hearers the circumventions of the crafty enemy, as snares which are beyond their understanding. And he places battering rams around, when he makes known the stings of temptations which surround us on every side in this life, and pierce through the wall of virtues. Where it is well added, And take thee an iron pan, and thou shalt place it as an iron wall between thee and the city. For, by the pan is set forth parching, and by the iron, strength. But what so parches and tortures the mind of a ruler and teacher as zeal for the Lord? Whence also Paul was burned by the parching of this pan, when saying, Who is weak, and I am not weak? who is offended, and I burn not? [2 Cor. 11, 29] And because whoever is kindled with a zeal for God against sinners, is constantly protected by a strong guard within, in order that he may not be condemned for neglecting his charge of preaching and ruling, it is well said, Thou shall place it as an iron wall between thee and the city. For the iron pan is placed as an iron wall between the Prophet and the city, because when teachers now display a resolute zeal, they hold afterwards the same zeal, as a strong bulwark, between themselves and their hearers; that they may not then be given up to punishment, if they have been now negligent in reproof. The same Prophet heard that he was to hold this pan between himself and his hearers, when the voice of God addressed him before, saying, If thou hast announced to the wicked, and he have turned not from his wickedness, and from his evil way, he himself shall die in his wickedness, but thou hast delivered thy soul. [Ez. 3, 19] Paul had placed this pan, as a wall between himself and his disciples, when saying, I am pure from the blood of all of you: for I have not shunned to declare unto you the whole counsel of God. It is, therefore, necessary that teachers should seek to be burned up now with ardent zeal, that they may not be compelled to suffer torments in the fire of hell for the sloth of negligence. But we owe one duty to those who are unrighteous and subject to us, and another to those who are righteous and not subject to us. For fear should enkindle us to reprove those, and to take good care of the accounts we have to render. But the thought of equity should incline us to reverence these. But haughty men, because they know not this kind of discretion, exhibit the same conduct to those who are righteous, and not subject to them, as they see good preachers display towards those who are unrighteous, and subject to them. And when they unjustly launch out into warmth of invective, they venture even on words of malediction. For, because they do not love their neighbours as themselves, they cease not to wish for their neighbours that, which they are afraid of befalling themselves. Whence Eliu, venting his secret hatred in open malediction, exclaims, O my Father, let Job be tried even to the end, cease not from the man of iniquity. He calls him a man of iniquity, whom God, by a testimony from on high, pronounces righteous above all men. And because many things are still subjoined, from this want of discrimination, I think that they must be run through briefly. For sayings, which are wanting in weight, do not require any careful exposition. — Morals on the Book of Job, Book XXVI John Chrysostom: He did not say, in an iniquitous and impious manner, but "for a long time," showing that we must not argue with God for a long time. If, when we are in the presence of a king, we do not dare argue with him for a long time, even more so we must behave before God. — COMMENTARY ON Job 34:36-37 Gregory the Dialogist: Who hath added blasphemy upon his sins. He accuses him of having deserved scourges for his sins, and of having sinned after the scourges. But the Lord judges far otherwise, Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech. Because, therefore, Eliu, when speaking in the Lord's defence, thinks of blessed Job differently from the Lord, he is at variance with the truth, while multiplying, as it were, his words in behalf of the truth. It follows, Let him be bound meanwhile amongst us, and then let him provoke God to judgment with his words. As though he were saying, Let him know from our assertion, that he is by no means able to bear the examination of God. And, because haughty men strive to say not only foolish, but also many, things, the verse which follows is frequently well introduced respecting him. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: Eliu therefore spake these words again. Every one, who says many things, is anxious to be always beginning, in his speech, in order, by this very beginning, to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Eliu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit, by beginnings being constantly joined on. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: Doth thy thought seem right to thee, that thou saidst, I am more righteous than God. Every one observes, who reads the text of the history, that blessed Job did not say that he was more righteous than God. But he says, Let Him put forth equity against me, and my judgment shall come to victory. [Job 23, 7. Vulg.] Examining namely his life, and not knowing the reasons of his smiting, as has been often observed, he believed that he was scourged for the sake of washing away his sins, and not of increasing his merits. And he was therefore confident, that his judgment would come to victory, because he found in himself no fault, for which he deserved to be smitten. Which thing indeed the Lord also said of him to the devil; Thou hast moved Me against him, to afflict him without cause. [Job 2, 3] What had he sinned then, by speaking thus, who, unknowingly, agreed, in these words, with the divine and secret sentence upon himself? Or what harm is there, if, in the judgment of men, our words differ, on the surface, from the exactness of truth, when, in that on which they turn in the heart, they are closely joined to, and agree with, it. The ears of men consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart. Among men, our heart is judged of from our words, but with God, our words are judged of from our heart. Whilst blessed Job, then said without, that, which God said within, he justly uttered every thing which he said, inasmuch as he, piously, did not differ from the Inner sentence. Although in that which he said, filled by the spirit of Prophecy, Let Him put forth Equity against me, and my judgment shall come to victory, he might be looking for the presence of our Redeemer. For He, Who is the Virtue and the Wisdom of the Father, may be, not improperly, considered as His Equity. Whence it is written, Who of God is made unto us wisdom, and righteousness, and sanctification. [1 Cor. l, 30] And because, namely, God has placed this Equity against sinners who fly from Him, by exhibiting It Incarnate, He recalled them at once from their iniquity; and, in that judgment in which it found the Equity of God opposing its ways, mankind has overcome its ancient opponent. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Why did you want to establish this way in your judgments? Why did you so judge? "Who are you to say, I am right before God? In the presence of God, you said, I am right. In two ways man is guilty here: first, if he says it with pride, or without even having that vulgar justice in honor among men; then, man is never allowed to proclaim himself righteous before God, since in his presence all men are sinners. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For thou saidst, that which is right doth not please thee, or what will it profit thee, if I shall have sinned. If the whole course of the book is attended to, blessed Job is proved to have said none of these things. But haughty men, as we have also said before, are wont to have this peculiarity, that while they go on in violent invective, they also speak falsely in their inveighing, and that, when they cannot justly blame the things which exist, they reprehend, in their falsehood, those which do not exist. — Morals on the Book of Job, Book XXVI Julian of Eclanum: "He said, you do not like what is virtuous." Elihu says that holy Job had a wrong opinion about God, and these words are gathered from his reflections, because God is offended by this fact, as Job ascribes to him the errors of others. "What advantage will you get if I sin?" This concept is even more evident in another passage, "What advantage did I get from not committing sin?" That is, What else would I have suffered because of the iniquity of my actions, if I received such misfortunes after my dedication to virtue? "I will answer you and your friends with you." Since your friends taught you to agree with a wrong opinion about the judgments of God, so that you think to be righteous. Whereas God is unjust, now I will take care to answer in order to confute you and them. — EXPOSITION ON THE BOOK OF Job 35:3-4 Augustine of Hippo: "You say again, What is it for you, or what shall I do if I have sinned? He believes that Job has held this language, either to mark that his sin could be useful to God, as a way to carry him by the pain to the ungodliness of which he says: "Do not teach me to become ungodly: you would like you perhaps to see me sin (1)? Or to make it be understood that sin harms God, and that consequently God pursues Him and overwhelms Him as His enemy, to avoid His attacks; for before he had said also, "If I have sinned, what can I do against you? Whatever his thought, Eliu responds with the following: — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will therefore answer thy words, and thy friends with thee. In his former saying, he mentioned culpable words, as if those of blessed Job, and derived from them matter for his remarks. But, in the words which follow, he examines, with great acuteness, that, which he craftily invented as matter to speak upon. And the sentiments which follow are powerful, but are not applicable to the character of blessed Job; and the shafts of this reproof strike him the less, the more unjustly they are launched against him. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand? Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. Whence he followed, and added, (ver. 8.) Thine iniquity will hurt a man that is like thee, and thy righteousness will profit the son of man. But amongst these things we must carefully notice that which he says, Look into the heavens, and see, and behold the sky, that it is higher than thou. For from speaking in this way he doubtless signifies, that Job should consider, how much less he could either benefit, or injure, God by his conduct, since he could neither benefit, nor injure, the loftiness of the heaven, or of the sky. For although we can understand by the heaven, or the sky, the heavenly powers, who are ever steadily gazing on the sight of the Godhead, (in order that, when we behold that the angelic spirits are still far distant from us, we may acknowledge how far we are distant below, from the Creator and Lord of spirits Himself,) yet nothing prevents our understanding by them in this place the material substance of heaven and sky. For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. We call, therefore, the creation His footsteps, because we journey onwards towards Him by-following up those things which proceed from Him. Whence Paul says, The invisible things of Him are clearly seen, being understood by the things that are made, even His eternal power and Godhead. [Rom. 1, 20] Whence also it is written in the Book of Wisdom, For by the greatness and beauty of the creatures the Maker of them can be intelligently seen. [Wisd. 13, 5] For to our mind, which is through sin scattered abroad, God is not as yet made known within, as He really is. But while He sets before us from without the beauty of His creation, He gives us, as it were, certain hints, and shews what to follow within. He leads us on wonderfully by these same outward forms to inward things, He intimates with boundless admiration what He is, by shewing us these marvels without, which are not Himself. For hence it is written of Wisdom, She sheweth herself cheerfully unto them in the ways, and meeteth them in all forethought. [Wisd. 6, 16] For the works of the creation are, when considered, ways to the Creator. For when we see these things, which are made, we admire the power of their Maker. In these ways we are met by Wisdom, with all forethought, because the power of our Maker is set before us, to be enquired into, in every thing, which appears to have been wonderfully wrought. And wherever the soul turns itself, if it looks attentively, it finds God in the very same objects, through which it forsook Him; and again acknowledges His power, from a consideration of those objects, for the love of which it abandoned Him. And it is recalled, when converted, by those things, by which, when perverted, it fell. For we make efforts to rise on the very spot where we fell, and in rising, we place, as it were, the hand of consideration on the spot, where, falling with the foot of slippery love, we were lying prostrate through neglect. But because we have, by visible things, fallen from invisible, it is right that we should again strive, by visible things, to reach invisible; in order that what was to the soul a fall to the bottom, may be a step in turn to the summit, and that it may rise by the same paces by which it fell: while, as was before said, those objects, rightly considered, recal us to God, which, when improperly chosen, separated us from Him. Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind. Let him say then, Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, in what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand? As if he were saying, Understand from the very creatures, which thou seest by thy bodily senses, to be higher than thyself, how far thou art removed from the loftiness of the Divine Power, and conclude, from this thy consideration, that thou canst neither benefit God by thy good living, nor, again, injure Him by thy evil deeds. But if, as we before said, we understand the superior Powers by 'heaven,' or the 'sky,' Eliu, in these words, warns us to consider, that, because the angelic spirits themselves cannot fully contemplate the power of our Creator, (though it is certain that they are higher than ourselves, as not having fallen into the lowest depths,) we should hence infer, how far we are inferior to God, who are beneath even those sublime creatures, who are yet far His inferiors. As if he were to say, Lo ! how widely thou art separated from the loftiness of the Godhead, from Whose might even those powers shrink in their humility, who surpass thee with immeasurable loftiness; and how far inferior thou art to the Most High, who discernest that thou art inferior to those, who are inferior to Him. But, by pointing out the highest objects, he brings to an equality... — Morals on the Book of Job, Book XXVI Julian of Eclanum: The immensity itself of the unbounded separation [between God and humanity] can teach you that God may neither be offended by your evil actions, nor be benefited by your good deeds. "Look at the heavens and see; observe the clouds, which are higher than you." Through the testimony of divine Providence he wants to accuse him of an impudent action, because he had said that he desired to have a trial with God on an equal level, and then he applies himself to approve the eminence of [God's] works and benefits. — EXPOSITION ON THE BOOK OF Job 35:5 Origen of Alexandria: The one who looks at the heavens is not he who raises his physical eyes and observes the heavens. Indeed, also dogs and donkeys look at the heavens in this manner. No one who loves the world looks at the heavens, but only he who does not love the world and the things which are in it. If we love the things that are here, we do not look to the heavens. The clouds are not so high and so removed from us that, if I follow the life and conduct of Moses, through which he was pleasing to God, and recognize my weakness and humility, I will not be able to gain a higher and even more removed cloud. If I imitate Jesus, son of Nun, and the life of the blessed prophets and carefully examine their actions, I will fulfill what was written. — FRAGMENTS ON Job 24.11-12 Augustine of Hippo: "Look up to heaven, and look. See how much the clouds are above you. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) John Chrysostom: These words mean, you will do no wrong to him, and you will not be more useful to him by being righteous. In fact, he said, "If I have sinned, what shall I be able to do?" What shall I do to you? Elihu says, Why did you say that? Does God care about the fact that you sinned, as if he is the victim of an injustice or as if he is suffering damage? — COMMENTARY ON Job 35:6 Origen of Alexandria: If you look at the heavens and contemplate the clouds, you will understand that you sinned. And what do you need to do? It is necessary that you approach the high priest and implore him to offer a victim for you. "If any one does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the expiation of our sins." If you will do this, you will dissolve your numerous sins. And for those irremediable sins from which we cannot be cured, Jesus Christ came from heaven to cure what was irremediable, and so that it might happen that "blessed are they whose transgressions are forgiven and whose sins are covered." — FRAGMENTS ON Job 24.15-16 Augustine of Hippo: "If you sinned, what did you get? It is repeating what Job has already said: "If I have sinned, what can I do against you? And if you have committed a lot of iniquities, what can you do? If you have committed a great deal of iniquity, there is gradation here. Before he had said, "If you have sinned." What can you do against God, since you can not even touch the clouds? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "If you are right, what will you give him? If therefore your justice can not be useful to him, know it well, your sin can not reach it either. "Or what can he receive from your hand? Even so, you want to give it to him. So fools think that God seeks our sacrifices, as if they were necessary to him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thine iniquity will hurt a man, who is like thee, and thy righteousness will profit the son of man. The iniquity of man hurts him, whom it pollutes by perversion. And, again, our righteousness profits him, whom it converts from his wickedness. For those things cannot either hurt, or profit, which cannot either corrupt from what is good, or change from what is evil. The powers above, then, cannot be either hurt, or profiled, because they have already received to be free from change. But they who are involved in earthly desires, cannot consider these things. For it is difficult for minds, which are scattered abroad, to return to themselves; because evil ways detain them, more pleasurably, when once ensnared, the more every thing, which pleases them, is therein permitted. For no wall of discipline stands in the way to confine them, no punishment of retribution is looked forward to, to frighten them. But, when the eyes of the heart are closed, the soul is plunged the more surely into the lowest abyss, as it is shut out from the highest objects, and commits temporal sins more fearlessly, the more obstinately it despairs of eternal blessings. But that wickedness of the reprobate, separating the life of the Elect, as corn from the chaff in threshing, oppresses, that it may purify. For the wicked, whilst they afflict the good, release them the more from the desires of this world; because, while they heap on them many cruelties here, they compel them to hasten heavenwards. Which is well signified by the Jewish people, when Moses was summoning, and king Pharaoh raging against, them. For Moses was then sent to call them, when Pharaoh had been already urged to oppress them by hard labours: in order that the one, while summoning, might draw away, as it were, the minds of the Israelites disgracefully clinging to Egypt, and the other might urge them on, as it were, while raging: and that the people, which was disgracefully held in bondage, might be moved, either by being invited by blessings, or driven by sufferings. [Ex.16, 3] This occurs daily, while the reprobate are allowed to rage against the Elect, when heavenly rewards have been announced to them; in order, that, if we neglect to go forth, when called, to the land of promise, we may be compelled at least by raging oppressions; and, that this Egypt, that is, our present life, which oppressed us, when flattering, may aid, when pressing, us: and, that, that which, when cherishing, crushed us with the yoke of bondage, may shew the way of liberty, while it tortures. This is the special reason, why the righteous are allowed to be afflicted by the wicked, in order, namely, that while they hear of future blessings to desire, they may also suffer present evils to shudder at; and that, while love invites, torture may drive them to an easier escape. — Morals on the Book of Job, Book XXVI Ishodad of Merv: "Your wickedness affects others like you." If one asks, "Why does God judge [the wicked] if their sin does not harm him personally?" [the author] brings forward the reason and says, "Because of the multitude of oppressions people cry out; they call for help." It is not for him, he says, that the [impious] are punished, but because of those who are oppressed and robbed and cry out to him, so that he may take revenge on those who compel them to suffer afflictions. — COMMENTARY ON Job 35:8 Augustine of Hippo: "Thy ungodliness be to the man like you, and let your righteousness be to the son of man. It is then that one is harmful, and the other useful. Far from refuting, he again confirms with these words this thought of Job: "If I have sinned, what can I do against you?" He must therefore show why in this life men are subject to the injustices of the wicked, among whom we must reckon the devil with his angels, the true author of all injustices and iniquities. Since sinners can not harm God, why does he suffer so much misery? The answer is in the following — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They will cry out, by reason of the multitude of oppressors, and will wail on account of the force of the arm of tyrants. We can rightly term all the ungodly 'oppressors,' not those only, who spoil our outward goods, but those, also, who endeavour by their wicked habits, and by the example of their reprobate life, to scatter our inward treasures. For those go about to attack the things, which are without us, but these seek to prey on us within. The one cease not to rage with love for our goods, the other with hatred of our virtues. The one envy what we possess, the others the way we live. The one desire to spoil our outward goods, because they like them, the others are busy in squandering our inward goods, because they dislike them. As the life, then, of our habits is superior to the substance of our goods, he is the greater oppressor, who assaults our virtues, by wicked conduct, than he who injures our goods, by violently oppressing us. For though he has withdrawn nothing from our support, yet he has set before us examples of perdition. He has inflicted on us, therefore, a heavier oppression, since he has roused our heart, when quiet, by temptation. And though he has not persuaded us to the works of his conduct, he has yet imposed on us a contest of temptation. We suffer therefore a heavy oppression from his life, because, doubtless, we suffer that within, which we must overcome with difficulty. And because the life of the wicked abounds in this world, to torture us, it is well said, They will cry out by reason of the multitude of the oppressors. But because they sometimes endeavour to extort even by unrestrained violence, that which they cannot persuade by words, it is rightly subjoined, And will wail on account of the force of the arm of tyrants. For whoever compels us, by his example, to live wickedly, uses in our case, as yet, the voice of the oppressor. But whoever desires to frighten us also, when persuading us to sin, now rages against us with the arm of tyranny. For, to recommend vices by one's conduct, is one thing, to enforce it by terrors, is another. When we look then at patterns of evil doing, we hear, thus far, as it were, the noise of the oppressor; but when we are by force compelled to sin, we endure at once a tyrant in our heart. But the minds of the strong, which are stedfastly fixed in God, despise all these assaults, the more they discern that they rise up against the commands of their Creator. For waiting for the rewards of eternity, they gain strength from their adversities, because, as the fight grows strong, they doubt not that a more glorious victory awaits them. Thus while the desires of the Elect are kept down, they make progress by adversity, just as the fire is blown back by the blast, in order to increase, and gains strength by the means, by which it appears to be extinguished. For we shew in this way, with what great desire for God we are inflamed, if we pass over to Him, not merely by tranquil and smooth, but even through rugged and hard paths. For hence the Prophet says, Who hath made my feet like harts' feet. [Ps.18, 33] For, when a hart climbs mountain ridges, it passes over, with a bound, whatever rugged places it beholds, whatever spots, entangled with briars, oppose themselves, and rises up to higher ground, without any obstacle to its course. So also the minds of the Elect leap over, with the bound of contemplation, whatever they see obstructing, or opposing them in this world, and, despising the thorns of worldly anxieties, raise themselves, like hinds, to things above. Hence he says again, And by my God, I shall pass over a wall. [Ps. 18, 29] For 'a wall' is every thing thrown in our way, 'that we pass not over to Him, Whom we love. But we pass over a wall, when we trample down, for love of our heavenly country, whatever things have, in this world, been placed in our way. Hence the Lord says, by the same Prophet, to a struggling soul; I heard thee in the hidden place of the tempest, I proved thee at the waters of contradiction. [Ps. 81, 7] For it is 'the hidden place of the tempest,' when the waves of tempting thoughts swell up in the contrite heart, when the tumults of worldly cares dash themselves against the zeal of holy love. He is heard, then, in the hidden place of the tempest, because this very agitation of tribulation, is the cry of suppliants. But, because there are never entirely wanting such, as endeavour to advise evil to those who are seeking for good, the waters of contradiction are opposing people. And because our desire is then proved, when it is opposed by any adversity, it is rightly said, I have proved thee at the waters of contradiction. By these efforts of virtues, then, the strong make progress, from adversity: but the weak, if any obstacles have been placed against them, often languish in their desires, and, when assaulted by mighty tribulation, fail from cowardice. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Their lamentations rise from the midst of their enemies, their heartrending cries, under the blows of their numerous persecutors. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And He said not, Where is God, Who made me? It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular. Whence Eliu, when saying, They will cry and wail, did not subjoin, They said not, Where is God? but, He said not, Where is God? For, coming from the plural to the singular, he suddenly passed over to the person of each of the weak. Perhaps because that is better discerned by individuals, which is heard spoken of them individually: so that each of them returns to his own heart, and blames in himself that, which is stated of each man one by one. He, therefore, retained the singular number, saying, He said not, Where is God, Who hath made me? For, whoever is crushed by the tribulation of adversities, does not look at Him, by Whom He was made. For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. Nor does He carelessly suffer that, which is, to perish, Who also created that which was not, that it might be. When we ask, then, the cause of our tribulation, and perhaps too slowly discover it; there is this consideration, we can suffer nothing unjustly, because if, God being our Creator, we exist, who before were not, God being our Ruler, we, who are, are not unjustly afflicted. It follows, Who hath given songs in the night. A 'song in the night' is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. [Rom. 12, 12] David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. [Ps. 32, 7] Lo! he calls oppression 'night,' and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was 'night' indeed without, in the encompassing of oppressions, but 'songs' were resounding within, from the consolation of joy. For, because we cannot return to eternal joys, except through temporal losses, it is the whole object of Scripture, that the hope of the joys, which will abide, should strengthen us, amid these passing adversities. Whence also the Prophet Ezekiel witnesses, that he had received a book, in which were written, lamentations, a song, and woe. [Ezek. 2, 10] For what is signified by this 'book,' except the words of God? For since they enjoin on us tears and sorrow, lamentations are said to be written therein. They contain also a song and woe; for they so set forth joy from hope, as yet to announce oppression and difficulties in this present life. They contain a song and woe, because though we seek for what is sweet there, it is yet first necessary for us to endure bitternesses here. The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. [John 16, 33] As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without. Because then, every feeble person, when oppressed, has, by reason of his great weakness of heart, but faint hope of joy, and, when suffering adversities without, forgets that, in which he used to rejoice within, it is well said, He said not, Where is God Who made me, Who hath given songs in the night? For, were he to say these words, he would moderate the violence which he suffers, and, by the lasting good he was seeking within, would consider, that the transitory pain he endures, is not intolerable. — Morals on the Book of Job, Book XXVI John Chrysostom: These words mean, do you not see that everything is set in good order, as in a field, and that with an even greater precision each object is in the most convenient place? [Do you not see] that no object exceeds its own limit or steps on the area reserved to another? It is as if the night watches control everything; during the sleep of mortals nobody tries to attack. Observe wild animals. When they move around, that is the time when human beings sleep. They must not invade cities; people must not perish, because they sleep being conquered by sleep. — COMMENTARY ON Job 35:10B Augustine of Hippo: "And no one said, Where is the God who created me? That is why they suffer, in order to seek God without uttering unnecessary complaints. These words, "He who created me," are proof that he does not abandon his creature, when it seeks it. "Who orders the watches of the night? The different epochs of this life are subject to powers which he has designated. He who has made man can not leave him without a guide in the night of error. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. The beasts of the earth are they, who seek the lowest things, from the habit of a carnal life. But the fowls of the heaven are they, who search into lofty things, with the eagerness of a proud curiosity. These degrade themselves, by their conduct, below what they are in themselves; these exalt themselves, by their enquiries, beyond what they are able. The pleasure of the flesh casts down those to the very bottom, the lust of curiosity exalts these, as it were, in things above them. To those it is said by holy Scripture, Be ye not as the horse, and the mule, which have no understanding. [Ps. 32, 9] The proud labour of these is blamed, when it is said, Seek not out the things that are higher than thou, neither search the things that are above thy strength. [Ecclus. 3, 21] To those it is said, Mortify your members which are upon the earth, fornication, lust, evil concupiscence. [Col. 3, 5] To these it is said, Let no man deceive you through philosophy and vain deceit. [Col. 2, 8] God teaches us, therefore, more than the beasts and the fowls of the air, because, while we understand what we are, neither does the infirmity of the flesh cast us down, nor does the spirit of pride raise us up. We do not, by sinking down, fall beneath the lowest things, nor are we puffed up, by pride, as to those above us. For he, who falls in the flesh, is overcome by the appetite of beasts, but he, who is exalted in mind, is raised up, like the fowls, as if with the wing of lightness. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to a resemblance of beasts. For, man when he was in honour, understood not, he hath been compared to the senseless beasts, and made like them. [Ps. 49, 20] For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we before mentioned; Because, when they had known God, they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. [Rom. 1, 21] But how they fell into bestial and more than bestial pleasure, he added, saying, God gave them up to the desires of their hearts, unto uncleanness. [ib. 24.] Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no moments of time pass in thought, without an abiding of retribution. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly pulled up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have not known the Lord. [Hos. 5, 4] Who, in order to shew that the cause of lust sprung from the sin of pride, proceeded to say, And the pride of Israel will answer to his face. [ib. 5] As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first disobedient one, as soon as he had sinned through pride, covered his shameful parts. [Gen. 3, 7] For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through pride. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soared higher than it ought. For it is hence, that long-maintained continence is suddenly broken through, hence, that virginity, though preserved even to old age, is frequently violated. For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be carried down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, 'this he also said not.' He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word 'beasts;' so is the pride of haughty spirits set forth by the appellation 'fowls;' in order that earthly men may be designated by 'beasts,' but the devils by 'fowls.' Whence, when the Lord said that the seeds had fallen by the way side, He adds, The fowls of the air came and devoured them up; [Matt. 13, 4] signifying doubtless by fowls, the powers of the air. But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose end is destruction, whose god is their belly, who savour of earthly things. But our conversation is in heaven. [Phil. 3, 18-20] And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? [1 Cor. 6, 3] He perceived that the beasts were beneath him, because, namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the dignity of his merits, because, when now about to enter heaven, he was not ignorant that we would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying, The weak man, overcome by his cowardice, said not thus, and therefore the adversity of temptation smote him: because in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection. — Morals on the Book of Job, Book XXVI Origen of Alexandria: "Who makes me different from the four-footed beasts of the earth?" If you are a sinner, you were not distinguished from the four-footed beasts of the earth. "Man that has honor does not understand, he is compared to the senseless cattle, and is like them." If you are a sinner, you were not distinguished from the four-footed beasts of the earth, but it is said to you, "So that you might not be like horses and mules that have no understanding." If you are a sinner, if you are licentious, if you are reckless, you are not distinguished from the four-footed beasts. "They became like wanton horses." For this reason he audaciously said that he was segregated. "Who makes me different from the four-footed beasts of the earth?" — FRAGMENTS ON Job 24.25 Augustine of Hippo: "He distinguished me from animals without reason, and gave me more wisdom than the birds of the sky. Thus we must seek the Lord in the afflictions of this life, not to ask him temporal goods, for before receiving them we are already superior to animals. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "Because of the pride of humanity," that is, they are reproved for the pride and arrogance that they show before their neighbors. And God will not hear the vain cries of proud people. — COMMENTARY ON Job 35:12-13 Gregory the Dialogist: There they will cry, and He will not hear, because of the pride of evil men. There; namely, in tribulation: as it is written on the other hand of joy, The children of thy servants shall inhabit there. [Ps. 102, 28] But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already stated, in the verse in which it is said, They will cry out by reason of the multitude of the violent. [ver. 9] Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers, He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the language of martyrs, says, Deliver me, because of mine enemies. [Ps. 69, 18] As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculously preserved, the hardness of my enemies may be converted at the very sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved. Hence it is again said by the Prophet, When he shall see the wise dying, the simple and the foolish shall perish together. [Ps. 49, 10] For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them up according to the desires of their heart, and they will go on in their own wills. [Ps. 81, 12] Hence it is said again, The rod of God is not upon them. [Job 21, 9] Hence also it is written of their chief himself, He will do, and prosper. [Dan. 8, 12] Hence again it is said of the same person, And craft shall be guided aright in his hand. [ib. 25] For craft is guided aright, in the hand of Antichrist, because he is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against the good. Hence again it is said by Solomon, The prosperity of fools shall destroy them. [Prov. 1, 32] It is, then, a manifest token of perdition, when subsequent success favours much-wished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He will not hear, because of the pride of wicked men. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "There they will shout and you will not hear them. There, he says, in the multitude of those who cry in the midst of affliction, under the blows of their many enemies. Or this word: here, ibi, means: because of this, as in this passage, "There have fallen those who commit iniquity" (1). If he adds, "And you will not hear them," it is always from God that he wishes to speak. "Because of the insults of the wicked:" it must be understood: they will cry out. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For God will not hear without reason, and the Almighty will behold the causes of men one by one. We must observe that two points are stated: both that He does not hear without reason him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God's providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. [Ps. 22, 2] As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper opportunities, in tribulation. [Ps. 9, 9] Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "God can not see foolish vanities. He can not help those who ask him, and who do not cry in tribulation to obtain eternal lesbians. It is to enjoy these goods that they are distinguished from animals without reason, and that they have received more wisdom than the birds of the sky. They moan, on the contrary, because they do not find happiness in the iniquity of this world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. For perhaps when our cry seems to be disregarded, the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itself the evils it has returned for His goodness; if it balances what it has justly deserved, and what it has received of His mercy; if it actively searches its own conduct; if, examining all its doings in God's sight, it conceals not itself from itself; if it remembers that it was brought into being, which before was not; if it reflects that though it was lying in darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself before Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocably... — Morals on the Book of Job, Book XXVI John Chrysostom: "For he, the Almighty, observes all those who commit impieties. But plead before him, if you can praise him conveniently." If he had established a court and had published its decisions, you would have not praised him, you would have not glorified him, as he deserves, with regard to what happened to you, because you think you have been unjustly punished. Not to be able to praise God as he deserves, that is not too serious; but not to be able to praise him as he deserves when we plead before him, that is really serious. — COMMENTARY ON Job 35:11-16 Augustine of Hippo: "The Almighty distinguishes those who perform justice; he will save me. If he sees the depths of hearts and thunders all our actions, he will also save us and put us in possession of this. only he can see; for the eye of man has not seen, his ear has not heard, and his heart has not understood what God is preparing for those who love him. So when all the hopes of salvation seem to be reversed in him, the Father, who sees everything in secret, knows how to help him in the tribulation (3). "So it is he who judges, if you can praise him according to his perfections. Job seemed to say it in this passage: "May he be our arbiter (4)! " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For He doth not now bring on His fury, nor severely punish wickedness. For God in truth bears a long while with him, whom He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the Elect, in order to their being trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every son whom He receiveth. [Heb. 12, 6] Hence it is said to John, I rebuke and chasten those whom I love. [Rev. 3, 19] Hence Peter says, It is time, that judgment must begin at the house of God. [1 Pet. 4, 17] Where he immediately adds with astonishment, But if it first begin at us, what shall the end be of them that believe not the Gospel of God? For the severity of God permits not sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then, and accomplish the desires of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal punishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father, Cursed be thy son Canaan, a servant shall he be to his brethren. [Gen. 9, 25] For Canaan was the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended? What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then, For He doth not now bring on His fury, nor severely punish wickedness. But it must be noticed, that he inserted the word 'severely;' for, although He patiently endures some wickednesses, yet some He punishes even in this life: and He sometimes begins to smite even here, what He intends to destroy with eternal damnation. Therefore He smites some sins, and leaves some unpunished: for, if He were to be severe with none, who would believe that God regarded the doings of men? And again, if He were to smite all of them here, for what reason would the last judgment still remain? Some are, therefore, smitten, in order that we may tremble at the attentive care of our Ruler over us. But some are still left unpunished, in order that we may feel that judgment still remains. It is well said then, He doth not severely punish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls. All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the pride of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judgment, in order that, after the scourges of punishments, he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Now he does not exert all his vengeance, and does not seek the crimes with severity. He nevertheless knows them to punish them; hence these words, "Because I know my iniquity. And further: "Turn away your eyes from my crimes (1). He knew our sins; such is the cause of our tribulations in this world; but they are not without limits. After we have been punished, there is still room for repentance. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Therefore doth Job open his mouth in vain, he multiplieth words without knowledge. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "It is therefore in vain that Job raised his voice, and his ignorance multiplied his words. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Eliu also added, and spake thus; Suffer me a little, and I will shew thee. He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying, For I have yet somewhat to speak on God's behalf. Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. ... — Morals on the Book of Job, Book XXVI Julian of Eclanum: The author of the book, while distributing the chapters of the different speeches to us, connects the words that follow to the beginning. — EXPOSITION ON THE BOOK OF Job 36:1-2 Julian of Eclanum: Since he had stirred the attention of the listeners by discussing the providence of God, he also asks their patience for the things that he is about to say. — EXPOSITION ON THE BOOK OF Job 36:1-2 Augustine of Hippo: "Listen to me for a moment, let me teach you; I still have to talk to you. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I will repeat my knowledge from the beginning. But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says, And I will prove my Maker just. In order that, while he speaks as if in behalf of God's righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "And I will resume my speech from a distance. As long as we live in this body, we are separated from the Lord (2). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For truly my words are without falsehood. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. [2 Cor. 6, 11] But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. [Ps. 45, 13] And the wise virgins are said to carry oil in their lamps. [Matt. 25, 4] Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] But haughty men, because they have no testimony of their conscience before God, seek the testimony of another's voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying, And perfect knowledge shall be proved to thee. He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God's judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, ... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "I will speak according to the holiness of my works; So that they do not tell him, as God will say to the sinner. "Why do you announce my righteousness, and why does your mouth repeat my law? You hate true science (3). We must therefore speak here according to his works. Science learned from afar is only partially known, the rest is enigma; but when that which is perfect is come, that which is only partly will disappear (4); and God will not always speak from afar, for we will see him one day as he is (5). "This is the truth, and you will not unjustly hear from him unjust words. All the evils that Job endures, Eliu calls them words of God full of truth and justice; but it seems to him that Job thinks them unjust, since he complains of suffering without having deserved it, as if it were not said of the trials of the just: "This is the time when God will begin his judgment on his own. house (6). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God rejecteth not the mighty, though He Himself is mighty. Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. [l Cor. 7, 33] Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. [ib. v. 35] While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others' speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; [Job 41, 34] and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. [Prov. 30, 13] It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? [1 Sam. 15, 17] Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord's sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. [Rom. 12, 16] While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. [Acts 10, 26] But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. [Acts 5, 1-11] For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. [2 Cor. 1, 24] And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know that he was superior to his brethren when he said, We have made ourselves as little ones among you; [1 Thess. 2, 7] and again, And ourselves your servants through Jesus Christ. [2 Cor. 4, 5] But when he discovered a fault, which needed correction, he immediately remembered that he was their master, and said, What will ye? shall I come to you with a rod? [1 Cor. 4, 21] A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others' benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. [Ps. 131, 1] And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of God's bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Know that God does not reject the innocent; Though he chastises him whom he loves, and whips the child whom he receives in his mercy. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But He saveth not the wicked, and giveth judgment to the poor. Holy Scripture is frequently wont to call the humble, 'poor.' Whence they are mentioned in the Gospel, with the addition, 'spirit,' when it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] For, because riches visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those 'wicked,' who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, But He saveth not the wicked, and giveth judgment to the poor. That is, He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges over their oppressors. There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord's declaration, I hungered, and ye gave Me not to eat; I thirsted, and ye gave Me not drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Me not. [Matt. 25, 42. 43.] To whom it is before said, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [ib. v. 41] But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly do not rise again in the judgment. [Ps. 1, 5] And of whom the Lord declares, But he that believeth not is judged already. [John 3, 18] And of whom Paul says, They who have sinned without the Law, shall perish without the Law. [Rom. 2, 12] Therefore even all unbelievers rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief. But those, who retain their profession of faith, but have not works in accordance with it, are convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not hear the reproof of the Judge at the last ordeal; for, condemned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith. But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right hand, the Judge says at His coming, I hungered, and ye gave Me to eat. I thirsted, and ye gave Me to drink. I was a stranger, and ye took Me in, naked, and ye covered Me; sick, and ye visited Me; I was in prison, and ye came to Me. [Matt. 25, 35. 36.] To whom he speaks before, saying, Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world. [ib. v. 34] But others are not judged, and yet reign; as those, who surpass even the precepts of the Law in the perfection of their virtues; because they are by no means satisfied with fulfilling that which the Divine Law enjoins on all, but with surpassing eagerness desire to perform more, than they would learn from general precepts. To whom it is said by the voice of the Lord; Ye which have left all and have followed Me, when the Son of Man shall sit on the throne of His Majesty, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] And of whom the Prophet says, The Lord will come to judgment with the. elders of His people. [Is. 3, 14] And of whom Solomon, when speaking of the Bridegroom of holy Church, observed, saying, Her husband is noble in the gates, when he sitteth with the elders of the land. [Prov. 31, 23] These, therefore, are not judged in the last judgment, and yet reign, because they come as judges together with their Creator. For, leaving all things, they performed, from ready devotion, more than they heard ordered in general terms. For that, which the rich young man heard, was said by a special command to the more perfect, and not generally to all, Go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow Me. [Matt. 19, 21] For if a general command bound all persons under this precept, it would be at once a fault for us to possess any thing of this world. But a general direction to all persons in Holy Scripture is one thing, a command specially to the more perfect is another. These then are rightly not bound by the general judgment, who in their conduct have far surpassed even general precepts. For as they are not judged, and yet perish, who, from the persuasion of unbelief, scorn to be bound by the Law; so, they are judged not, and yet reign, who, from the persuasion of godliness, advance even beyond the general precepts of the Divine Law. Hence is it, that Paul, far surpassing even special precepts given him, performed more in deed, than he received by the appointment of permission. For when he had received, that preaching the Gospel he should live of the Gospel, he both communicated the Gospel to his hearers, and yet refused to be maintained at the expense of the Gospel. [l Cor. 9, 14. 15.] Why then should he be judged in order to reign, who received a less obligation, but found out a higher mode of life? Let it be said then rightly, He giveth judgment to the poor: because, the more they are despised, by this world, for their great humility, the more do they then rise up, with greater height of power, to the seats which have been assigned them. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "He has a strong heart; and he does not make the ungodly live, though he appears to spare him for a time. He says with reason: "He has a strong heart; For he will not cause the ungodly to live, when the latter will seek, by weeping, but without finding it, a tardy penance, and that he will not be able to implore the mercy of an irritated judge, whose tenderness he once scorned. warnings. "He will give judgment to the poor; Themselves will judge the perpetrators of the injustices they endured. Notice this word: the poor; it was thus that, above, it was impious to hear the rich, that is, the proud. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will not withdraw His eyes from the righteous, but establisheth kings on the throne for ever, and there are they exalted. For God is perhaps believed to have withdrawn His eyes from the righteous, because they are here wounded by the injustice of the unrighteous, and are unavenged. But He then more regards His servants, when the iniquity of their persecutor unjustly afflicts them. For, beholding what they here humbly endure, He doubtless even now looks forward to the recompense He is there mercifully to bestow on them. He does not therefore withdraw His eyes from the righteous. Behold how the one groans in his humility; the other is proud, and flourishes in his wickedness. The one bruises his heart, the other is exalted with pride at his iniquity. Which then of these is far withdrawn from the sight of God, the one who has suffered injustice, or the one who has inflicted it on the sufferers? The one, who has kept hold of Divine grace, amid the gloom of sorrow, or he who, amidst external pleasure, has lost the light of righteousness within? But holy men are properly termed 'kings,' in the language of Scripture; because having been raised above all the motions of the flesh, at one time they control the appetite of lust; at another, they moderate the heat of avarice; at one time, they bow down the boastfulness of pride; at another, they crush the suggestion of envy; at another, they extinguish the fire of passion. They are 'kings' then, because they have learned not to give way to the motions of their temptations, by consenting to them; but to gain the mastery, by ruling over them. Since, therefore, they pass, from this power of authority, to the power of retribution, let it be rightly said, He establisheth kings on the throne for ever. For they are wearied for a time, by ruling themselves, but they are placed for ever on the throne of the kingdom of eternal elevation; and they there receive the power of justly judging others, just as they are here unskilled in unjustly sparing themselves. For it is hence said in another place; Until righteousness be turned into judgment. [Ps. 94, 15] Paul says of himself and his fellows; That we might be made the righteousness of God in Him. [2 Cor. 5, 21] Righteousness, then, is turned into judgment, because they, who now live righteously and blamelessly, then obtain the power of judging others. Hence the Lord says to the Church of Laodicea, To him that hath overcome I will give to sit with Me on My throne, as I have overcome, and have sat with My Father on His throne. [Rev. 3, 21] The Lord asserts, that He had sat as a conqueror with His Father on His throne, because after the struggles of His passion, after the reward of His resurrection, He pointed out more clearly to all, that He was equal to the Power of the Father, and He made it known that He was not inferior to Him by having trampled under foot the sting of death. Hence He says to Mary, who did not as yet believe that He was like His Father, Touch Me not, for I have not yet ascended to My Father. [John 20, 17] For, for us to sit on the throne of the Son, is for us to judge with the authority of the Son Himself. For, because we derive, from His virtue, the power of judgment, we sit, as it were, on His throne. Nor is it inconsistent, that He declares, in another place, that His disciples will come on twelve thrones, and that here He says, that they will sit on His throne. [Matt. 19, 28] For, by twelve thrones is set forth the universal judgment, but by the throne of the Son, the special preeminence of judicial power. One and the same thing then is designated by twelve thrones, and by the single throne of the Son, because, namely, the universal judgment is undertaken, by the intervention of our Mediator. Let it be said then, He establisheth kings on the throne for ever. But by suitably subjoining 'for ever,' he suggests, what he plainly means. For if he were speaking of the throne of an earthly kingdom, he would not have added 'for ever:' since they who seize hold of that throne, are placed in it, not for ever, but only for a time. But he properly subjoined, And there they are exalted. As if he were suggesting to the mind of his hearer, saying, Because they are here brought low, they are there raised up. For to holy men this is a place of humiliation, as that is to be one of exaltation. Whence it is written in another place, Thou hast humbled them in the place of affliction. [Ps. 44, 19] For this present life is a place of affliction. They then, who are journeying to their eternal home, now despise themselves in the place of affliction for a time, that they may then be truly exalted in the place of joy. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "He will not deprive the right of his eyes. Even when he is subjected to it, as in a furnace; the trial of the tribulation, 1 he does not deprive his mind of that light which makes him know God to adore him. It shows sufficiently that blindness is the punishment of the ungodly, even when God seems to spare it. "And with the kings on their throne:" here it is necessary to imply: "He makes them sit down," that is to say, the righteous; he calls kings those who know how to command the flesh; hence this saying: "Who is the king who wishes to fight another king? etc. He will make them sit forever, and they will be exalted. Here we must add the foregoing "with kings on their throne. They will be exalted, it is said, because they have been humiliated. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And if they shall be in chains, and bound with the cords of poverty, He will shew them their works, and their wickednesses, because they have been violent. The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by these chains, when he was saying, I have a desire to be dissolved, and to be with Christ. [Phil. 1, 23] He perceived that he was bound with the cords of poverty, when, beholding the true riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints. [Eph. 1, 18] But after this it is rightly added, He will shew them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. [l Tim. l, 13] Or certainly, when saying, But what things were gain to me, those I counted loss for Christ. [Phil. 3, 7] ... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "They have their feet chained," by those bonds which St. Paul wishes to be delivered to be with Jesus Christ (3), that is to say, those shackles of the present life, where the body corrupt becomes a burden to the soul (4). "They will be surrounded by the bonds of poverty; Seized and restrained by the inveterate habit of sensual enjoyment, excited by the very poverty of the goods which sustain and lead man in this life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "He makes known to them their works," not the good deeds. These are or those impressions of the concupiscence of which it is said: "I know that there is nothing good in my flesh (5)," and of which we are never exempt, even if we are not victims of their culpable demands: or the sadness produced in man by the sin of origin. "And their iniquities, when they are strengthened. These are the works of which we have just spoken. We can not easily make them known, that is, discover them to the weak; but to those who have already made enough progress in virtue to be no longer slaves to debauches and crimes that are too public. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will open also their ear, to correct them, and will speak to them that they return from iniquity. To 'open the ear from iniquity,' is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he feels within him a desire after eternal goods, and acknowledges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of poverty. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at least, may lead them onwards to good desires, whom rewards do not invite. Whence it is said by the prophet, Bind with bit and bridle the jaws of those who do not draw near to Thee. But if they despise even scourges, it is plain that they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater consideration. ... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "But he will hear the just," he who lives by faith (6); so that he attributes to grace, and not to his own merits, not only the degree of justice which he is now practicing, but still all. what remains to be practiced to be entirely delivered from all evil from sin; from this, which the truth teaches to the faithful established in the faith, when they are wrapped in the nets of misery; for they are held in these shackles, before being exalted and sitting for ever on their thrones with kings. "He said, They will turn away from unrighteousness. He said, we must imply, God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If they shall hear and observe Him, they shall fulfil their days in good, and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be consumed with folly. By 'good,' is designated right conduct, but by 'glory,' heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not grieved; Thou hast scourged them, and they have refused to receive correction. [Jer. 5, 3] And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. [Jer. 51, 9] Of whom it is said again, I have slain and destroyed My people, and yet they have not returned from their ways? [Jer. 15, 7] These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "If they hear and observe my law, they will spend their days in joy and their years in glory. In man there will be no sin then, because there will be no more to fight against death. One will no longer be condemned to die because of sin, for it is written, "Where is, O death, your ardor to fight?" " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "He shall not save the ungodly, for they will not recognize the Lord. This seems to apply especially to the Gentiles. "They remained deaf to his warnings. These other words are understood by the Jews and all those who by their revolt have imitated them, even within the Church. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hypocrites and crafty men provoke the wrath of God. When mentioning hypocrites, he appropriately subjoins, 'and crafty.' For unless they are crafty in wit, they cannot consistently make pretence of that which they wish to appear. For there are certain faults, which are easily perpetrated even by those of duller sense. For any one even of dull understanding is able to swell, for instance, with pride, to be eager with the desires of avarice, and to yield to the assaults of lust. But a person is unable to carry on the falsity of simulation, unless he is one of more subtle wit. For whoever is such, is distracted in truth by constant observation, in watching two points; so as to skilfully learn, both to conceal what he really is, and to make a show of what he is not; to suppress his real faults, and to display unreal goods; not to boast himself openly of that, which he seems to be; and to pretend often to decline glory, in order to obtain the greater glory. For, because he cannot attain it by pursuing it before the eyes of men, he generally studies to secure it by shrinking from it. These things then do not at all suit the simple; for if they do, they are no longer simple. But when mentioning hypocrites and crafty men, he very properly added, not that they deserve, but that they provoke the wrath of God. For to sin even through ignorance, is to deserve the wrath of God. But wilfully to contradict His commands, to know what is good, but to make light of it, to be able and yet unwilling to do good, is to provoke it. For these are darkened within by the commission of iniquity, and are whitened outwardly by their display of righteousness. To whom it is declared by the voice of the Lord, Woe to you, Scribes and Pharisees, hypocrites, for ye are like unto whited sepulchres, which appear to men beautiful without, but are within full of dead men's bones, and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. [Matt. 23, 27-18] They preserve, then, in outward display, that which they assail in their inward conduct. But, by thinking evil within, they increase those sins, which they conceal outwardly, by assuming another character. They cannot therefore now have any excuse, before the strict Judge, from ignorance; because, while they display every kind of sanctity before the eyes of men, they are a witness against themselves, that they are not ignorant how to live aright. Let it be rightly said then, Hypocrites and crafty men provoke the wrath of God. But he adds what befals them at last, saying, Neither shall they cry, when they are bound. Every wicked person, who, though he is wicked, does not seek to appear holy, when smarting under the infliction of the scourge, is not ashamed to confess that he is wicked. But a wicked person, who intercepts the judgments of men by a shew of sanctity, even when he is smitten with the rod, shrinks from exposing his iniquity, because he has been accustomed to appear holy. But if he is ever hard pressed, he scarcely confesses, even superficially, that he is wicked; because he is confounded at disclosing his inward character by sincere confession. But we are, as it were, free, when we are not chastened by any reproofs; but we are 'bound,' when we are constrained by the blows of the rod. We cry, then, the more loudly when bound, the more sincerely we confess our sins, when placed beneath the blow. For devout confession is a loud cry in the ears of God. Because then the blows of the rod, even when they chastise hypocrites, do not bring them to honest confession; (for they shrink from being discovered to be sinners, because they were counted holy in the opinion of all men;) though the scourges now smite them to the utmost, though they are aware that they are being led on to eternal punishments, they yet wish to remain the same in the opinion of men, as they had always studied to display themselves. Though smarting, then, even under the blow of the extremest suffering, because they neglect to put forth an honest confession, even when afflicted, they scorn, as it were, to cry out, even when bound. It is well said then, Neither shall they cry, when they are bound. Although it can be understood in another way also. For every one, who, although he is wicked, fears not to be called holy by men, though he blames himself as wicked, in his secret thought, yet when he begins to hear of himself frequently as righteous, loses that which he used to hold of himself within. For he pours forth his heart without; and because he willingly receives a false testimony of himself without, he does not enquire what he should think of himself within. Whence it comes to pass, that he seeks even for the solaces of empty praise, if they are wanting, and that, forgetting what he is, he seeks to appear what he is not. While they who are such, then, pretend to be righteous in the judgment of men, and display their praiseworthy actions to the eyes of beholders, they are dealt with justly in secret, so that, the more they endeavour to deceive others, the more are they even themselves deceived as to themselves within. For they lose all eye for anxiously searching into their own state. For they excuse themselves from searching into, and examining their own conduct, but believe themselves to be the persons they are said to be; and they consider themselves to be holy, not because they so live, but because they are so called. But they neglect God's searching judgment, and to look into themselves; for they rest their belief in their merit on the testimony of another's mouth. But when they are smitten by a sudden blow, they are unable either to confess that they are wicked, or to discover themselves as they really are: because, namely, they believed themselves to be holy from the profession of men. It is well said, then, Neither shall they cry, when they are bound. For they trust, with vain hope, that they are coming before their heavenly Judge, such as they know they appeared in the sight of men. And the wretched men do not find themselves out, even in the midst of torments; and, while they look for the testimony of untrue praise, they lose the remedy of true confession. They are said even to be bound, and yet to cry not; for, overcome by the importunity of human applause, the wretched men consider themselves holy, even when they are dying in sins. To whom it is well said by the Prophet, Return ye transgressors to your heart. [Is. 46, 8] For were they to return to their heart, they would pour out themselves in words of outward profession. For what is nearer to us than our heart? What is nearer to us, than that thing which is within us? And yet, when it is distracted with wicked thoughts, our heart wanders far away from us. The prophet then sends the transgressor a long way, when he compels him to return to his heart: for the more he has distracted himself with outward things, the more does he hardly find out the means of returning to himself. ... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Hypocrites hearts will lay their wickedness," which crucified Our Lord. "They shall not cry, for he hath bound them," by the glory of his name, which rises above all nations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Their soul shall die in a tempest. For they were seeming to live as if in calm, when they were taking care to rejoice in the credit of holiness. But their soul, which used to rejoice in the fatal tranquillity of human praise, dies by a sudden tempest. For most commonly an unexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Whence hypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in the fining-pot, and gold in the furnace, so is a man proved by the mouth of him that praiseth him. [Prov. 17, 3] For praise of one's self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, They may see your good works, and glorify your Father which is in heaven. [Matt. 5, 16] They make themselves, therefore, a path for men to follow, as often as they manifest any thing in themselves, by which God can be recognised; because they seek not to attract the praises of men to themselves, but wish they should pass on, through their means, to the glory of their Maker. But haughty men prostitute their effeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in another place, Men shall be lovers of their own selves. [2 Tim. 3, 2] But of this very corruption of theirs it is here fitly subjoined, And their life among the effeminate. For, if they were living as men, transitory praise would not infect them with any corruption. Whence the Prophet persuades the Elect, saying, Do manfully; and let your heart be strengthened. For when saying, Do manfully, he immediately subjoined, and let your heart be strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the effeminate, because it is found to be corrupted with the luxury of praise. But in another translation, it is not rendered, Their life among the effeminate, but, Let their life be wounded by angels. But though these expressions differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble. — Morals on the Book of Job, Book XXVI Julian of Eclanum: "They will die in the tempest of their soul, and their life among the effeminate." Since he had said above, "God will not be humble before the powerful," here he has rightly said that the one who through his scorn inflames the wrath of the avenger will die among the effeminate, that is, he deserves to be deprived of all his strength by the misfortunes that will happen to him. "He will take the poor away from his anguish and will reveal his ear in tribulation." Through the voices of the facts themselves he will teach them that he has not forgotten the cry of the poor. — EXPOSITION ON THE BOOK OF Job 36:14-15 Augustine of Hippo: "Let their soul die from youth," with that pride with which they attributed to themselves the merit of their good deeds. "And let their lives be slain by the angels. These words can not be better applied than to the preachers of the truth, who are for some a smell of life for life, and for others a smell of death for death (2). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will deliver the poor from his straitness. The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also, And will open his ear in tribulation. To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world's prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. [Prov. 1, 32] — Morals on the Book of Job, Book XXVI Augustine of Hippo: "They tormented the weak and infirm. What is weakness in God is stronger than men (3). But he will do justice to the peaceful ones. The Lord, to manifest his meekness, differs from avenging his imitators, but he will surely avenge them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He will therefore bring thee safely from a narrow opening into a broad place. Every one who forsakes the way of life, and casts himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinners, saying, Let not the tempest of water drown me, neither let the deep swallow me up, and let not the well press its mouth upon me. [Ps. 69, 15] For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, My life is fallen into a well, and they have placed a stone over me. [Lam. 3, 53] For one's life falls into a pit, when it is denied with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said, He will bring thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works. For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one's self as a kind of self-contradiction within one's self. But when a soul, proceeding thus, is assisted by the hand of grace to raise it up, it arrives from a narrow opening to a broad place: because, having overcome its difficulties, it performs the good works which it desires. The prophet David had beheld the enclosure of a narrow opening, when he said, Thou hast delivered my soul from necessities, and hast not shut me up into the hands of the enemy. [Ps. 3l, 7. 8.] But he found that he had been brought safely into a broad place, when he added, Thou hast set my feet in a large room. [ibid.] For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way. But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says, And which hath no foundation beneath it. Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that 'foundation' is put for bottom, as hearing is derived from ear, and yet the ear itself is frequently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss, And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Prophet, wishing to describe fully its boundless immensity, says, The infernal pit hath enlarged its soul, and hath opened its mouth without measure. [Is. 5, 14] As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying, He will bring thee safely from a narrow opening into a broad place, he fitly subjoined, And which hath no foundation beneath it. As if he were saying, He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the narrow opening, He withdraws from the depths of hell. Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place, When a sinner hath come into the lowest depth of sins, he contemneth. [Prov. 18, 3] For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It follows, But the rest of thy table shall be full of fatness. The rest of the table, is the refreshment of inward satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, I shall be satisfied, when Thy glory shall be manifested. [Ps. 17, 15] He was thirsting for the cups of this table, when saying, My soul thirsted for the living God; when shall I come and appear before the face of God? [Ps. 42, 2] Eliu, therefore, wishing to console the temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly due to him as his desert, saying, But the rest of thy table shall be full of fatness. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "And because the abyss has deceived you by the mouth of your enemy. The deep malice of this world has deceived Jesus Christ by the mouths of false witnesses; so believed his persecutors. It is indeed to Our Lord himself that he is addressing himself now. "Those who have fallen to the bottom; It must be understood that you have deceived; driven by the passions of the present life, they are. fallen to the bottom of the abyss. "And you have prepared an abundant feast on your table. The sacrament of his body and his blood, the true bread descended from heaven (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment. The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that they may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, with which they now live, they hereafter shine forth in the height of judicial power; so that they are then able to judge all things the more powerfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new promise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they venture to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it were, their ability; in order that they who seemed to have condescended in soothing speech, may be dreaded when reproof has suddenly sprung up. ... — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Judgment will not deceive the righteous. Though the poor eat and are satisfied, and the fullness of charity prepares them to renew in them the sufferers of the Savior, it does not follow that God must soon render them justice. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. In most manuscripts we find 'gifts;' in a few, however, but more ancient, we find 'places.' But since the expression, Let not the multitude of gifts turn thee aside, needs no explanation, we have thought good that that expression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons' doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says, Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers. But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying, And let not the multitude of places bow thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility more in prosperity. Because thou art every where regarded with the reverence of faith, beware that thou art not elated with the power this reverence bestows. For they behold certain persons, who under the guise of religion, are puffed up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care for the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others' sins, since she is aware that even her Head endured such wrongs as this. For it is written of Him, And He was numbered with the wicked. [Is. 53, 12] Of Him it is said again, He Himself hath borne our weaknesses, and He Himself hath carried our sorrows. [Mark 15, 28; Is. 53, 4] Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within. But it must be observed that he does not say, Let not the multitude of places elate thee, but, Let not the multitude of places bow thee down. For every one who is raised up in this world, is turned aside by his very exaltation; because when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude of places bow thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: [MORAL INTERPRETATION] Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case. He says therefore, Let not, therefore, anger overcome thee, to oppress any one. Every one, who is required to correct the vices of others, ought first of all to look carefully into himself; lest, while punishing others' faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment, because it is not restrained by the measure of justice. For it is right, that when we correct others' faults, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the impulse of its zeal with calm moderation; lest we should sin ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault, should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects. For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let not anger overcome thee to oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added, And let not the multitude of places bow thee down. We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the body is the place of the body, so is each intention of thought the place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality. But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be ever the same, they carefully confine themselves to the thought with which they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when saying, One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. [Ps. 27, 4] To this unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. [Phil. 3, 13, 14] For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu, Let not the multitude of places turn thee aside. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Anger will come down on the ungodly, because of the gifts that have been the price of iniquity for them. By these presents he designates all the temporal advantages for which they commit their injustices. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Lay down thy greatness without sorrow, and all the mighty in strength. Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, 'Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast.' They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. [Ps. 45, 16] For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; in order that it may, in infirmity, behold itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined; Lay down thy greatness without tribulation, and all the mighty in strength. For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Do not turn away your will. This is not a warning to the Lord, nor an order imposed upon him. It is a way of speaking to the imperative, used in the prophets to predict the future, as in this passage: "Gird yourself with your sword, O Almighty (2). - Of the prayer of the weak, who cry out to you from the bosom of their miseries: "Unhappy that I am! who will deliver me from the body of this death? And all who are clothed with strength, who trust in their works, strive to establish their own righteousness. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Prolong not the night, that people may go up for them. As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name 'people' are designated those, who, given up to the common practice, live without restraint in all that they desire. But to 'prolong the night, that people should go up in the place of the strong,' is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: Prolong not the night, that people should go up for them. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. [Ps. 144, 2] For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Do not remove them during the night. Show that you separate from your people, either those proud ones who have detached themselves from the olive tree, or those branches cut off from the vine, which produce heresies and schisms. "In order to create new peoples in their place. In order to graft what is weakest in this world, by confounding what is strongest (5); for he who humbles himself will be lifted up, and he who raises himself will be humbled (6). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Decline not to iniquity; for thou hast begun to follow this after misery. Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God. — Morals on the Book of Job, Book XXVI Gregory the Dialogist: Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shewn themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men's minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended. — Morals on the Book of Job, Book XXVI Augustine of Hippo: "Take care not to do anything unseemly; Lest the name and doctrine of the Lord be blasphemed, as they are, when those whose reasoning is logical say. "Let us do the wrong thing for good (7). - You preferred that to poverty. Not only have you chosen poverty, but you have also preferred a holy life, pure morals, so that all may profess the doctrine of salvation with honor. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: And you certainly, he says, were tested so far in the furnace of correction. But God will indeed restore you and will bring you back to your former wealth and dignity. — COMMENTARY ON Job 36:22 Gregory the Dialogist: Behold, God is lofty in His strength, and none is like Him among lawgivers. As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says, For though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] Of Whom it is rightly subjoined, None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Whom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. [Matt.16, 13. 14.] But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality with lawgivers, saying, Thou art Christ, the Son of the living God. [ib. 16] Whence the Bride rightly says of Him in the Song of Songs, By night on my bed I sought Him Whom my soul loveth, I sought Him, and I found Him not. [Cant. 3, 1] And a little after, The watchmen who guard the city found me. [ib. 3] Of Whom she says again, They wounded me, they took my cloak. [ib. 5, 7] And she asks them again, saying, Saw ye Him Whom my soul loveth? When I had passed by them but a little, I found Him Whom my soul loveth. [ib. 3, 4] For the Beloved is sought for by night on the bed; because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soul is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He says, For judgment have I come into this world, that they which see not, might see, and that they which see might be made blind. [John 9, 39] And again, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. [Matt. 11, 25] In which judgments the Jews are doubtless rejected, the Gentiles gathered. Which fact in truth we can certainly wonder at, but are not at all able to search into. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "And God in his power will comfort himself, or strengthen himself. For if he has been crucified in his weakness, he is alive by the power of God (8). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity? As if he said; 'How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Who is equal in power, or who can discuss his works? To judge him, while he is the judge of the living and the dead? "Who will dare to say that he has committed injustice? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Remember that thou knowest not His work, of Whom men have sung. In Holy Scripture sometimes Angels, and sometimes persons ['homines'] of perfect life, are called 'men.' ['viri.'] For that an Angel is sometimes called a man, the Prophet Daniel bears witness, saying, Behold, the man Gabriel. [Dan. 9, 21] And again, that persons of perfect life are called by the name of 'men,' Wisdom declares in the Proverbs, saying, Unto you, O men, I call. [Prov. 8, 4] Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. [Ps. 18, 11] And again, Thy judgments are a great deep. [Ps. 36, 6] And again, The deep like a garment is His clothing. [Ps. 104, 6] Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things. [Eccles. 11, 5] For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen. Let him say then, Remember that thou knowest not His work, of Whom men have sung. As if he were to say plainly, The works of Him, of Whom mighty men have spoken, are concealed from the eyes of thy mind; because they surpass the measure of thy knowledge, inasmuch as thou art circumscribed by thy humanity. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Remember that his works are great, and that men have glorified them:" the Evangelists, the preachers of his word, who made their lives consistent with their mission. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: All men see Him, every one beholdeth afar off. Every man from the fact that he is created rational, ought to conclude from reason that He Who made him is God. And to see Him at this time, is doubtless to behold, through reason, His sovereign power. But when it is said, All men see Him, it is rightly subjoined, Every one beholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubtless behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their memory, strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they are, in a wonderful manner, far away from the sight of Him Whom they behold. But when it is said, Remember that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold Him, is, as we before said, to infer from reason His all-transcendent essence,) it is a great marvel that we behold God Himself, and yet know not His work. For we cannot doubt of His essence, and yet we remain uncertain of His judgments. That which is highest is plain to us, that which is least is concealed. For His works are surely less than Himself; and yet we behold the Doer, but are in darkness as to His doing: from the very fact, that the reason why any thing is done is uncertain, but Who it is that acts thus uncertainly, is not uncertain. Let him say then, Remember that thou knowest not His work, of Whom men have sung; all men see Him, every one beholdeth afar off. Because we see by reason that He exists, Whose judgments we by no means comprehend. But yet, at present, we behold Him afar off, because we are separated from His strength by the mist of our own infirmity. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "All have their eyes fixed on him," not forgetting their human weakness. "All men are in sorrow," overcome with regret, because of their sins. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Behold, God is great, surpassing our knowledge. The number of His years cannot be reckoned. He had said above, Behold, God is lofty. [ver. 22] He now says again, Behold, God is great. Why is it, that when speaking of God he says, 'Behold,' and again repeats, 'Behold,' if it be not that we say, 'Behold' of that thing, which we point out as present? And since God is every where present, when 'Behold' is said of Him, He is said to be present even to those who see Him not. But he well says, that He surpasses our knowledge, Who he had said before was seen by all men. Because, though He is beheld by reason, yet His greatness is not penetrated by any subtlety of our senses. For whatever we know of the brightness of His greatness, is beneath Him; and the more we suspect that we comprehend His power, the more are we driven far away from the knowledge of Him. For though our mind is caught up on high, yet it is transcended by the immensity of His greatness. Of Whom we know as it were something in part, when we feel that we are not able to know Him worthily. He wished, in some way or another, to speak of eternity, and he called the very length of eternity, 'years.' For when we wish to expand the briefness of time, we extend our moments through hours, our hours through days, our days through months, and our months through years. Since then he wished to speak of something very large, but did not find what wider thing to speak of, he multiplied years in God without reckoning their number, saying, The number of His years cannot be reckoned; in order that while he multiplies those things which are long in themselves, human weakness may learn that it cannot measure the length of eternity. Stretch therefore thine eye into eternity, that thou mayest see God, either when He is from the beginning, or how far He extends. And there is no boundary any where above, because He begins not to be; no boundary any where below, because He ceases not to be. All things are bounded together within Him; but He is extended around all things without space, is spread abroad without place. Behold all things which are made, by the very circumscription of their creation, are encircled by a boundary both above and below. For by their own law, because they begin from not being, they are hastening not to be. But some things have marvellously received this, that, though a boundary commences them above, yet no boundary confines them below; and that though they begin to be, yet that they do not cease to be for ever. But their eternity is unlike the highest eternity, because they began to be eternal. When we look at their extremes, we do not comprehend that end of theirs which is altogether wanting; but when we carry our mind back, we behold their commencement. And while we turn our thoughts below and above in them, we do not at all understand how far they extend, but we see from whence they begin. But since God has a kind of length of being through eternity, which neither commences with a beginning, nor is terminated by an end, and which does not admit in itself the from whence, nor until when; let it be said then, The number of His years cannot be reckoned. By the number of His years being mentioned, His Being is shewn to be of long duration. But by its being said to be beyond number, this same Being is pointed out as infinite and incomprehensible. But we have learned, that He is known to the minds of men, when all men see Him; and that we behold and admire His greatness, when the number of His years is considered beyond number; it now remains for us to hear, what are His doings. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "God is rich and we do not know him. Rich, multus, for where sin abounds, there has been superabundance of grace (1). "We do not know it. This word is understood to mean some of whom have fallen into blindness until the fullness of the nations has come in (2). "The number of his years is infinite. To say that he is eternal. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who taketh away the stars of rain, and poureth forth showers like whirlpools. There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those who live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no storms succeed: and others come forth, which water the thirsty earth with great showers. As often then as persons live uprightly in Holy Church, but yet know not how to preach this same uprightness, they are stars indeed, but produced in the dryness of the air: because they can give light to others by their example of good living, but cannot rain by their word of preaching. But when certain persons both live uprightly therein, and distil this uprightness into others by their word of preaching, stars appear, as it were, in heaven, to bring on rain, which are so to enlighten others by the merits of their life, as also to rain with the word of preaching. Did not Moses appear in this heaven, as a star of rain; who, when he shone forth from above, watered also the hearts of sinners with the rain of holy exhortation as the thirsty ground beneath, to make it bring forth grass abundantly? Did not Isaiah appear as a star of rain, who in foreseeing and holding up the light of truth, watered the drought of the unbelieving by announcing the words of prophecy? Were not Jeremiah, and the other Prophets, placed as it were in heaven, like stars of rain, who, when exalted on the high eminence of preaching, while they dared boldly to reprove the depravity of sinners, kept down as it were the dust of human blindness, by watering it with the drops of their words? But since, namely, the judgments of heaven take away from this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are withdrawn as it were from the face of heaven. And the stars return into their hidden places, when the souls of the Saints, having completed their courses, are laid up in the treasuries of the Inner Disposal. But since the earth would be dried up, if the streams of rain from above were to cease entirely, when the stars were withdrawn, it is rightly said, Who taketh away the stars of rain, and poureth forth the showers like whirlpools. For, when the Lord had taken away the Prophets, He sent the Apostles in their place; to rain like whirlpools, after the external preaching of the Law had ceased, when the old fathers had been withdrawn. He conceals therefore the stars of rain, and pours out showers like whirlpools, because after He withdrew the preachers of the Law to His inmost and secret mansions, a more exuberant power of preaching poured forth, by the words of those who came after. By stars of rain can be designated also the holy Apostles, of whom it is said by Jeremiah to rejected Judaea, The stars of rain have been withholden, and there hath been no latter rain. [Jer. 3, 3] The Lord, therefore, has withdrawn the stars of rain, and has poured forth showers like whirlpools; because, when He took away from Judaea the Apostles who were preaching, He watered the world with the doctrine of new grace. Both of which things can be understood, not improperly, to have been done in the Church. For when He withdrew the souls of the Apostles to the secret recesses of the regions above, on the dissolution of their bodies, He hid, as it were, from the face of heaven the stars of rain. But, when the stars of rain had been taken away, He gave showers like whirlpools; for, when the Apostles had been withdrawn to the regions above, He disclosed, in more abundant profusion, by the tongues of subsequent expositors, the streams of Divine knowledge which had been long concealed. For that which they stated briefly, they manifoldly increased by expounding it. Whence this very preaching of expositors is not improperly compared to whirlpools, since, while they collect the sayings of many who precede them, they spread themselves out to a greater depth in what they accumulate. For whilst they unite testimonies to testimonies, they make, as it were, whirlpools from drops. And whilst the Gentile world is daily taught by their words, because the mind of sinners receives heavenly wisdom, the water standing on the earth exhibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom, when they speak at greater length in exposition. For they ought constantly to remember through whom they have received the discoveries of this very wisdom. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "He could count the drops of dew. In preaching his Gospel by the ministers, he has counted them to the consummation of the ages, when the imperfect science will end, and that which is perfect will see him face to face. "The rain spreads in its paths:" the machinations of the wicked can not surprise him. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which flow from the clouds. Which cover all things above. For these whirlpools do indeed flow from the clouds; because, if the power of understanding did not begin with the holy Apostles, it would not flow more fully through the mouths of teachers. For by 'clouds' in Holy Scripture, sometimes fickle men, sometimes Prophets, sometimes Apostles, are designated. By clouds the fickleness of the human mind is expressed; as Solomon says, He that observeth the wind, doth not sow, and he that regardeth the clouds, doth never reap. [Eccles. 11, 4] He doubtless calls the unclean spirit, 'wind,' but men who are subjected to him, 'clouds;' whom he impels backwards and forward, hither and thither, as often as his temptations alternate in their hearts from the blasts of suggestions. He, therefore, who observes the wind, does not sow; since he who dreads coming temptations, does not direct his heart to good works. And he who regards the clouds, does not reap, since he who trembles from the dread of human fickleness, deprives himself of the recompense of an eternal reward. By 'clouds' are Prophets set forth, as is said by the Psalmist; Dark water in the clouds of the air; [Ps. 18, 11] that is, hidden wisdom in the Prophets. By 'clouds' also Apostles are designated, as is said by Isaiah, I will command the clouds that they rain no rain upon it. [Is. 5, 6] They are 'stars' then, because they shine with the merits of their life; they are 'clouds,' because they water the parched ground of our heart with the streams of heavenly knowledge. For if they were not 'clouds,' the Prophet would not have said, when looking on them, Who are these that fly as clouds? [Is. 60, 8] The whirlpools of showers pour then from the clouds, because the profound instructions of those that follow derived the origin of their wisdom from the holy Apostles. When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them; nor does our sight penetrate the ethereal regions, because its own infirmity conceals them from it. And when the sun shines forth from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection with bodily things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of preceding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to men. Whence it is said in another place, Thou enlightenest wonderfully from the eternal mountains. [Ps. 76, 4] For he, who cannot behold the rising sun, looks at the mountains tinged with his rays, and discovers that the sun has risen. God enlightens us, therefore, from the eternal mountains, because He illuminates us with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but we are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not to tread the watery ridges of the sea. [Matt. 14, 28. 29.] The other rested through love on the very breast of our Maker: and he who had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer. [John 13, 23-25] But because we have said, that Prophets also are signified by 'clouds,' it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one word from the Lord, forsakes his kindred, and his country; [Genesis 12, 1-4] and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his heir, when now old and almost ready to die? When we are endeavouring to gain hold of the virtue of patience, we look at the examples of those who precede us. For what is more patient than Isaac, who carries the wood, asks about the burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? [Gen. 22, 6-9] What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance of toils, we are supported by preceding examples. For what is more laborious than Jacob, who though near to Laban by the rights of kindred, discharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? [Gen. 29, 15-30] When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? [Gen. 39, 7. 8.] And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we are wishing to be filled with gentleness, we are assisted with the examples of those who precede us. For what was more gentle than Moses, who bears with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? [Numb. 16, 20-22] When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. For what is more constant than Joshua, who, when sent to search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? [Numb. 14, 6-9] Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and anoints him when found to be king, and soon endures him when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul will hear, and will kill me. [1 Sam. 16, 2] And the Truth says to him by Itself; How long dost thou mourn for Saul, since I have rejected him. [ib. 1] What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, who received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same persecutor of his, with the humility of frequent satisfaction, who takes away the spear of his persecutor, cuts off the border of his cloak, [l Sam. 24, 4] and hastens at once to the top of the mountain, and at one and the same time shews that he has had the power of slaying, and prays that he might not be slain. [ib. 26, 12-16] Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Which cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it shew what the Lord has done by their means in the world. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "The clouds will flow, and their shadow will darken a great multitude. If the Gospel is dark, it is only for those who perish. "He gave his time to the animal, who knows the moment of his rest. The ox has known his master, the donkey his stable (4). In all this his mind was not troubled; The fear of God is the beginning of wisdom (5). "And the flesh has not changed your heart," which must rise from the earth to the Lord. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: If He will spread out clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea. The Lord 'spreads out the clouds,' when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. [Mal. 3, 1] And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. [Ps. 68, 4] And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. [ib. 7] For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. [Lev. 26, 12] For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a 'tent,' when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, There is none to stretch forth My tent any more, and to set up My curtains. [Jer. 10, 20] Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. [Lam. 2, 6] For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? [Rom. 15, 19] For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. [Acts 27, 28] Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. [Ex. 3] But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into Egypt, that He might ransom His people. [2 Sam. 7, 23] Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching. But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound them. [Ps. 144, 6. LXX] By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles. And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain, which knew only how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "If he wanted to spread his cloud," so that those who see are blind (6). "He gives him the same measure as at his flag," he lives in his mortal flesh as in a tent: his executioners did not recognize him, when he abandoned them, and he extended on the cross. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Behold, he hath poured out all his light on him." He hid it, and when part of Israel fell into blindness, he poured it out on all the nations. "He has covered the depths of the sea." He has confused the insatiability of this world, for the light shows itself, not to obscure, but to illuminate. He judged the nations, showing them their iniquities with the torch of truth. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: For by these things judgeth He the people, and giveth food to many mortals. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. [John 20, 22. 23.] And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. [Mat. 14, 16] For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation. But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but 'to many.' Because, namely, it is written, All men have not faith. [2 Thess. 3, 2] And to certain persons it is said, Ye therefore hear not, because ye are not of God. [John 8, 47] And again, No man can come to Me, except the Father Which hath sent Me draw him. [John 6, 44] And again, The Lord knoweth them that are His. [2 Tim. 2, 19] Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord's humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "He gave much to their food," to those who acknowledge and confess their sins, to those who are hungry and thirsty for justice. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He hideth the light from the mighty. And ordereth it to return again. For those in truth are 'mighty,' who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, 'Thou hast revealed them to fools,' but, 'to little ones,' made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to shew what is meant by this littleness ['parvitas'], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5.] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17.] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined, And ordereth it to return again. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer. But if we take 'in manibus,' not as one noun, in the dative case, but as two parts of speech; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. — Morals on the Book of Job, Book XXVII Ishodad of Merv: The words, "He will cover the light with his hands" [mean] that when he wants to make the rain fall for the sake of earth, he condenses the air as if with his hands and covers the sun with clouds. And the words "he will go toward them so that they may come to meet him" [mean] that in the same instant in which his command goes to his works, they promptly come to meet him, that is, the performance instantly follows the command. — COMMENTARY ON Job 36:32 Augustine of Hippo: "He has in his hands, in manibus (1), hidden the light. If one wants to read immanibus, immanes, the cruel ones, that means those who do not forgive men, while they claim from God their pardon. If one wants to read in manibus, of manus, the hands, that means those who pride themselves in their hands, that is to say in their works, and want to find their justification. "He stole the light from them; To say that they will not see him, because their foolish heart has been hardened. "He commands her to reappear at the opposite point. Those who act according to the truth, either by forgiving to be forgiven, or by confessing their miseries, to be rescued by divine grace, they will come to the light, so that their coverings will be brought to light, because they have fulfilled them in God, 3 and not for themselves. For the opposite of heaven is the merciful man, the opposite of the proud is the humble heart. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He declares of it to His friend, that it is his possession, and that he may come up to it. The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, Ye are My friends, if ye have done what I command you. [John 15, 14] For a friend is named as 'the keeper of the soul;' and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend. Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. [John 15, 15] Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above? But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. [Ps. 8, 5] And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel, and was not forbidden to adore him. [Gen.19, 13-16] But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow-servant, and of thy brethren. [Rev. 19, 10] For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. [Heb. 2, 7] Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together. [Matt. 24, 28] Whence Peter says, To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. [1 Pet. 1, 4] Whence Paul says, We know that if our earthly house this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. [2 Cor. 5, 1] But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? [John 3, 13] For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. [John 17, 24] But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it. But these things are very marvellous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought? — Morals on the Book of Job, Book XXVII Augustine of Hippo: "In order to make her known to her friend. This same light which he kept hidden to hide it from the sight of cruel men and without recognition, he announces it, shows it to him who is no longer a slave under the Law, but has reconciled himself to the grace . "To his friend:" to his imitator; for the son of man has not come to be served, but to serve. "Those who strive to rise in front of him will possess it. They will enjoy this light, those who rise above the goods of the earth. It is announced to them, while they still work to raise, because when they will be mounted they will see it face to face, without it being necessary to call them there. It is said that they endeavor to "rise up in front of him, contra eum," not to attack him, but to go to meet him, as the Apostle says: "In the presence of Jesus -Christ (1). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: At this my heart trembled, and was moved from its place. Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; [Ps. 31, 22] Where, namely, it could have been called not fear, but a transport ['excessus']. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined, At this my heart trembled. As if he said, It went beyond itself in transport of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought. But it is well said, And was moved from its place. For the pleasure of this present life is the 'place' of the human heart. But when the place of our heart is touched with a divine aspiration, there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eternity, and despising transitory objects, it seeks only for those which endure. It is well said then, At this my heart trembled, and was moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths. — Morals on the Book of Job, Book XXVII Gregory the Dialogist: It will hear a hearing in the terror of His voice, and a sound going out of His mouth. It is the habit of Holy Scripture, that, when it informs us that any thing is heard with the hearing, it says that this hearing is heard. As Habakkuk says, O Lord, I have heard Thy hearing, and was afraid. [Hab. 3, 1] Whence it is said here also, It will hear a hearing in the terror of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind with the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the burning elements contend against the reprobate; how terribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, Depart from Me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. [Matt. 25, 41] The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, It will hear a hearing in the terror of His voice. Where it is also well subjoined, And a sound going forth from His mouth. The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the 'mouth of God' can be designated, the Only-Begotten Son, Who, as He is said to be His arm, because God works is all things by Him, (of whom the Prophet says, To Whom is the arm of the Lord is revealed? [Is. 53, 1] of whom John says, All things were made by Him; [John 1, 3]) so is He also called His mouth. For hence is that which the Prophet says, For the Mouth of the Lord hath spoken these things. [Is. 1, 20] By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of 'mouth;' as we also are accustomed to say 'tongue' instead of 'words,' as when we speak of the Greek or Latin 'tongue' we indicate Latin or Greek words. We therefore rightly understand Him, by the 'Mouth of the Lord.' Whence the Bride says to Him in the Song of Songs, Let Him kiss me with the kiss of His Mouth. [Cant. 1, 1] As if She said; Let Him touch me with the presence of the Only Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. [Acts 2, 2] A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incorporeal sound, and says, He shall receive of Mine, and shall shew it unto you. [John 16, 14] By the terror of His voice, then, can be understood the power of fear, and by the sound of His mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. 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. [Rom. 8, 15] Hence the Truth says by His own mouth, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted to them; and whose soever ye retain, they are retained. [John 20, 22. 23.] Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. — Morals on the Book of Job, Book XXVII Ishodad of Merv: [By] the words "the judgment that comes from his mouth; under the whole heaven he will be praised," [the author] speaks about the thunder that is produced in the instant itself, in which punishment is inflicted on sinners; it is heard everywhere and everyone who hears it praises God. — COMMENTARY ON Job 37:2 Augustine of Hippo: "Listen to his terrible accents, his voice of thunder. He is obviously inspired here. Indeed he explains why his heart went out of itself; it is that he is subject to the authority of the Gospel, shouting with force throughout the world: "Do penance; for the kingdom of God is near (2). The sound of his voice spreads everywhere, and goes to those who are outside, immersed in the sensualities of the present life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He himself considereth under all the heavens, and His light is over the ends of the earth. As if it were plainly said; He who rules over the highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest concerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He therefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally confined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the Prophet attests who says, The heavens declare the glory of God;) [Ps. 19, 1] after the coming of the Holy Spirit is designated by the sound of the mouth, it is rightly subjoined, He Himself considereth under all the heavens, and His light is over the ends of the earth. For there are some, who, when they hear the wonderful works of the Apostles, (that they raised the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities by their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it is written, An assister in needful times, in tribulation. [Ps. 9, 9] For Holy Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, when opportunity demands. For it is written, Tongues are for a sign not to them that believe, but to them that believe not. [1 Cor. 14, 22] Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and fevers; [Acts 28, 8] and yet advised Timothy when sick, saying, Use a little wine for thy stomach's sake, and thine often infirmities. [1 Tim. 5, 23] Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the minds of men may be brought to inward truths; that so by the wonder which is visibly displayed, those invisible truths, which are more wonderful, may be believed? For the father of Publius required to be healed by a sign of power, in order that he might revive in mind, while returning to health by a miracle. But no miracle needed to be manifested outwardly to Timothy, because he was already full of life within. What wonder is it then, that miracles are not frequently displayed, when the faith has been spread abroad, when even the Apostles themselves performed them not in the case of some who already believed? The heavens, then, having been raised up, the Lord considers inferior objects; because, when the greatest preachers have been taken away, He constantly regards even the lowliness of our infirmity. And His light beholds, as it were, the ends of the earth, under the heavens; because, after the sublime doings of those who have gone before, He embraces the ways and doings even of sinners by the illumination of His grace. And though He does not now frequently manifest miraculous signs, by the life of believers, He yet departs not from these same believers by the virtue of works. But His light over the ends of the earth can also be thus understood; that whilst the preaching of heavenly Grace gathers the nations to the faith, it has embraced within itself the boundaries of the world. Or, certainly, the ends of the earth are the ends of sinful men. And it is often the case, that many forsake God, and waste the seasons of their life in carnal desires. But yet, when looked down upon by Divine Grace, they turn to God at their latter end, they learn what are the eternal judgments, and punish with tears all the evil deeds they remember to have committed; and prove by their upright conduct that they are sincerely prosecuting these. And when righteousness succeeds, their former sin is surely entirely forgiven. For hence Hannah says by the spirit of prophecy, The Lord shall judge the ends of the earth; [1 Sam. 2, 10] because doubtless God does not judge the former life of sinners, when, by a look of affection from above, He enlightens their latter end. Hence Moses says, The firstling of an ass thou shall exchange for a sheep. [Ex. 13, 13] For, by an ass is designated uncleanness, but by a sheep, innocence. To exchange then the firstling of an ass for a sheep, is to convert the beginnings of an impure life into the simplicity of innocence; in order that a sinner, after having committed those deeds which the Lord rejects as unclean, may now display such conduct, as He can offer to God as a sacrifice. Because then a sinner is converted after his sins, and is brought back at last from the darkness of his misdeeds, at the end of his life, it is now rightly said, And His light is over the ends of the earth. But that very grace, which fills the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shews a man how justly he is to be condemned. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "He goes through the expanse of heaven, and sends his light to the ends of the world," when the Church spread to all nations. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: After Him a sound will roar. He will thunder with the voice of His greatness. And He will not be enquired into, when His Voice hath been heard. For the Lord doubtless turns into sorrow the life of him whom He has filled with His illumination; and the more He suggests to the enlightened mind eternal punishments, the more cruelly does He weary it with sorrow for its past wickedness; and a man grieves at what he was, because he now begins to discern the good which he was not. He hates himself, as he remembers himself to have been. He loves himself as he discerns he ought to have been; and now loves only the bitterness of penitence; because he carefully considers in what great pleasures he has sinned through self-indulgence. It is well said then, After Him a sound will roar. Because when God enters the mind, it is doubtless plain, that the sorrow of repentance immediately follows, in order that that soul may now delight in wholesome sorrow, which used to rejoice in its iniquity with a lamentable mirth. But the more abundantly a sin is lamented, the higher is the knowledge of the truth attained. Because the conscience, before polluted, is renewed by a baptism of tears, to behold the light within. Whence after the roaring of repentance, it is fitly subjoined, He will thunder with the voice of His greatness. For God thunders with the voice of His greatness, when, to us who have been now well prepared by sorrow, He makes known, how great He is in His doings above. For thunder proceeds, as it were, from heaven, when the look of grace strikes us slumbering in carelessness and neglect, with sudden fear; and when lying on the ground we hear a sound from above: for thinking of things of earth, we are suddenly alarmed at the sentence of terror from above; and our mind, which used to slumber with evil security in things below, is now properly alarmed and anxious for things above. But we know not, in what way the terror of this secret visitation enters into us: nor is it discerned by the eye of the very mind, whose purpose is changed for the better. Whence it is fitly subjoined, And He will not be enquired into, when His Voice hath been heard. The voice of the Lord is heard, when the breathing of His grace is conceived within the mind; when the insensibility of our inward deafness is broken through, and the heart, excited to zeal for the noblest love, is pierced by the voice of inward power. But even the mind, which has been enlightened by the voice of the supervenient Spirit, which insinuates Itself into the ears of the heart, does not trace it out. For it is unable to consider by what openings this invisible power flows into it, in what ways it comes to, or recedes from, it. Whence it is well said by John, The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth. [John 3, 8] For to hear the voice of the Spirit, is to rise up to the love of the invisible Creator, by the power of inward compunction. But no man knows whence it cometh; because we are not told on what occasions it pours itself forth on us by the mouths of preachers. And no man knows whither it goeth; because when many hear one and the same preaching, it doubtless cannot be understood, whom It forsakes and casts off, or into whose heart It enters and takes its rest. For but one thing is taking place without, but the hearts of those who behold are not penetrated by it in one way: because He who invisibly modifies visible things, plants incomprehensibly the seeds of events in the hearts of men. Hence is it that some believed, when Lazarus was raised from the dead: while yet the greater number of the Jews were roused to zeal in persecution by this very resurrection. [John 12, 10. 11.] That one and the same miracle, then, which conferred on some the light of Faith, deprived others of the light of the mind, by the darkness of envy. Hence is it that each of the thieves beheld that same death of our Redeemer, which was like his own; but the one feared not in his pride to assail Him with contumely, Whom the other honoured by fearing Him. In the same circumstance the thoughts of each was not the same; because the inward Arbiter, by invisibly modifying, made it to differ. But as these secret modes of breathing on us cannot be comprehended by our thoughts, the traces of the Divine voice are doubtless unknown to us. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "After him we heard a shuddering voice. After his first advent, the trumpet of the last day will resound in the light of his second advent (3). "It will be the voice of his pride. By his pride he designates his greatness, for he was humble in his first advent. "And when that voice is heard, all will be finished without return. Now, then, let us seek the Lord while we can find him (4); that is to say, to possess it by a real and sincere faith. We will not be able to do it any more, when he comes to judge us, and we hear from him the words, "Go to eternal fire." The penance of the infidels will then be too late and fruitless. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God will thunder marvellously with His voice. Who doeth great things and inscrutable. God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be followed, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signified in Moses by the manna coming from above. For the sweet food which is received from above is called 'manhu.' For manhu means, What is this? [Ex. 16, 15] And we say, 'what is this,' when we ignorantly wonder at that which we behold. The soul then perceives the manna from above, when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice; so that the soul, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined, Who doeth great things and inscrutable. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent for new pursuits, and cold to his former habits, that he renounces outward cares, and is eager for inward contemplation; who can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God effects by His voice; but they would be less great, if they could have been searched out. He doeth, therefore, great things and inscrutable: because He exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, I have planted, Apollos watered, but God gave the increase. For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. [l Cor. 3, 6. 7.] But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "The Almighty will thus break forth his thunder. It was not his power, but our weakness communicated to his mortal life which was announced in his first advent. It is from him that it is written: "That which is weak in God is stronger than men." He has "performed wonders which we have ignored:" those of his first advent. Also to ask us for his gifts he will come to judge us. "That we ignored. This applies to those who have not known the divinity of Our Lord; they saw it only in the infirmity of the flesh. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who ordereth the snow to descend on the earth, and the rains of the winter, and the showers of His strength. Because the Psalmist says, Thou shalt wash me, and I shall be whiter than snow; [Ps. 51, 7] what do we understand by snow in this place, but the hearts of the Saints made white by the light of righteousness? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters. Waters therefore are the minds of preachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already feast on solid contemplation, condescend to humble words of preaching through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts; so the virtue of the Saints protects the life of sinners by its strength with God, and by its condescension melts, as it were, and waters the thirsty earth, to bear fruits. And because water is first brought up from below, that it may afterwards be returned in showers from above; so do holy men, when placed on the lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others' infirmity. Waters, then, return, as it were, to the earth from which they have been raised, when righteous men, condescending to sinners, cease not to remember what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true wisdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his heights of virtue, he acknowledges how unworthy he was, saying, Who was before a blasphemer and a persecutor, &c. [1 Tim. 1, 13] Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us see therefore how this water, which is to be turned into solid snow, is drawn up to its highest level. He says, Whether we be beside ourselves, it is to God. [2 Cor. 5, 13] Let us see how the snow returns to the ground, to water it, while melting. He says, Or whether we be sober, it is for your cause. [ibid.] Let us see with what hand it is guided, and can be raised up, when low, and be brought back again when raised up. He says, For the love of Christ constraineth us. [ibid. 14] Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its considerate control even to humble condescension, for the love of the brethren, it is rightly said, Who ordereth the snow to descend on the earth. Where it is also fitly subjoined, And the rains of the winter, and the shower of His strength. For this present life is indeed winter: in which though hope even now raises us up to things above, yet the cold torpor of our mortality still binds us. Because it is written, The corruptible body weigheth down the soul, and the earthly habitation presseth down the sense that museth on many things. [Wisd. 9, 15] But this winter has rains, which are doubtless the preachings of rulers. Of which rains it is in truth said by Moses, Let my speech be expected as the rain, and my words descend as the dew. [Deut. 32, 2] These rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as a flock for a sacrifice, and sanctify them in the day of slaughter. [Jer. 12, 3] For the reprobate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved, my fair one, and come: for the winter hath past, the rain hath passed and is gone. [Cant. 2, 10. 11.] For as the winter passes away, the rain departs: because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the earth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. For the shower of the strength of God, is the preaching His Godhead; for the shower of His weakness is the preaching His Manhood, of which it is said by Paul, The weakness of God is stronger than men. [1 Cor. 1, 25] And again, Though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] But holy men so preach the weakness of His Manhood, as to pour also into the hearts of their hearers the strength of His Godhead. Let us hear, through the thunder of the cloud, the shower of His strength; In the beginning was the Word, and the Word was with God, and the Word was God. [John 1, 1] Let us hear also the shower of His weakness; The Word was made flesh, and dwelt among us. [ibid. 14] Let us hear the shower of His strength; All things were made by Him, and without Him was not any thing made that was made. What was made in Him was life. [ibid. 3] Let us hear also the shower of His weakness; He came unto His own, and His own received Him not. [ibid. 11] He commands therefore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Manhood by the voices of His Saints, as to make known to us also the wonders and the strength of His Godhead. But when we hear the power of our Maker, we are immediately brought back to our own hearts by the compulsion of fear, and, considering that so great a Judge is over us, we examine what we have done worthily, and what unworthily. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "He said to the cloud, Go down to the earth. He has said it to his flesh, which we must receive in the Sacrament, in memory of Him, 1 to imitate his humility, and to establish in us his charity. "Heavy rains, and storms excited by its power. The cloud is indeed on the earth; but it is not for us, it is his omnipotence to bring out the dew and the rain of the word, which will give our hearts the intelligence of mysteries. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who sealeth the hand of all men, that every one may know his works. For men scorn to think of the sins they commit. But when they hear the power of heavenly severity, they discern this burden of misdeeds which weighs them down. For being roused by the words of preaching, they keep on the watch, in order to consider to what punishments the merit of their former doings is leading them. When, then, the shower of His strength descends on the earth, a seal is made in the hand of each one, for him to know his works; because when the Virtue of His Incomprehensible Majesty is acknowledged, his own life is weighed more carefully by each person. But this can also be understood in another sense. For the Almighty Creator has made man a rational creature, distinguished from all which are void of sense and reason; in order that he should not be ignorant of what he has done. For he is compelled by the law of nature to know whether what he is doing is right or wrong. For why is he brought to judgment for his conduct, if he could be ignorant of what he has done? And therefore even they, who scorn to be instructed by the precepts of the Lord, know whether the things they are doing are good or evil. For if they do not know they are doing good, why do they ostentatiously boast of some of their doings? Again, if they know not that they are doing wrong, why do they shrink from the eyes of others in these very doings? For they are witnesses to themselves, that they know what they are doing is wrong, because they are ashamed of being seen by others. For if they did not really believe it to be wrong, they would not be afraid of its being seen by others. Whence it is well said by a certain wise man; When wickedness is fearful, it beareth testimony to its own condemnation. [Wisd. 17, 11] For when fear assails and convicts the conscience of what it has done, it furnishes testimony against itself, that its conduct is deserving of condemnation. The contrary to which is said by John, If our heart condemn us not, we have confidence toward God. [1 John 3, 21] Let the wicked fly then from the eyes of men; they certainly cannot fly from themselves. For that they know the sin which they commit, they have their conscience as a witness, they have their reason as a judge. In the sin therefore which they commit, they first find the judgment of their reason against them, and they are afterwards brought to the strictness of the eternal judgment. And this is perhaps that which is said by the Psalmist, Deep calleth unto deep with the voice of Thy water-spouts. [Ps. 42, 7] Because, when by a wondrous course of secret dispensation, the evil which is committed is not suffered to be unknown, a sinner both condemns himself at once in his conscience by his own sentence, and after his own condemnation hastens to the sentence of the eternal Judge. For deep then to call on deep, is to pass from one judgment to another. Let holy preachers proceed then to reprove the conduct of sinners, but let wicked hearers despise the words of the righteous. Let them defend their wickedness as much as they please, and multiply their shameless deeds by a more shameless defence. They are certainly witnesses to themselves in their conscience that they are without excuse. For by the very fact that God has created man a rational being, He puts a seal in the hand of all men, that every one may know his own works. — Morals on the Book of Job, Book XXVII John Chrysostom: This is the reason, he says, for the grandiosity of his creations, the reason for the cold and the heat, the reason for the irregularity of the winds. Was it impossible to produce a harmonious blend? [If God did not do that], it is because he wants to prevent by any means the pride and arrogance of thought. It is "so that everyone may know his own weakness." "Who can resist," Scripture says, "before his cold?" The entire universe has been created for this purpose, and everything exists for it. Since [pride] first of all drove away from us our trust in God, for this reason God has organized everything in view of its contrary, either the creation, or the fashioning of our body or the course of our life, so that all this exists for humility in order that we may learn to act with moderation and recognize our own weakness. — COMMENTARY ON Job 37:7B Augustine of Hippo: "He puts as a seal on the hands of men:" He makes them understand by their deeds how guilty they are, so that they recognize their weakness, and exclaim: "Unhappy that I am! who will deliver me from this body of death 2? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The beast will enter his covert, and will abide in his den. Who else is understood by the name of the beast, except our ancient enemy, who cruelly aimed at the deception of the first man, and mangled by his wicked advice the integrity of his life? against whom it is promised by the words of the Prophet, concerning the restoration of the Church of the Elect to its ancient condition, And no evil beast shall pass through it. But when after the coming of the Redeemer, after the voices of preachers, after the thunder, as it were, of the clouds, this beast has seized that accursed person, Antichrist, what else does he do but enter his covert, in order to abide in his own den? For that vessel of the devil is the den and covert of the beast, so that, when lying in ambush against men who are journeying through this life, he both escapes their notice by his wonders, and kills them by his malice, in his person. But yet he possesses even now the hearts of all reprobates, before he manifests himself openly; and occupies them by his secret wickedness, as though they were his own den; and conceals himself in their gloomy minds, in order to effect all the hurt he desires against the good. Were not the hearts of the persecuting Jews, the den of this beast; in whose designs he long lurked secretly, but suddenly burst forth with the voices of those who cried, Crucify, Crucify? [John 19, 6] And because he could not reach so far in his temptation, as to wound the mind of our Redeemer, he was eager for His death in the flesh. This beast doubtless possessed the hearts of many of the Elect, but the Lamb has, by His death, expelled him from them. Whence also He says in the Gospel, Now shall the prince of this world be cast out. [John 12, 31] For while He has, by a wonderful and righteous judgment, enlightened and accepted the confessions of the humble, He has forsaken and closed the eyes of the proud. Whence it is said to Him by the Psalmist, Thou hast appointed darkness, and it became night, in it all the beasts of the woods will pass through: the young of lions roaring to seize their prey, and to seek their food from God. [Ps. 104, 20. 21.] For God in truth appoints darkness, when, in inflicting judgment in requital for sins, He withdraws the light of His wisdom. And it is made night, because the mind of wicked men is blinded with the errors of their own ignorance. In which all the beasts of the field pass through, when malignant spirits, lurking under the gloom of deceit, pass through into the hearts of the reprobates, by fulfilling their evil purposes. In which also the young of lions roar, because spirits rise up with importunate temptations, as the ministers of most wicked, but yet preeminent, powers. But yet they seek their food from God; because doubtless they are unable to catch souls, unless by a just judgment they are permitted by God to prevail. Where it is also fitly subjoined, The sun hath arisen, and they are gathered together, and have laid them down in their dens. [ibid. 22] Because, when expelled from the minds of the faithful, by the Light of the Truth manifested in the flesh, they returned, as it were, to their dens, when they held the hearts of unbelievers only. That then which is there called the den of lions, is here termed the den of the beast. But I think it ought to be specially observed, that this beast is said, not only to enter his den, but to abide therein. For he sometimes enters even the minds of the good, he suggests unlawful thoughts, he wearies them with temptations, he endeavours to turn aside the uprightness of the spirit to the pleasure of the flesh; he also strives to carry out delight as far as to consent: but yet he is kept from prevailing by the opposition of aid from on high. He can enter therefore into the minds of the good, but cannot abide therein, because the heart of the righteous is not the den of this beast. For he doubtless abides in and occupies the minds of those, whom he possesses as his own den: because he first leads on their thoughts to wicked desires, and afterwards leads their wicked desires even to the commission of most sinful deeds. For the reprobate do not endeavour to repel, with the upright hand of judgment, the suggestions of him, to whose wishes they desire to yield, by submissive delight. And when any evil thought arises in their hearts, it is cherished at once by the eagerness of delight; and when no resistance is made to him, he is strengthened immediately by consent, and consent is instantly carried into outward act, but outward act is also made worse by habit. This beast then is well said to abide in his cave; which keeps hold of the thoughts of the reprobate, till it also pierces their life with the sting of evil deeds. Whence the Lord well says to Judaea by the Prophet, How long shall hurtful thoughts abide in thee? [Jer. 4, 14] For He does not blame for their coming, but for their remaining there. And unlawful thoughts come even unto good hearts, but they are forbidden to remain; because the righteous, in order to keep the house of conscience from being taken, drive away the enemy from the very threshold of the heart. And if he has ever secretly crept by sudden suggestions in front of the entrance, yet he does not reach to the gate of consent. It was to this beast doubtless that Peter, overcome by the impulse of sudden fear, opened the gate of his heart, by denial, but he withstood it by a speedy discovery, he closed it by his tears. [Luke 22, 57-62] But because the ancient enemy has not only entered and occupied the hearts of persecutors, but has also occupied and possessed them, let it be rightly said, The beast will enter his covert, and will abide in his den. For we learn how much he dwelt in the minds of the Jews, when we hear their plans, on the evidence of the Gospel narrative. For therein it is described, with what eager cruelty they raged for His death, when they beheld our Lord quickening the dead; how many evil designs they ardently wished to carry out against Him, but yet feared the people; how many opportunities they sought of killing Him, and could not find them; how many hands of aliens they used to carry out their cruel wishes; because they gave Him up to the Gentiles to be killed, Whom they themselves were not able legally to put to death; in order that the Roman governor might perform that by his mere power, which they eagerly insisted ought to be done, merely from their malice. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Wild beasts find shelter, and rest in their dens. Sinners led by grace found this shelter, and their conscience was at rest, after the forgiveness of their faults. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: A tempest will come forth from the inner parts, and cold from Arcturus. When Holy Scripture mentions the inner parts, in opposition to Arcturus, it designates the quarter of the South, opposite to the parts of the North. Whence it is written in this same book; Who maketh Arcturus, and the Orions, and the inner parts of the South. [Job 9, 9] Because then the sun pervades with greater warmth the inner parts of the South, but does not pursue its course at all in the North, by the word 'inner parts' in this place is expressed the Jewish people, but by the term 'Arcturus' the Gentile people. For they who had known the One and Invisible God, and obeyed His Law, at least carnally, were kept, as it were, in the warmth of faith, under the glow of the midday sun. But because the Gentiles had not attained to any knowledge of heavenly wisdom, they were remaining, as it were, in the cold, without the sun, under the North. But because a tempest impels, but cold oppresses with torpor; it is now rightly said, A tempest will come forth from the inner parts, and cold from Arcturus. As if it were plainly said; From the Jews there arises persecuting malice, and from the Gentiles oppressing power. For the precepts of the Law had not forbidden the performance of miracles, and yet the Jews sought to kill the Redeemer of the human race on account of these very miracles. And hence when unable to fulfil what they had begun, they flocked to the hall of Pilate, in order that he, whom no law could restrain when murdering unjustly, might himself put Him to death. A tempest therefore came forth from the inner parts, and cold from Arcturus, whilst the Gentile judge perpetrated with the authority of Rome, that which the Jews requested through envy. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "The storm has risen from the depths of their retreat. The temptation came to him by quite mysterious ways. "The cold has come out of the heights. The judgment has secretly come upon those who have not persevered; their charity has cooled, because of the abundance of their iniquities. Punishment well deserved, since they put their hope not in God, but in man. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When God bloweth, the ice congeals. And the waters are again poured forth abundantly. Because, as the Holy Spirit breathed on the hearts of the faithful, and conferred greater miracles of power, benumbing envy grew up the more in the sluggish hearts of the faithless; and the unbelieving multitude became hardened against God, from the same causes, as the humble people softened the obduracy, with which it had bound itself. For when God blew on them, they were turned into ice, who said, through envy of the miracles they had witnessed; Behold, the whole world hath gone after Him. [John 12, 19] They were beholding the signs, perceiving the miracles performed by His ministers, and foreseeing, that the whole world was now about to follow the preaching of the faith; and yet, the more the Holy Spirit had filled the world, the more firmly was the malice of envy binding their minds. The water therefore had been turned into ice, when sluggish Judaea was still remaining in envy, as the whole world was going after God. But because Divine Power was sufficient to soften the hardness even of such great cruelty, and to melt the hearts of unbelievers to love Him, after this ice it is immediately well subjoined; And the waters are again poured forth abundantly. For the Lord has in truth poured forth the waters abundantly, after this ice; for after He had endured the hardness of the Jews, even unto death, He immediately melted their hearts from the hardness of unbelief, by breathing on them the love of Himself; in order that they might afterwards run the more eagerly to obey Him, the more obstinately they had before resisted His commands. Whence it is well said by a certain wise man, As ice in fair weather, so shall thy sins be melted away. [Ecclus. 3, 15] The Prophet had desired to be freed from the ice of this torpor, when saying, Turn our captivity, O Lord, as the stream in the South. [Ps. 126, 4] Of these waters, that is, of people flocking together to the Lord, it is said again, He will send forth His word, and will melt them: His breath will blow, and the waters will flow. [Ps. 147, 18] Waters run from ice, because many great preachers are made out of hard persecutors. Ice therefore melts in water, when the numbness of inward cold is changed into the irrigation of preaching. Was not Paul ice, who when going to Damascus, after he had received letters, was seeking to check the seeds of the word of God, which had been scattered in the heart of the faithful, as if in the earth that they might not spring up to the perfection of good deeds? [Acts 9, 2] But this ice returned in water; because he afterwards watered with the streams of holy exhortation those whom he before endeavoured to oppress with persecution, in order that there might arise a more abundant harvest of the Elect, in so much as the shower of God was watering it from the mouth even of a persecutor. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "The ice is formed by the breath of God. Not only does the abundance of iniquity beleaguer those who put in man their hopes, but good works themselves of those who have the spirit of God harden hearts frozen with envy: for them St. Paul is a smell of death for death (4). And who will understand how the ice is formed in the breath of the Lord? Just as carnal men, who praise their fellows, cool themselves down and give themselves up to despair, in the face of iniquity; likewise those who desire to be praised, harden themselves and surrender themselves to envy, if the justice of men refuses them this tribute of praise. "He leads the water as he pleases; Making rain fall on one city and not on the other (5); that which must be understood of the dew of grace, which it spreads in souls according to whether they are submissive or not. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The corn desireth clouds. And the clouds scatter their light. For what are all the Elect, but the corn of God, to be treasured up in the heavenly garners? Which now bear with the chaff in the threshing of the floor; because in this purification of Holy Church, they endure the contrary habits of the reprobate, till the inward Husbandman separates them with His fan of judgment, and taking His Elect, as grains now cleaned, into the heavenly habitations, consigns the chaff to eternal fires. Whence it is well said by John, Whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His barn, but He will burn up the chaff with unquenchable fire. [Matt. 3, 12] But this corn, till it attain to the perfection of its fruits, looks for the rains of the clouds, in order to its growth. Because the mind of good men is watered with the words of preachers, lest it should be drained of the moisture of charity by the sun of carnal desires. The heavenly Husbandman had beheld this corn growing up in the world, and desiring the clouds, when He was saying, The harvest indeed is plenteous, but the labourers are few. But pray ye the Lord of the harvest, to send forth labourers into His harvest. [Matt. 9, 37. 38.] Those therefore which here are called 'corn,' are there called 'harvest,' but they who are here called 'clouds,' are there called 'labourers,' because holy preachers are both clouds and labourers; clouds, namely, by their doctrine, labourers by their life; clouds because they flow into us by their words, labourers, because they cease not to do what they speak. For, for clouds to scatter their light, is for holy preachers to spread abroad examples of conduct, both by their words and actions. But though they scatter the light of their inward message, yet they do not attain to the conversion of all the hearts which they desire. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "And the cloud has watered the wheat:" Let us be this wheat, if we want to be watered. "She shed the light. The good news of his Incarnation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which traverse all things in a circuit, whithersoever the will of their Ruler shall lead them. To every thing which He shall command them upon the face of the earth. For holy preachers often wish to exhort some persons, but cannot do so. Some they often wish to avoid, but are yet most urgently compelled, by the impulse of inward instigation, to exhort them. Let us behold the cloud of God, how it is led by the hand of Him Who guides it, even to those things which it does not seek after: and is, again, kept from following its own impulse, by the hand of Him who governs it. When Paul was shaking his raiment, and was wishing to depart from the Corinthians, he surely heard, Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city. [Acts 18, 9, 10] Again, when he had wished to go to the Thessalonians, he was kept back, and said, I wished to come unto you, even I Paul, both once and again, but satan hindered me. [1 Thess. 2, 18] For satan could not of himself hinder the journeys of so mighty an Apostle; but, while opposing, he ignorantly subserved the design of the secret dispensation; in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their Ruler shall lead them. For often when they are led by the will of their Ruler, they seek to do one thing, but are disposed otherwise. For they frequently desire to correct some of their hearers in a gentle way, and yet their speech is turned into sharpness. They frequently seek to be severe with others, but yet their vigour is restrained by the spirit of gentleness. As, therefore, they cannot go whither they will, so also they cannot act as they will. For because the inward Judge keeps hold of them, when He sends them, so also does He modify and take them up, when He leads them on, so that sometimes they arrange one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another. Because then they serve according to that which is commanded them, let it be rightly said, Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in that they are guided to it, not by their own will, but that of their Teacher. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "She turns in the circle that is traced to her:" she travels the whole universe. "Ready to do what the Supreme Master commands him. These commandments; who direct the cloud, are the preachers who govern the Church to fulfill the divine precepts. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Whether in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found. The one tribe of Judah is certainly meant, which is mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the flesh of our Redeemer. But all Judaea together is called the land of the Lord. [Deut. 32, 42] Because it then produced to Him the fruit of faith, when the whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy. Whence it is well said by Paul, And that the Gentiles should glorify God for His mercy. [Rom. 15, 9] Whence it is written again, Which had not obtained mercy, but now have obtained mercy. [1 Pet. 2, 10] God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time, He makes these clouds to rain, even in His own land, because He recalled this same people of Israel to His former favour, after correction in captivity. At another, He wished them to shine forth from the place of His mercy; because He made known by holy preachers even to the Gentiles the miracles of His power, in order by His sole mercy to free those from the yoke of error whom His wrath in their innate unbelief was weighing down. But behold, because Eliu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths; the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "So he has disposed on the earth:" Our Lord. "In his tribe or in his country. First in the tribe of Judah, from which he was born according to the flesh, to suffer, to rise again, and to ascend to heaven: of this tribe were the Apostles and many brothers whom he found near him, and who were then saved. Others were called by him before his passion, or after his ascension, by the Apostles, both in Jerusalem, and in the churches of Judea attached to the Savior, according to the words of the apostle St. Paul: "Because of the divine truth, to confirm the promises made to our fathers (1). "Either he wanted to find her in his mercy. He wanted mercy to bring this cloud to the Gentiles who would believe in him, for Saint Paul adds: "Let the Gentiles glorify God because of his mercy." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hearken unto these things, O Job, stand, and consider the wondrous works of God. He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, 'Listen' which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the power of His doings. For to 'stand,' is to act uprightly. Whence also it is said by Paul, Let him that thinketh he standeth, take heed lest he fall. [1 Cor. 10, 12] And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God's power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Whence it is well said in reproach of Balaam, Who falling, hath his eyes open. [Numb. 24, 4] For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life, Whom by foreseeing he announced. He was lying then, and had his eyes open, when prophecy was directing his mind to heavenly things, and covetousness was confining it to earth. He was lying and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Listen and remember this, O Job. He wants to wake up, because he's going to talk about the calling of the Gentiles. "Stop to consider the power of God. Do not be anxious in your mind, and do not give yourself anything. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Dost thou know when God commanded the rains to shew forth the light of His clouds? If 'clouds' are holy preachers, the rains from the clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and shew not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed by persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, shew us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, That ye may know, what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe. [Eph. l, 18. 19.] This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. [2 Cor. 10, 10] But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed, in order to be quiet, and are not permitted. No one therefore knows when the rains shew the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou know, when God commanded the rains, to shew forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world? — Morals on the Book of Job, Book XXVII Augustine of Hippo: "We know how God does his works," condemning those who boast in their deeds "When He brought out light from darkness," when He justified the wicked. You were once darkness, you are now light in the Lord (3). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Dost thou know the mighty paths of the clouds, and their perfect knowledge? These clouds have most subtle paths, namely, the ways of holy preaching. For narrow is the gate, which leadeth unto life. [Matt. 7, 14] They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another's goods, not to retain one's own, to despise the praises of the world, to love reproaches for God's sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs of those who hurt us, and to retain towards them the unchangeable grace of affection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said to them by the voice of Truth; When ye have done all these things which are commanded you, say, We are unprofitable servants. [Luke 17, 10] It is perfect wisdom to know all things, and yet in a certain way to be ignorant of one's knowledge; by which though we already know the precepts of God, though we are now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of which it is well said by Paul, He who thinketh that he knoweth any thing, knoweth nothing yet as he ought to know. [1 Cor. 8, 2] While we live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth, ... — Morals on the Book of Job, Book XXVII Augustine of Hippo: "He knows the different roads of the clouds:" the preachers of his Gospel; some believed him before his Passion, the others after. "And the huge falls of the wicked. It is not a question here of those who crucified him and who afterwards did penance, were baptized in his name: but of those who did not rise from their falls, and persevered in their hatred against 'Church. Their fall, in fact, was not slight, but enormous. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Are not thy garments warm, when the earth hath been blown upon by the south wind? We have often said already that blessed Job stands for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shall be clothed with all these, as with an ornament. [Is. 49, 18] But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and come thou south, blow upon my garden, and let its sweet spices flow out. [Cant. 4, 16] For the north wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may fly away. For the south wind comes, and blows through the garden, that its sweet spices may flow abroad; because, while the mind of man is filled by the coming of the Holy Spirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the south wind, may now justly say, We are unto God a sweet odour of Christ. [2 Cor. 2, 15] The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members. For every one; who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm: but when they have become warm, by retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well? Which receives, as it were, warmth through the pores; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation. Which expels, as it were, its own cold, when it departs from its former iniquity; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching: and from seeing that they are burning and glowing for the highest objects, they are themselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the progress of their disciples, and are ashamed of being themselves blameable, even in the smallest matters: lest they should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation: because, if the Holy Spirit fill not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within; For neither is he who planteth any thing, neither he that watereth, but God Who giveth the increase. [1 Cor. 3, 7] Let it be said then, Are not thy garments warm, when the earth hath been blown upon by the south wind? Because, namely, hearers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saving plainly to blessed Job; Thou in vain attributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposest to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance, ... — Morals on the Book of Job, Book XXVII John Chrysostom: Here he may mean, You are now in the midst of afflictions, but later you will have rest—and there is also the proof given by divine wisdom, which has foreseen death as a solution and end to human tribulations. Or perhaps [he means], even in the midst of your trials, you remain out of the fight of the war and the troubles, and he punishes you in this manner. — COMMENTARY ON Job 37:17 Augustine of Hippo: "Your garment is solid (4):" your pace proclaims pride; he speaks thus against the one who dares to boast of his acts. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Thou perchance madest with Him the heavens, which are most solid, as if cast in brass. By 'heavens,' those who are created in the heavens, the angelic spirits, can be designated. Whence also we are instructed by the voice of Truth to say in our Prayer, Thy will be done as in heaven, so in earth. [Matt. 6, 10] That the will of God may be doubtless observed in all things even by human infirmity, as it is done by the higher creation. Of whom it is well said, They are most solid, as if cast in brass. For it is of the nature of brass, that it is difficult to be consumed by rust. And the angelic powers, which stood fixed in Divine love, when the proud angels fell, received this, as their reward of retribution, that they are no longer consumed by any rust of sin stealing upon them, that they continue in the contemplation of their Creator, without end to their felicity, and exist with eternal stability, in that which they were created. Which the very words of the history in Moses concerning the origin of the world will attest, when both the heaven is said to have been first made, and this is after wards called the firmament. [Gen. l, 17] Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was afterwards still more wonderfully strengthened, that it might never fall. But, as we have often said, by the 'heavens' can be expressed the minds of the Elect, raised up by inward love from all earthly pollutions. For though, in the body, they dwell below, yet, because they cleave in their heart, even now, to the highest objects, they truly say, Our conversation is in heaven. [Phil. 3, 20] Who are most solid, as if cast in brass, because they are not wasted away from the integrity of their original strength, by any rust of changeableness. To whom, boldly bearing up against adversities, it is said by the voice of their Maker, Ye are My friends, which have continued with Me in My temptations. [John 15, 14; Luke 22, 28] But though this learned and haughty one, when endeavouring to make a jest of this holy man, blends noble sayings with his derision, yet he ever falls back, from those noble sayings, into empty words. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "While the land of the south is at rest, will you strengthen the heavens with him, and will they spread the light everywhere to the same extent? The land of the south is perfectly understood here by those of the Jews who believed in Jesus Christ. The sun indeed seems more distant from the northern regions and closer to the southern countries. That is why those whom Saint Paul says are nearer, in the light of the Gospel, are here rightly called the land of the south. Moreover, if we call the Evangelists heaven, as in these words: "The heavens declare the glory of God," for it is from them that it is said, "Through all the universe have their accents sounded: their speech has gone to the ends of the earth (2); So may we denominate under the name of earth the multitudes to whom the good news was brought. Although the people of Judea who believed in Christ entered their rest on leaving this world, the authority of the preachers of the Gospel is no less solid in the churches of Gentility; it was therefore through divine mercy and not through the authority of the Christian Church of Judea. So we must see an interrogation in the passage that we explain, and hear it in this sense: When the earth of the south was at rest, that is to say when there was no more in this world of Christian society among the Jews, did you, with him, strengthen the preachers of the Gospel, establish the authority of the divine Scriptures, of which God in His mercy also spread the light among the Jews and among the Gentiles? He attributes this benefit to the grace and goodness of God, so that no one will boast of his merits and fall into that sad pride which lost the Jews. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "Teach us what we shall say to him, so that we may not rejoice at the sight of darkness," that is, take heed that you do not hide anything from us. — COMMENTARY ON Job 37:19 Gregory the Dialogist: Shew us what to say to Him; for we in truth are involved in darkness. As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance... — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Tell me what to answer to finish our long speeches. What can be said to him by seeing that we are ourselves deprived of everything, deserve, and that we can do nothing without his goodness? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who will tell Him the things which I say? Even if a man shall speak, he shall be swallowed up. As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat, even after he has heard them? But because, when learning and arrogance contend together in the habitation of the same mind, there sounds forth from the mouth of the speaker not merely levity of behaviour, but also gravity of sentiment; after Eliu had been puffed up in levity by arrogance, saying, Who will tell Him the things which I say? he presently subjoined, through his learning, Even if a man shall speak, he shall be swallowed up. Every thing which devours any thing, draws it inwards, and conceals it from the eyes of beholders, and hurries into the deep an object which could be seen on the surface. A man, therefore, when he is silent about God, seems to be something on account of the reason with which he was made. But if he begins to speak about God, it is at once shewn how nought he is; because he is devoured by the immensity of His greatness, and is hurried, as it were, into the deep, and is concealed. For wishing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circumscribed spirit of the Uncircumscribed, the creature of the Creator, the temporal of the Eternal, the mutable of the Immutable, the mortal of the Quickener. And since, being placed in darkness, he knows not the inward light, as it really is, a man wishing to discourse of eternity, speaks as a blind man of the light. If then a man shall speak, he shall be swallowed up: because if a man wishes to speak of eternity as it is, he takes away also from himself even the sense he has of it when silent. But, behold! eternity then became truly known to men, when It shewed Itself to them by assuming man's nature. But because this had not yet been revealed, it is rightly subjoined of the same men... — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Are you a book or a secretary for me? and is it I who imposes silence on the man? Why do not you say nothing, if you know what to say? You are not charged with gathering my word, without speaking for yourself. We are both conversing. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But now they see not the light. The air will suddenly be gathered into clouds. And the wind passing over will drive them away. Of which light doubtless it is said even by the Prophet, The people which was sitting in darkness, saw a great light. [Is. 9, 2] But he shews how this light is seen by men, when he immediately adds; The air will suddenly be gathered into clouds. For the air is so diffused by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the 'air,' but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and thither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, strengthened with the solidity of virtue, in order that, by thinking of what is right, they may gather themselves within the bosom of their heart, and may not melt away in empty thoughts. Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith. But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined; And the wind passing over will drive them away. For the wind that passes over is the present life. The wind then passes over, and drives the clouds away; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds: because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought by their labours in Holy Church, when he immediately subjoins... — Morals on the Book of Job, Book XXVII Julian of Eclanum: "But now they do not see the light; suddenly the sky is covered with clouds; and the passing wind will drive them away." With his words he demonstrates how they do not see the light he demonstrates with his words by saying, "Suddenly the sky is covered with clouds"; the splendor of the sun is hidden by thick clouds and a darkened sky, but it is called back for the use of mortals through the repelling of the clouds. — EXPOSITION ON THE BOOK OF Job 37:21-22 Augustine of Hippo: "All can not see the light that" shines. in the clouds. He takes again what he has said of the hope of forgiveness for the sinner and of the grace which divine mercy shines in his soul. It is the light that shines in the cloud. Clouds have not essentially this property; their brilliancy comes from elsewhere. Another thing is to shine with one's own light, something else to reflect the brilliance of a strange light: but not all of them make this distinction, and many imagine that souls shine with their own light, when wisdom is in they. So it is written that there are some who call themselves wise and have become insane (1). "The spirit passes and purifies them:" it is the spirit of which it is said: "To your threat, to the breath, of your anger (2); And elsewhere: "Where shall I go to escape your mind? The trial of temptations reveals to men what they are worth; it teaches them that by their sins they are only darkness, and need the glory of God (4). Let them therefore seek to reflect his light, and attribute to him all the honor, never to themselves; and henceforth, having laid all pride; they will be cleansed from the greatest sin; for the spirit of sanctification does not pass, but remains. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Gold will come from the north. And from God fearful praise. What is designated by the 'north,' but the Gentile world, fast bound in the cold of sin? Which he held under the yoke of his tyranny, who proudly said, I will sit in the mount of the covenant, in the sides of the north, I will ascend above the height of the clouds, I will be like the Most High. [Is. 14, 13. 14.] And what is expressed by 'gold,' but faithful souls? Of which it is said by Jeremiah, How is the gold become dim? the finest colour is changed? [Lam. 4, 1] For he lamented that the gold was dimmed, because he beheld in some persons the brightness of innocence changed into the blackness of sin. Gold, therefore, is said to come from the north; because through the favour of the grace of the Redeemer, the life of the faithful, which is precious before God, is increased within Holy Church, from the Gentile world, which had been long frozen in the torpor of unbelief. For gold comes from the north, when the true faith in God shines forth from the very worshippers of idols. But when the Gentiles were converted to the faith, the Jewish people gainsays them; and scorns to admit to the recompense of eternal rewards, those who had been so long worshippers of idols. Whence it is said to Peter, after the conversion of the Gentiles, Wherefore wentest thou in, to men uncircumcised, and didst eat with them? [Acts 11, 3] In contradiction to which, the Lord rightly says by Isaiah, I will say to the north, Give up, and to the south, Keep not back. [Is. 43, 6] For as the Gentile world is signified by the 'north,' so is the Jewish People signified by the 'south,' which was warmed, as it were, by the mid-day sun, because when our Redeemer appeared in the flesh, it first received the warmth of faith. Give up, then, is said to the north, when the Gentile world is ordered to offer to God the gifts of its faith. But the south is commanded not to keep back, because the Hebrews who stood firm in the faith were ordered not to condemn and reject the life of the Gentiles. Whence here also, because it was said, Gold cometh from the north; it is fitly subjoined; And from God fearful praise. For fearful praise is said to come from God, as if it were said to come from those who are on the side of God, that is, the faithful. When gold then comes from the north, fearful praise proceeds from God; because, while the Gentiles offered the brightness of their faith, the multitude of the faithful Hebrews praised with fear the Divine judgments. But how gold comes from the north, and how fearful praise bursts forth from those who are under God, the sacred history itself informs us. For it is written, Cornelius, a centurion of the band, which is called Italian, a religious man, and fearing God with all his house, giving much alms to the people, and praying to God always, saw in a vision manifestly, about the ninth hour of the day, an Angel of God coming in to him, saying unto him, Cornelius. But he looking on him, being seized with fear, said, Who art thou, Lord? But he said unto him, Thy prayers and thine alms have come up as a memorial in the sight of God. [Acts 10, 1-4] Gold therefore came from the north, when prayer with alms went up from the Gentiles in the sight of God. But when Peter had related to the brethren, either how Cornelius had seen an Angel, or he himself had seen a linen cloth let down from heaven to him with beasts, and creeping things and birds, or how the Holy Spirit had bedewed the hearts of the Gentiles, even before Baptism, [Acts 11, 5-17] Who had never come into the minds of the Jews, excepting after the water of Baptism, it is immediately written, When they heard these things they held their peace, and glorified God, saying, God hath therefore granted to the Gentiles also repentance unto life. [ib. 18.] The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself from its murmurs, by admiring the gifts of heavenly grace offered fearful praise to God. Whence Peter himself also wonders, saying, I have found in truth, that God is no acceptor of persons. [Acts 10, 34] But when the Gentiles receive the faith, why is fearful praise said to come from those who are already believers, when it ought to come from them, joyful rather than fearful? But fearful praise came from the Hebrews who already believed, on the conversion of the Gentiles, doubtless, because Judaea was justly rejected, while the Gentiles were called in mercy; and feared the loss of its own rejection, while it beheld the gain of the others' calling. Whence we also, when we suddenly behold the wicked raised up to an unexpected eminence of life, daily rejoice with fear under the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy, Who calls thereby those to Himself who are considered unworthy. — Morals on the Book of Job, Book XXVII Julian of Eclanum: "From Aquilon comes gold." "From Aquilon the golden-colored clouds [come], the great glory and honor of God is in them." "From Aquilon gold comes." He said "Aquilon" for the east and "gold" for dawn, which imitates the appearance of the shining metal with its glowing color. "And the timorous praise of God"; certainly the service of praising him is not taken without fear because of the immensity of his fame. — EXPOSITION ON THE BOOK OF Job 37:21-22 Augustine of Hippo: "From the aquilon comes the cloud with golden colors. It is by leaving the impiousness most culpable the farthest from God, that they arrive changed, purified, enlightened by wisdom. How are they, except by grace, which remits sins without weighing the merits? So when the Psalmist wanted to receive his pardon, he said: "I teach your ways to the wicked, and the wicked turn to you; Like the clouds coming from the East or from the aquilon, when their darkness has disappeared in the colors of the sun. "She publishes the glory and the honor of the Almighty. There is more love, where more sins are forgiven: for the Almighty can justify the ungodly. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: We cannot worthily find Him out. He is great in power, and judgment, and justice, and cannot be spoken of. Even if we can now find Him out, yet not worthily. For whatever we perceive in Him, is of faith, and not of sight. But yet he adds that which he considers he has found, saying; He is great in power, and judgment, and justice, and cannot be spoken of. For He is great in power, because He overcomes the powerful adversary, and taking from his house the vessels of dishonour, changes them into vessels of mercy. [Matt. 12, 29] Great in judgment; because, though He here brings down His Elect by adversity, yet He raises them at last in the glory of eternal prosperity. Great in justice: for though He here bears long with the reprobate, yet He at last condemns them for ever. But it is well subjoined; And cannot be spoken of. For if He cannot worthily be thought of, how much less can He be spoken of? But we speak of Him far better, in a measure, if we hold our peace with admiration through fear of thinking upon Him. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "And no other man could equal his power:" he alone did not commit sin, and never was falsehood on his lips (6); for God alone is truth and every man is a liar (7). So the God made man was victorious, even when he was judged. "Since his judgments are righteous, do you think he will not answer the prayer? Let man not add sins to sins by despairing of his salvation, as if he were condemned helplessly, because God is just and can not let him go unpunished. He is righteous in his judgments, but without allowing the one who implores his forgiveness to answer; the more rigorous is his justice, the more generous he is in forgiving; for it would not be justice to confound humble repentance with pride that refuses to humble itself and to do penance. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Therefore men will fear Him, and all who seem to themselves to be wise, will not dare to contemplate Him. Eliu in this place calls those who are strong of understanding 'men.' And we must note that he says not, 'And wise men will not dare to contemplate Him,' but, They who seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, They were turned into a crooked bow. [Ps. 78, 57] For a crooked bow strikes the very person, by whom it is aimed: but the tongues of arrogant men are in their sayings like a crooked bow; because when they speak against pride, they fix their arrows in their own makers. Whence we must watch with the utmost care, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of ignorance, and should not any longer be wisdom. For though it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride. For some goods are of the highest, others of a mixed, kind. The highest goods are faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country only, and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches. But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy brethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought take care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within. But because secret pride of heart is reproved by this, which Eliu says, All who seem to themselves to be wise will not dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of lions; to rend asunder the arms of bears; to be chosen, when his elder brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, How glorious was the king of Israel to-day, uncovering himself before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: [2 Sam. 6, 20] she immediately heard, As the Lord liveth, I will play before Lord, Who hath chosen me rather than thy father. [ibid. 21] And a little after he says, And I will play, and I will become more vile than I have been, and I will be humble in mine own eyes. [ibid. 22] As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility. But there are some who think humbly of themselves; because, when placed in honour, they consider that they are nothing but dust and ashes; but yet they shrink from appearing contemptible before men, and, contrary to what they think of themselves within, they cover themselves, as it were, with a rigid cloak of beauty without. And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have displayed; and they are the more elated in their heart, the more they seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from without, saying, I will play, and I will become more vile. And since he does not swell with pride within, because he made himself vile without, he adds, And I will be humble in mine own eyes. As if he said, Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying, And I will be humble in mine own eyes? It is well said therefore by Eliu, Therefore men will fear Him, and all who seem to themselves to be wise will not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God; because they are the more removed from His light, the more they are not humble in themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the light of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For hence it is written, God hath chosen the foolish things of this world to confound the wise. [1 Cor. l, 27] Hence again it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. [ib. 3,18] Hence the words of the Gospel history attest, that when Zaccheus could see nothing for the crowd, he ascended a sycamore tree, to see the Lord as He passed by. [Luke 19, 4] For the barren fig is called a sycamore. Zaccheus therefore, being small of stature, ascended a sycamore, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because the tumult of worldly cares keeps the infirmity of the human mind from looking at the light of truth. But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added? For the Lord commands us, as it were, to ascend a sycamore, when He says, Of him that taketh away thy goods, ask them not again; [ib. 6, 30] and again, If any man smite thee on the right cheek, turn to him the other also. [Matt. 5, 39] The Lord is seen, as He passes along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord. — Morals on the Book of Job, Book XXVII Augustine of Hippo: "Therefore all men will fear it; If they remember that they are men. "And the wise themselves will fear it; Not to become foolish, boasting of what they have received and boasting of their wisdom: for the proud may be taken away from the humble. So that the wise, whose wisdom is an inner radiance of grace, and do not burst into vain speech, that kings who judge according to the lights of the mind and are judged by no one, serve God with fear and rejoice with trembling, lest they perish out of the right way (2); for it is God who works in them and willing and doing it, according to his good will (3). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: But the Lord answered Job out of the whirlwind, and said. PREFACE After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters, and the darts of so many sorrows boldly received, blessed Job ought to have been praised by his Judge for such great power of constancy, if he had been now going to be called out of this present world. But after he is here about to receive back yet two-fold, after he is restored to his former health, to enjoy longer his restored possessions, Almighty God is obliged to reprove with strict justice him, whom He preserves alive, lest his very victory should lay him low with the sword of pride. For what commonly slays a soul more fatally than consciousness of virtue? For while it puffs it up with self-consideration, it deprives it of the fulness of truth; and while it suggests that it is sufficient of itself for the attainment of rewards, it diverts it from the intention of improvement. Job, therefore, was just before his scourges, but he remained more just after his scourges; and, having been praised before by the voice of God, he afterwards increased from the blow. For as a ductile tube is lengthened by being hammered, so was he raised the higher in praise of God, as he was smitten with heavier chastisement. But he who stood thus firm in his virtues, when prostrated by wounds, needed to be humbled. He needed to be humbled, lest the weapons of pride should pierce that most sturdy breast, which it was plain that even the wounds that had been inflicted had not overcome. It was doubtless necessary to find out a person, by comparison with whom he would have been surpassed. But what is this, which is said of him by the voice of the Lord; Thou hast seen My servant Job, that there is no man like him upon the earth. [Job 1, 8; 2, 3] By comparison with whom then could he be surpassed, of whom it is said, on the witness of God, that he cannot be equalled, on comparison with any man? What then must be done, except for the Lord Himself to relate to him His own virtues, and to say to him, Canst thou bring forth the morning star in its season, and canst thou make the evening star to rise over the sons of men? [Job 38, 32] And again, Have the gates of death been opened to thee, and hast thou seen the gloomy doors? [ib. 17] Or certainly; Hast thou commanded their dawn after thy rising, and hast thou shewn the morning its place? [ib. 12] But who can do these things, but the Lord? And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! O how great is the victory of the man, to have been foiled on comparison with God! O how much greater is he than men, who is proved by testimony to be less than God! For he is very mighty, who is proved by such questioning not to be mighty. But since we are being led to discuss very obscure questions, let us now come to the words of the text. I see it must be observed, that if the speech were said to have been addressed to one in health and safety, the Lord would not be described as having spoken out of the whirlwind. But because He speaks to one who has been scourged, He is described as having spoken out of the whirlwind. For the Lord speaks to His servants in one way, when He improves them inwardly by compunction, and in another, when He presses on them with severity, lest they be puffed up. For by the gentle address of the Lord, is shewn His affectionate sweetness, but by His terrible, is pointed out His dreadful power. By the one the soul is persuaded to advance, by the other, that which is advancing is checked. In the one it learns what to desire, in the other what to fear. By the one He says, Be glad and rejoice, O daughter of Sion, for, lo, I come, and I will dwell in the midst of thee. [Zech. 2, 10] By the other it is said; The Lord will come in a tempest, and in the whirlwind are His paths. [Is. 66, 15] For He in truth is gentle, Who comes to dwell in the midst of us. But when He makes His way by the tempest and whirlwind, He doubtless disturbs the hearts which He touches; and puts Himself forth to tame their pride, when He is made known as mighty and terrible. It should also be known, that the Divine mode of speaking is distinguished in two ways. For either the Lord speaks by Himself, or His words are adapted to us by means of an angelic creature. But when He speaks by Himself, He is disclosed to us, solely by the power of His inward inspiration. When He speaks by Himself, the heart is instructed in His word, without words and syllables; because His power is known by a kind of inward elevation. At which the mind when full is raised up, when empty is weighed down. For it is a kind of weight, to raise up every mind which it fills. It is an incorporeal light, to both fill the inner parts, and circumscribe them without, when filled. It is a discourse without noise, which both opens the ears, and yet knows not to utter a sound. For in that which is written concerning the coming of the Holy Spirit; Suddenly there was made a sound from heaven, as of a mighty wind approaching, and it filled the whole house, where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them;) [Acts 2, 2. 3.] the Lord appeared indeed by the fire, but He spake to them by Himself within. And neither that sound nor that fire was God; but by that which He displayed outwardly, He expressed what He performed inwardly. For because He made the Disciples both to glow with zeal, and to be skilful in speech within, He displayed tongues of fire without. The elements, therefore, were applied with significance, that their bodies might feel the fire and the sound, but that their hearts might be instructed by the invisible fire, and the voice without a sound. The fire then which appeared was outward, but that which gave knowledge was inward. And when the eunuch of queen Candace was sitting in his chariot, and journeying, and was holding Isaiah in his hands, without understanding him, the Spirit had doubtless said to Philip in his heart, Join thyself to the chariot. [Acts 8, 29] And when Cornelius had sent soldiers who feared God to summon Peter, Peter doubtless heard in his mind by the Spirit, Behold three men seek thee. Arise therefore, get thee down, and go with them. [Acts 10, 19] For, for the Spirit of God to say, as it were, certain words to us, is for Him to intimate by His hidden power what is to be done, and to instruct in an instant, without the medium of sound or the slowness of speech, the unlearned heart of man in hidden mysteries. For because the hearing does not comprehend at once all the sayings which are addressed to it; since it understands reasons by means of words, and words separately by syllables; but our sight apprehends suddenly and at once the whole object, by turning itself towards it; the words of God addressed to us from within are seen, rather than heard; because, while He insinuates Himself, without the delay of words, He illumines by His sudden light the darkness of our ignorance. Whence also when Baruch the son of Neriah was explaining, when demanded, how he had heard the words of Jeremiah prophesying, he said, He pronounced all these words from his mouth, as if he were reading, and I wrote them. [Jeremiah 36, 18] For he who speaks when reading, looks in one direction, but utters his words in another; because he speaks that which he sees. The Prophets of God then, because they rather see than hear His words in the heart, speak as if reading. But when God declares His will by an Angel, He points it out sometimes by words, sometimes by things, sometimes by words and things together, sometimes by images presented to the eyes of the heart, sometimes by images taken for the time from the air and presented even before the eyes of the body sometimes by heavenly substances, sometimes by earthly, and sometimes by earthly and heavenly together. But sometimes God so speaks even by an Angel to the hearts of men, that the Angel Himself is presented to the sight of the mind. For God speaks in words by an Angel, when nothing is displayed in outward appearance, but the words of the Heavenly saying are heard; as on the Lord saying, Father, glorify Thy Son, that Thy Son may glorify Thee; [John 17, 1] it is immediately replied, I have glorified, and will glorify Him again. [John 12, 28] For God, Who speaks without time, by the power of inward impulse, uttered not in time that voice by His own Substance, which voice, circumscribed by time, He made plain by human words. But speaking doubtless from heavenly places, He fashioned, by the ministry of a rational creature, those His words which He wished to be heard by men. But sometimes God speaks through Angels by things, when nothing is said in word, but future events are announced by an object taken from the elements; as Ezekiel, hearing no words, saw the appearance of amber in the midst of the fire; [Ezek. 1, 4] in order, namely, that while he was looking on this single object, he might understand the things which were to come to pass in the last times. For amber ['electrum'] is a mixture of the metals of gold and silver, by which admixture the silver indeed is rendered more brilliant, but the brightness of the gold is softened down. What then is pointed out by amber, but the Mediator between God and men? For while He presented Himself to us as a union of the Divine and human natures, He both rendered His human nature more glorious by His Godhead, and tempered the Divine Nature to our sight by His Manhood. For since human nature shone forth with so many miracles by the virtue of the Godhead, the silver was improved by the gold; and because God could be recognised through the flesh, and because He endured therein so many adversities, the gold was, as it were, tempered by the silver. And it is well represented also in the midst of the fire, because the flame of the judgment which follows attends the mystery of His Incarnation. For it is written, The Father judgeth no man, but hath given all judgment to the Son. [John 5, 22] But sometimes God speaks by Angels in words and deeds at once, when He teaches by certain gestures, that which He declares in words. For neither could Adam, after his sin, hear the Lord in the Substance of His Divinity, but he heard the words of reproof by the Angel, of whom it is written; When he had heard the voice of the Lord God, walking in the garden at the wind after mid-day, he hid himself among the trees of the garden. [Gen. 3, 8] For what is it, that God after the sin of man no longer stands, but walks in the garden, except that He points out that He has been driven from the heart of man, by the inroad of sin? What by His so doing at the wind after mid-day, except that the more glowing light of truth had departed, and the frosts of his sin were congealing his sinful soul? He reproved, therefore, Adam, when walking, that He might make known to benighted souls their wickedness, not by words only, but also by His doings; so that sinful man might both hear by His words what he had done, and perceive, by His walking, the inconstancy of his changeableness, on having lost the stability of eternity, and by the wind might observe his own torpor, when the warmth of charity had been driven away, and learn by the declining of the sun that he was drawing near to darkness. Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping saw a ladder leaning against heaven. [Gen.28, 12] As Peter caught up in trance saw a linen cloth full of reptiles and quadrupeds; [Acts 10, 10. 11.] for he would not have been in a trance, unless he were beholding these things with other than bodily eyes. As a man of Macedonia appeared to Paul in a vision of the night, who asked him to come over into Macedonia. [ib.16, 9] Sometimes God speaks through Angels by images taken for the time from the air, and presented before the eyes of the body. As Abraham was able not only to behold three men, but also to receive them into an earthly habitation, and not only to receive them, but to supply also food for their use. [Gen. 18, 2] For unless the Angels, when announcing some inward truths, assumed for a time their bodies from the air, they would not, in truth, appear to our outward sight; nor would they take food with Abraham, unless they were bearing for our sake some solid substance from the heavenly element. Nor is it any wonder that they who are there received, are called, at one time 'Angels,' and at another 'the Lord,' because they, who were ministering outwardly, are designated by the word 'Angel;' and He Who was ruling them within, is pointed out by the appellation 'Lord;' that by this the power of Him Who was ruling, and by the latter the office of these who were ministering might be clearly displayed. [Exod. 3, 2. 4.] Sometimes God speaks through Angels by heavenly substances, as it is written, that when the Lord had been baptized, a voice sounded from the cloud, saying, This is My beloved Son, in Whom I have been well pleased. [Matt. 3, 17] Sometimes God speaks through Angels by earthly substances, as when He reproved Balaam, He formed human words in the mouth of a she ass. [Numb. 22, 28] Sometimes He speaks through Angels by earthly and heavenly substances together. As when He declared to Moses the words of His command in the Mount, He brought together the fire and the bush, and added one from above, and the other from below. [Exod. 3, 2] But this is done, only when something is signified by this very conjunction. For what else did He point out by addressing Moses, through the burning bush, except that He would become the ruler of that people, which would feel the flame of the Law, and yet would not avoid the thorn of sin? or that there would come forth from that people, He Who would take away by the fire of His Godhead the sins of our flesh, as the thorns of the bush; and would preserve the substance of our manhood unconsumed, even in the very flame of the Godhead? But sometimes God pours the virtue of His inspiration into the hearts of men, through Angels, by their secret presence. Whence also Zechariah says, And the Angel who was speaking in me, said to me. [Zech. 1, 14] By saying that the Angel was speaking in him, and yet to him, he clearly proved that he who was speaking to him, was not without him by any bodily appearance. Whence also he added a little after, And, behold, the Angel that was talking in me was going out. [ibid. 2, 3] For often they appear not outwardly, but, as they are angelic spirits, they make known the will of God to the senses of the Prophets, and raise them up to sublime thoughts, and whatever events are still future they set forth as present in their original causes. For the heart of man, burdened with the very weight of corruptible flesh, enduring this its bodily part as an obstacle, penetrates not into inward things, and lies as a heavy burden without; because it has no hand within to raise it up. Whence it results, as has been said, that the subtilty of angelic virtue appears itself, as it really is, to the senses of the Prophets, and that their mind is raised up as it is touched by the subtle spirit, and that it is no longer slothful and sluggish below, but, filled with inspiration within, ascends on high, and thence beholds, as from a lofty eminence, the things which are to come, beneath it. But lest any one should think that, in the aforesaid words of Zechariah, either the Father, or the Son, or the Holy Spirit, is designated by the word 'Angel,' if he considers the text of Holy Scripture, he quickly amends his opinion. For it never calls the Father, or the Holy Spirit, an 'Angel,' nor the Son, except when preaching His Incarnation. Whence it is plainly shewn in the words of the same Zechariah, that an Angel, that is a creature, was really speaking in him, when it is said, And, behold, the Angel that was talking in me was going out. And it is immediately subjoined, And another Angel was going on to meet him, and he said to him, Speak to this young man, saying, Jerusalem shall he inhabited without a wall. [Zech. 2, 3. 4.] The Angel therefore who is sent, who is ordered by an Angel what words he ought to speak, is not God. But because, in the sight of their Creator, the ordained ministrations of Angels are distinguished by the position of their ranks, (in order that after the common happiness of their blessed state they may rejoice together beholding their Creator, and yet minister to each other according to the position of their dignity,) an Angel sends an Angel to the Prophets, and both teaches and directs him, whom he beholds rejoicing in God in common with himself; because he surpasses him both by his superior wisdom, in power of knowledge, and, by more distinguished grace, in height of power. These points then have been stated, to show in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether He spoke to him by Himself, or by an Angel. For commotions of the air could have been made by an Angel, and these words, which are subjoined, could have been delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. — Morals on the Book of Job, Book XXVIII John Chrysostom: In my opinion, he has placed at this stage a cloud over this righteous man in order to raise his thoughts and to persuade him that "that voice" came "from above," as [in the case] of the "mercy seat placed upon the ark of alliance." Since the cloud is a symbol of heaven, it is as if God wanted to place heaven itself over Job, as if he had moved his throne near him. This is what also happened, it seems to me, "on the mountain," when "the cloud" settled on it, so that we might learn that "the voice came from above." Let us listen carefully, because it is the common Master of the universe who speaks. Let us see how he exhorts Job. Does he do it with the same vehemence of humankind? Not at all. Now we find a very clear solution to all the previous, disquieting questions, dear friends, which Job asked and to which we have tried to find a solution. — COMMENTARY ON Job 38:1 Augustine of Hippo: "And when Eliu had stopped speaking, God said to Job from the midst of a whirlwind. If this voice be heard then as before to Moses, or as to the three disciples on the day when the Lord appeared to them on the mountain (4); it is not said simply that it was from the middle of the cloud, but from the midst of a whirlwind of cloud. This means that Job was questioned, that is, tried, not in his healthy and vigorous flesh, but in the midst of the afflictions that overwhelmed that flesh. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who is this that involves sentences in unskilful words? As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, Who is this, excepting expressly of him whom we know not. But knowledge on God's part is approval; His not knowing is rejection. Whence He says to certain whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant: that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory of eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And He asserts that these were involved in unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold what is right in a wrong way, that is, to pervert the heavenly gift to a desire for earthly praise. For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. Whence he deservedly serves as a type of those who within the Catholic Church are studious of vain-glory: for while they believe themselves to be skilful beyond others, they are in the Divine judgment convicted of unskilfulness; because, as the Apostle said, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. [1 Cor. 8, 2] For since the original folly of the Angel was pride of heart, humility in his own estimation becomes the true wisdom of man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man, His words are directed to the instruction of Job. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "Who claims to rob me of the secret of his thoughts, to hide them in his heart, and to believe that I do not know them? Nobody must think himself struck by misfortune without having deserved it. If it is not in action, it is in words that he has sinned: if it is not in words, at least has there been too much presumption in his heart, in his thoughts too much temerity.; and since nothing escapes from God, let no one complain of the blows of adversity, as if it could not be profitable to him. Let us know it well, if at the beginning of this book God has praised Job for the devil, if in the end he renews it in the presence of his three friends, it is not because he does not know how much he lacks in his perfection, to that perfection to which men worthy of praise in this world and agreeable to the heart of God, are led by the blows of his paternal hand. The Apostle himself was not exempt from it, for it was said to him: "My grace is sufficient for you; virtue is strengthened in weakness." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Gird up thy loins as a man. Holy Scripture is wont to call those persons 'men,' who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and let your heart be strengthened. [Ps. 31, 24] Whence Paul says, Lift up the hands which hang down, and the feeble knees. [Heb. 12, 12] Whence also Wisdom in the Proverbs, Unto you, O men, I call. [Prov. 8, 4] As if She were saying openly, I do not speak to women, but to men: because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins be girded about, and your lights burning. [Luke 12, 35] For by the loins is designated lust, but by lights the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges, Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity? It is said therefore to him, Gird up thy loins as a man: in order that he who had first overcome the lust of corruption, should now restrain the lust of pride; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is well said by Moses, Circumcise the foreskins of your heart; [Deut. 10, 16] that is, after ye have restrained lust in the flesh, lop off also the superfluities of thoughts. It follows, I will question thee, and answer thou Me. Our Maker is wont to question us in three ways; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by enjoining hard things, as Abraham is ordered to go out of his own country, and to go whither he knew not; [Gen. 12, 1] to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is when obedient to the command, Now I know that thou fearest God. [ib. 22, 12] Or as it is written, The Lord your God trieth you, to know if ye love Him. [Deut. 13, 3] For God's trying us, is His questioning us with mighty commands. His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting out others, as is said by the Psalmist, His eyelids question the sons of men. [Ps.1l, 4] For, when our eyelids are open, we see; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become known to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had tasted inward wisdom, after the barrier of paradise had been opened, after the ascent of the third heaven, after the mysteries of Heavenly words, still says, I count not myself to have apprehended. [Phil. 3, 13] And again; I am the least of the Apostles, that am not meet to be called an Apostle. [1 Cor. 15, 9] And again; Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. [2 Cor. 3, 5] Paul then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart. And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor? [Rom. 11, 33. 34.] For, lo! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he stood before the gates in humble confession, and that which he could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not. — Morals on the Book of Job, Book XXVIII John Chrysostom: Since Job was overwhelmed by his dejection, God encourages him with his words, so that he may pay attention to what is said now, and he introduces his speech in the form of questions, which is the best means to convince. Above all, he shows that he does everything with wisdom and intelligence, and therefore it would have been inconsistent with God, who did so many things with wisdom and intelligence, to neglect the human beings for whom he has created everything, even when they are wretched, as in this case. "What do you say?" God asks. — COMMENTARY ON Job 38:3 Augustine of Hippo: "Gird your kidneys like a valiant man. That is to say, that the servants of God bear heavy sorrows, of bitter sorrows, in order to detach their heart from all affection with sensual pleasures, and to repress all their errors. "I will question you, answer me. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Where wast thou when I was laying the foundations of the earth? Tell Me, if thou hast understanding. ALLEGORICAL INTERPRETATION Behold all things are put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said of the creation, not of the world, but of the Church. For it is said; Or who hath laid the corner stone thereof? For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open. Let Him say then; Where wast thou, when I was laying the foundations of the earth? In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. [Ex. 28, 21] Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice. And hence when David the Prophet beheld Holy Church established and built on the lofty minds of the Apostles, he says; Her foundations are on the holy hills. [Ps. 87, l] But when in holy Scripture 'foundations' are not spoken of, but 'a foundation,' in the singular number, no one is designated, except the Lord Himself, by the power of Whose Divinity the tottering hearts of our infirmity are made strong. Of Whom also Paul says; Other foundation can no man lay, but that which is laid, which is Jesus Christ. For He is in truth the foundation of the foundations, because He is the first commencement of beginners, and the constancy of the strong. Because then they who have borne the freight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord's address, tested by the mention of holy preachers; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in comparison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him, Where wast thou, when I was laying the foundations of the earth? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages: and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgest as the Author of Wonders without time. MORAL INTERPRETATION But these things which have been said, as descriptive of Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said, Where wast thou when I was laying the foundations of the earth? If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but as the dust, which the wind driveth away from the face of the earth;) [Ps. 1,4] nothing prevents the earth being understood to mean the soul of a just man, of which it is written, For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth the herbs meet for those by whom it is dressed, receiveth a blessing. [Heb. 6, 7] But the foundation of this earth is faith. The foundation of this earth is laid, when the first cause of firmness, the fear of God, is breathed in the secret places of the heart. This man does not as yet believe the eternal truths which he hears; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected. When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to him, Where wast thou when I was laying the foundations of the earth? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where I found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses? But after this we can well preserve that which we are, if we never neglect to consider what we were. But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a great height of virtue, forgets its own infirmity, and does not recall to mind what it was in sins. Whence also Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "Where were you when I laid the foundations of the earth? Here we see that he exalts the sovereign perfection of Our Lord Jesus Christ. It is he who has come to heal all those whom the venom of the serpent had struck with death, and no one should wish to find in himself his salvation. This God is not like those of whom it is said: "You are Gods and the Sons of the Most High." "He has not usurped, proclaiming himself the equal of his Father." He is not the son of men like the children of men in whom there is no salvation, but he is above all those of whom he has become equal. He is not holy like Job, like Paul, like the Church; he sanctifies others, for he is the only begotten of the Father, filled with grace and truth (5). In order, then, to establish what distinguishes divine humanity from Him in whom the prince of this world has found nothing, 6 for he paid in his passion what he had not stolen; to teach also that the remission of sins operates the justification of the saints and that these gathered in one body form, the Church, of which Job, in the historical sense, is only a small part since it is justified, but it represents the whole in the prophetic sense; he begins with these words: "Where were you when I laid the foundations of the earth? Is it because he did not exist yet or because he was not founded by him as by the only-begotten Son? Is it the earth, or the Church itself? For it is the Church that has received the cornerstone that will be discussed (8). "Tell me if you have the intelligence. All that God has done for us in time is the object of our science. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who hath laid the measure of it, if thou knowest? or who hath stretched the line upon it? ALLEGORICAL INTERPRETATION Lines of measures are stretched forth in the partition of lands, in order that fairness of dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Spirit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into Macedonia and help us. [Acts 16, 9] But on the other hand, as it is written, The Apostle essayed to go into Bithynia, but the Spirit of Jesus suffered them not. [ibid. 7] When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be brought within the limits of Holy Church. It is drawn in from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in: but, when they had been lost according to their desert, Asia has now been embraced within the measures of the Church, by the bounty of God. Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse; The court which is without the temple, cast out, and measure it not. [Rev. 11, 2] For what else does the court signify but the breadth of the present life? And they who are designated by the court are rightly without the temple: and they are therefore not to be measured, because narrow the gate that leadeth unto life; [Matt. 7, 14] and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden judgment, when to a certain person who said, Master, I will follow thee whithersoever thou goest, [Matt. 8, 19] it was replied by the voice of the same Master, The foxes have holes, and the birds of the air nests, but the Son of Man hath not where to lay His head. [ibid. 20] Those measures and lines were being stretched forth, when to a certain person who said, Lord, suffer me to go and bury my father, [Luke 9, 59] it was replied by the voice of the same Master, Let the dead bury their dead, but go thou and preach the kingdom of God. [ibid. 60] Lo! one promises that he will follow Him, and is rejected; another demands to be released, and is retained. Whence is this? Except that the lines of heavenly judgments were being stretched over the hidden spaces of the heart, in order that their incomprehensible measures might enclose the one within, and that the other might, not unjustly, remain without. But since no one is ignorant that God stretches forth these lines of hidden judgments, why is it said to Job, Tell Me, if thou hast understanding, who hath placed the measures of it, if thou knowest? or who hath stretched the line upon it? Is the question put to remind him of that which he might know, and yet forget; that he should consider more anxiously the weight of the secrets of God, namely, that the ordering of man depends not on human strength, but on the power ['manu'] of the Creator, that so, while considering Who is invisibly performing these works, he may attribute nothing to himself, and no longer attempt any thing of himself, when he dreads the secret judgments of God? But that, considering the measures and lines incomprehensibly stretched out from above, he may remain more firm in the humility of fear, the more he sees every thing depending on the power of the Measurer. MORAL INTERPRETATION Declare to Me if thou hast understanding, who hath laid the measure thereof, if thou knowest? or who hath stretched the line upon it? For who, but our Creator, lays the measures of this earth? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. Another beholds all future events as if present, and yet does not display himself in any working of miracles. One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not. Thus, therefore, does our Creator and Disposer order all things; that he who might be puffed up by the gift which he has, may be humbled by that virtue which he has not. He so regulates all things, that when He exalts any one by the grace bestowed, He also, by a different gift, makes one person inferior to another, and makes every one to look on him who is beneath him, as superior to him in some other gift, and though he feels that he is even in some respects superior, to place himself in others below the very person whom he surpasses. He so regulates all things, that while all possess separate gifts, they become, all of them, the property of each person separately, by a connecting bond of charity, and that every one so possesses in another that which he has not himself, that he humbly confers on the other that which he received as his own possession. For it is hence said by Peter, As every one hath received the gift, ministering, the same one to another, as good stewards of the manifold grace of God. [l Pet. 4, 10] For the manifold grace of God is then well dispensed, when the gift which has been received is believed to belong even to him who does not possess it, when it is considered to have been given to a man's self on account of him in whose behalf it is exerted. Hence it is said by Paul, By love serve one another. [Gal. 5, 13] For charity then sets us free from the yoke of blame, when it engages us through love in mutual service, when we both believe that the goods of others belong to ourselves, and present our goods to others as though offering them their own. Hence it is again said by Paul, For even the body is not one member, but many. If the foot shall say, Because I am not the hand, I am therefore not of the body, is it therefore not of the body? And if the ear shall say, Became I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? And a little after, But if they were all one member, where were the body? But now are they many members, yet but one body. [l Cor. 12, 14-17. 19. 20.] For what is Holy Church, except the Body of its own heavenly Head? Wherein one is the eye, by beholding lofty things; another a hand, by performing right things; another a foot, by running to and fro at command; another an ear, by understanding the voice of the precepts; another a nose, by discerning the foulness of wicked, and the fragrance of good, deeds. And, while they receive and discharge mutual offices, like the limbs of the body, they make of themselves together one single body, and, while they perform different offices in charity, they keep that from being different, in which they are bound together. But were they all to do one and the same work, they would assuredly not be a body, which is composed of many members; because, namely, it would not exist, as compacted of many parts, if this harmonious diversity of members did not bind it together. Because then the Lord divides to the holy members of His Church the gifts of virtues, He places the measures of the earth. Whence Paul says again, As God hath divided to every one the measure of faith. [Rom. 12, 3] And again, From Whom the whole body compacted and connected by that which every joint supplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love. [Eph. 4, 16] But since our Creator and Disposer with wonderful wisdom confers gifts on one, which He refuses to another, and refuses to one those gifts which He bestows on another; whoever aims at doing more than he has received, endeavours to exceed the limits assigned to him. As if, perchance, he, to whom it has been only given to discuss the secret meanings of precepts, should attempt also to dazzle with miracles; or, as if he, whom the gift of heavenly virtue strengthens only for miracles, should strive, besides, to lay open the mysteries of the Divine Law. For he puts forth his foot on a precipice, who regards not the limits of his own measures. And he who boldly hastes to grasp those subjects which he is unable to reach, commonly loses that power which was his. For we then use aright the services of our limbs, when we distinctly preserve for them their own offices. For with the eyes we behold the light, with the ears we hear a voice. But if any one, having inverted the order, applies his eyes to the voice, and his ears to the light, both are to him open in vain. If any one wishes to distinguish scents with his mouth, to taste flavours with his nose, he does away with the service of both senses, because he perverts them. For when they are not applied to their proper uses, they both give up their own offices, and do not attain to those which are foreign to them. The Prophet David, then, had rightly confined the foot of his heart within the measure he had received by the Divine bounty, when he said, I have not walked in great matters, nor in things too wonderful for me. [Ps. 131, 1] For he would in truth walk in things too wonderful for him, if he sought to appear mighty beyond his power. For a man is raised above himself in wonderful things, if he endeavours to appear capable even in those things, to which he is unequal. Paul also was rightly confining himself within these limits, even in the wide range of his preaching, when he said, For I do not dare to speak of any of those things, which Christ worketh not by me. [Rom.15, 18] But the measure which has been received is then rightly preserved, when the life of spiritual men is viewed as set before the eyes. Or who hath stretched the line upon it? For a line is stretched over this earth, when the examples of preceding Fathers are pointed out to each Elect soul, as a rule of life to be adopted; in order for it to consider from their life what to maintain in its own doings; that so, by observing the track of the proper path, it may neither, through neglect, fall short of the smallest matters, nor, through pride, stretch forth beyond the greatest; nor endeavour to do less than it is able, nor grasp at more than it has received; lest it should either not attain to the measure which it ought, or should, by forsaking this measure, fall beyond its limit. For narrow in truth is the gate which leadeth to life, [Matt. 7, 14] and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of discernment. For he who with fearless mind spreads himself abroad through his own wishes, condemns himself to exclusion from the narrow gate. In order, then, for the measure of this earth to be preserved, a line is extended over it from heaven; because the discriminating life of the Saints is spread out before us in Holy Scripture, in order that, either our defects may be corrected, or our excesses moderated; and both what, and how much, is to be done, is marked out by their discrimination which is set before us. Behold a person, fearing either the loss of goods, or bodily affliction, dreads the threats of worldly power, and presumes not to maintain the truth against the might of opponents. Because Peter beholds him hard pressed with fear, he brings him back to the wide space of virtue, by putting before him the line of his examples. For when he had been scourged by the chiefs of the people, and perceived that he had been set free, on condition that he should cease from preaching, when he was commanded not to speak for the future, he did not yield even for the time. [Acts 4, 18; 5, 40] For he immediately answered and said, We ought to obey God rather than men. [Acts 5, 29] And again, For we cannot but speak the things which we have seen and heard. [Acts 4, 20] But he, who before was weak, and fearing present loss, when he contemplates examples of such great courage, now follows the course of Peter, through the authority of the word, now fears not any adversity, and contemns, even with laceration of body, the powers of the world, which oppose God. But yet the more he overcomes the strength of his persecutors by bold endurance, and the more, in the midst of adversities, he yields not to any terms, the more does he in general set himself above others, even in the opinions he has held, when placed among the faithful; the more does he choose his own schemes, and trust himself, rather than others. He doubtless, while exerting himself in virtue, by not yielding to unrighteous opposition, places his foot beyond the proper limit, by not adopting even the right advice of others. Him does Peter recall within the line of measure, who, after he had overcome the authority of rulers by the freedom of his words, listened, through humility of heart, to Paul's advice about not circumcising the Gentiles. For he desired so to raise himself up against the adversaries by his authority, as yet not to trust himself in those points in which he was wrong; in order that he might overcome haughty powers by the freedom of his boldness, and might exhibit by the humility of his gentleness submission in good counsel even to his younger brethren; and thus at one time oppose himself to others, and at another together with others oppose himself. In the conduct then of Peter a line of authority and humility is extended as it were before our eyes, lest our mind should not attain to the standard through fear, or should exceed the limit through pride. It has been stated, how the line is extended, lest we should fall into a fault in another case, through the boldness of some of our doings. Let it be now stated how we abandon the line of discretion in one and the same virtue, if we know not how to perform it at one time, and how to defer it at another. For a virtue is not always one and the same thing, for the merits of actions are often changed by circumstances. It is hence the case, that when we are properly engaged in any pursuit, we often more properly desist from it; and that the mind more creditably abandons that employment for a time, in which it was creditably employed at its own proper time. For if in consequence of our lesser virtues, (by performing which we make progress, but by intermitting which we are not endangered,) greater evils and trials threaten our neighbours, we necessarily put aside our advance in virtue, lest we should cause losses to the faith in our weaker neighbours; lest what we do should so far not be a virtue, the more it overthrows the foundations of the faith in the hearts of others, for the sake of itself. Which line of sound judgment Paul rightly extended before the eyes of the beholders, who both ordered the Gentiles who were coming to the liberty of the faith not to be circumcised, [Gal. 5, 2] and yet, when at Lystra, and passing through Iconium, himself circumcised Timothy, who had been born of a Gentile father. [Acts 16, 3] For, seeing that he would excite the rage of the Jews even against those who were then present as his companions, if he did not shew that he observed the commands of the letter, he deferred enforcing his assertion, and secured himself and his companions from fierce persecution without loss to the faith. He did that which he ordered not to be done from love to the faith; but he brought back to the service of the faith that which he did as it were unfaithfully. For a virtue is frequently lost, when it is maintained indiscreetly, and when it is discreetly intermitted, it is held the more firmly. And it is no wonder if we understand that that takes place in incorporeal, which we see taking place also in bodily, things. For a bow is intentionally unstrung, in order that at its proper time it may be usefully bent. And if it receives not the rest of being unstrung, it loses its power of striking, from being kept on the stretch. And thus sometimes when a virtue, which is in exercise, is suspended through discretion, it is reserved; in order that it may afterwards strike vices the more powerfully, the more it prudently abstains meanwhile from striking. The subtle line of sound judgment is, therefore, then extended over the earth, when, by setting before each soul the examples of preceding fathers, a virtue is both profitably excited to action, and is sometimes also more profitably restrained. But when boldness of zeal is withdrawn for a while from employment, great consideration is needed, lest we should perchance cease from the exercise of virtue, not from regard to the common good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he should by this greedily seek something for himself, by this should spare himself alone through fear; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence the Truth well says in the Gospel, The light of thy body is thine eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. [Matt. 6, 22. 23.] For what is expressed by the 'eye,' except the intention of the heart going before its work? which, before it exercises itself in action, already contemplates that which it desires. And what is designated by the expression 'body,' except each single action, which follows its intention as the eye with which it sees? The light of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye be single, thy whole body shall be full of light, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good. And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Judge. Whence it is rightly subjoined, Take heed, therefore, that the light which is in thee be not darkness. If, therefore, the light that is in thee be darkness, how great is that darkness? [Luke 11, 35; Matthew 6, 23] Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment? Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "Do you know who made his measurements? Who distributed the spiritual gifts. "Grace has been given to each one of us, according to the measure of the gift of Jesus Christ. This is why it is said that in ascending to heaven he led a crowd of captives and poured out his gifts on men (1); For if the whole body were an eye, where would the hearing (2) be? According to the function proper to each member, the body takes its growth and develops in charity (3). "Or who has laid on it the cord? In order to make her share, separating her from those to whom it is said: "I did not ring you; " because. the Lord knows those who are his (5). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "And who created at the same time the morning stars?" that is, those stars that also rise and appear in the evening. But in a different sense [we may intend], when we refer to these stars to the substances that are separated from our senses, their generation does not agree with the nature of angels. Therefore, we say that Christ is signified through the term morning and the apostles through stars; and the teachers, sons of the angels, are defined as participants in the angelic nature. — COMMENTARY ON Job 38:7 Gregory the Dialogist: Whereupon are the bases thereof fastened? Or who hath laid the corner stone thereof? ALLEGORICAL INTERPRETATION What else do we understand by the foundations of this earth, but the teachers of Holy Church? For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difficult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou shalt cover with silver. [Ex. 26, 32] For what else is understood by silver but the brightness of the Divine word? As it is written; The words of the Lord are pure words, silver tried in the fire, purged from the earth, purified seven times. [Ps. 12, 6] Bases therefore covered with silver support the four columns of the tabernacle; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works. Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Whence also, when the Lord ordered the boards of the tabernacle to be erected, He ordered Moses that their bases should be cast in silver. For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets: who being themselves firm and molten sustain the boards placed upon them? Because while the life of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are placed under the separate boards. Because when the holy prophets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church: and when they disagree not with themselves, they establish them more firmly on themselves. But it is not improperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used; when not used it is turned into blackness. The sayings also of the Prophets, because they were not held in the use of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity. But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression 'bases,' let Him say; Whereupon are the bases thereof fastened? Thou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis; for whilst he rests not on the foundation, he is by his own weight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows; Or who hath laid the corner stone thereof? It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone. Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one fabric of the Church; Him of Whom it is written, He hath made both one; [Eph. 2, 14] Who exhibited Himself as the corner Stone, not only in things below, but in things above; because He united on earth the nations of the Gentiles to the people of Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good will. [Luke 2, 14] For they would not offer their joys to men of peace as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet; The Stone which the builders rejected, is made the head of the corner. [Ps. 118, 22] Jechonias the king typified the Stone, whom Matthew when describing fourteen generations, reckoned twice. [Matt. 1, 11. 12.] For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner. He could therefore rightly be counted twice; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord. MORAL INTERPRETATION Whereupon are the bases thereof fastened? For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on our inmost intention. And because it is written, Other foundation can no man lay than that is laid, which is Jesus Christ; [1 Cor. 3, 11] the bases are then on the foundation, when our intentions are firmly fixed on Christ. But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the true life, and they raise up upon themselves heavier losses of ruin, the loftier edifices they pile up beyond the foundation. For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Who will render to every man according to his deeds; to these indeed according to their patience in well-doing, glory and incorruption; [Rom. 2, 6. 7.] because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately enquired accurately where the bases of this fabric rested, saying, To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of their heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support. Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereupon are the bases thereof fastened? As if He were plainly saying, Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined, Or who hath laid the corner stone thereof? For the 'corner stone' is a twofold understanding of Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its ignorance, but enjoys a kind of liberty, whereas it knows sufficiently the precepts of God, either to follow their outward commands, or to learn by contemplation their inner meaning. To which our understanding would never attain, if He, our Creator, did not come to take our nature. For He is called in one sense 'a corner stone,' because He united in Himself two peoples, and in another, because He set forth in Himself patterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active. But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself. For when He wrought miracles in the city, and yet continued all night in prayer on the mountain, [Luke 6, 5] He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour. Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said, Or who hath laid the earner stone thereof? As if the Lord were openly saying, Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He sent Him away ['non emisisse, sed dimisisse.']. Because in truth the Son, in taking human nature, descended from a lofty, to the lowest, estate. But since even the Elect Angels, who are not redeemed by this mystery, yet marvelled at the mystery of this Incarnation, [1 Pet. 1, 12] it is rightly subjoined, When the morning stars were praising Me together. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "Who retains his rings?" The sacred books which rest on God himself and which preserve the dissolution. Whoever, without the Lord, wants to understand them, is condemned to doubt and error. "Who has laid its cornerstone? This stone that builders have scrapped (6). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Cosmas Indicopleustes: When God Almighty had along with the heaven and the earth produced all the angels, who had not hitherto existed, they stood all of them mute with surprise, being distinguished by the possession of reason from all around them, and were at once filled with amazement, and bent on considering who he was, the Creator who had called themselves and everything with them into existence. For they saw themselves existing in the midst of these things, and that they did not exist before them, and further reflected: The Creator of these and those things is surely one, or each must have had a different creator—or again: Were all things produced spontaneously of themselves, or who then is greater than the other? But when they were revolving such thoughts in their minds for the space of that night (for, as it is written, God called that darkness, night) God entering into their thoughts, all at once without being visible, said in clear tones: Let there be light; and the production of the light from nothing, following instantaneously with the word, struck them all with astonishment, and at the same time taught them that he who had produced this light out of nothing had produced also themselves and the things existing with them out of nothing. Then all bending down worshipped the invisible God, who had produced themselves and all things out of nothing. This, moreover, divine scripture declares in Job speaking in the. person of God: When I made the stars all my angels praised me with a loud voice and celebrated me with hymns, from one indicating all successively. — The Christian Topography, Book 3 Cosmas Indicopleustes ((quoting Severianus of Gabala, Hexaemeron, Book 4)): For the angels having been created beings were not co-workers with God, but His ministers who praised Him in song, and expressed their gratitude for being brought into existence, being aware that, as they had no previous existence, they had been created by the Spirit of goodness. So they stood as spectators merely, beholding the things made along with them, and after them; for they beheld the heaven made of nothing, and were struck with astonishment; they beheld the sea parted off, and were lost in wonder; they saw the earth in her beautiful apparel, and were thrilled with delight. But that the angels were not co-workers, but admiring spectators, God says in Job: When I made the stars, all the angels praised me and celebrated me in song; — The Christian Topography, Book 10 Gregory the Dialogist: When the morning stars were praising Me together. And all the sons of God exulting for joy. For because the nature of rational spirits is believed to have been created first in time, the Angels are, not improperly, called 'morning stars.' But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the abyss, they anticipated in their existence the coming day of the following age through the light of wisdom. Nor must we hear negligently the word 'together' which is added; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even with redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when they behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed 'morning stars,' because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand? It follows, And all the sons of God exulting for joy. For it is called 'exultation,' when the joy of the heart is not fully expressed by the power of the voice, but when he who rejoices makes known in certain ways the joy which he can neither conceal, nor fully express. Let Angels therefore praise, who now behold above the loftiness of such great brightness. But let men exult, who still suffer here below the straitness of their speech. But because the Lord knew that these things would certainly happen, He does not speak of them as about to occur, but rather relates them as having occurred. But how is it that, when the good exult in the mystery of their redemption, envy inflames the wicked, and that whilst the Elect make progress, the reprobate are roused to furious madness, and persecute their rising virtues, because they do not wish to imitate them? And yet he Who has redeemed, forsakes us not even among these trials. For it is written; 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. [1 Cor. 10, 13] For our Creator knows when to suffer the storm of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise; that the raging storm may wash over, and may not overwhelm us. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "When the stars were created at the same moment. So many thousands of men baptized with the word of life, and shining with glory among sinners as in the midst of darkness. "All my angels have published my praises aloud. The preachers of the gospel. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb? ALLEGORICAL INTERPRETATION For what do we understand by the 'sea,' but the world, and what by the 'womb,' but the corruption of carnal thoughts? For in this place by the word 'womb' is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the wicked it is said in another place, He hath conceived sorrow, and hath brought forth iniquity. [Ps. 7, 14] By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destruction of Holy Church. But, by God's help, this sea was shut up with doors, because holy men were opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the same Church. MORAL INTERPRETATION Who shut up the sea with doors? What is this sea, except our heart, agitated by fury, embittered by strife, swelling with the haughtiness of pride, darkened by the deceit of wickedness? And how mightily this sea rages, any one observes, who understands in himself the secret temptations of thoughts. For behold we are now abandoning our perversities, we are adhering to proper desires, we are now cutting off, outwardly, our wicked works. But yet we are secretly harassed within, by that tempest of our former life, with which we have come thus far; and unless the barriers of unbounded fear were confining it, with the thought of the judgment, and dread of eternal torment, all the foundations of the work which has been raised up in us would have utterly fallen. For if that which rages within in suggestion, were to burst forth in deliberate act, the whole fabric of our life would have lain utterly overthrown. For being conceived in iniquity and born in sin, we bring with us into this world a contest, through the plague of innate corruptions, which we must strive hard to overcome. Whence it is rightly said also of the sea; When it was breaking forth, as if proceeding from the womb. For youth is the womb of evil thought. Of which the Lord says by Moses, For the sense and thought of the human heart is prone to evil from its youth. [Gen. 8, 21] For the evil of corruption which each one of us has acquired from the springing up of his carnal desires, he exercises as he advances in years; and unless the hand of Divine fear speedily repress it, sin quickly swallows up all the goodness of created nature. Let no one then attribute the victory over his thought to himself, since the Truth says, Who shut up the sea with doors, when it was breaking forth, as if it was proceeding from the womb? For did not Divine grace restrain the waves of our heart, from the very first beginning of our thoughts, the sea, raging with the storms of temptations, would doubtless have overwhelmed the land of the human heart, so that, washed by the briny waves, it would have become barren; that is, it would have been charmed by the fatal pleasures of the flesh, and have perished. The Lord then alone shuts up the sea with doors, Who opposes to the evil motions of our hearts the barriers of inspired fear. But because we are prohibited following those things which we behold, because we are debarred from the enjoyment of bodily pursuits, we delight to raise the eyes of our mind even to things invisible, and to behold those very things we are ordered to follow. But what do we? These things are not yet open to our feeble sight. Behold we are invited to their love, and yet are restrained from their sight, because even if we ever see them by stealth and partially, we are in darkness from our still too imperfect sight. — Morals on the Book of Job, Book XXVIII Ishodad of Merv: The sea is like a baby who gets out after being fashioned in the womb and is wrapped in clothes of wool. After bringing it into existence from nothing, God gathers the sea together from the place where it was and delimits, shuts and encircles it in the womb of the earth. — COMMENTARY ON Job 38:8 Augustine of Hippo: "I shut up the sea between its doors. The peoples whose fadedness is attached to the earth. Why: "In its doors? Is it first so that she can stop when she persecutes the righteous? Is it also so that the righteous can get out? "When she shuddered like the child who wants to escape the maternal womb. When, in the assemblies of this Babylon soiled by all the pleasures of life, she wished, in anguish, to persecute and annihilate those of whom it is written: "I do not ask you to remove them from this world, but from them. to preserve evil (7). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When I was making a cloud the garment thereof, and was covering it with darkness as with swaddling clothes. ALLEGORICAL INTERPRETATION The raging sea is covered with a 'cloud,' because the cruelty of persecutors is covered with the veil of their own folly. For it is unable to behold the clear light of truth, from the interposed darkness of their unbelief; and through the desert of its own blindness, it knows not what it is doing by the impulse of cruelty. For had they known, as says the Apostle, they would never have crucified the Lord of glory. [1 Cor. 2, 8] This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others' negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say, Thou hast placed a cloud before Thee, that our prayer should not pass through. [Lam. 3, 44] As if they openly said, To our mind accustomed to worldly pleasures Thou presented, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light; so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God's ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined, And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please; and if they desire lightly to perpetrate every kind of sin, yet they are by no means permitted to fulfil all they wish. MORAL INTERPRETATION When I was making a cloud the garment thereof, and was covering it with darkness as with swaddling clothes. This tumultuous sea, (our heart, namely, agitated by thoughts,) is covered with a cloud; because it is so obscured by the confusion of its own restlessness, as not clearly to behold inward peace. This sea is covered with darkness as with swaddling clothes, because it is still kept from the contemplation of sublime truths, by its weak and tender senses. Let us behold Paul covered as it were with a kind of darkness, as with swaddling clothes, when he says, We now see through a glass darkly: but then face to face. Now I know in part, but then shall I know even as also I am known. [l Cor. 13, 12] For did he not perceive that he was a child in the understanding of heavenly things, he would not have first mentioned, on this point, a comparison of his age, saying, When I was a child, I spake as a child, I understood as a child, I thought as a child. [1 Cor. 13, 11] We therefore then attain to the strength of youth, when we behold with strong sight that life to which we are tending. But now, since the keenness of our sight is dazzled, through its infirmity, by the light within, our mind is, as it were, held bound by swaddling clothes. — Morals on the Book of Job, Book XXVIII Augustine of Hippo: "I have wrapped it with clouds like a garment. It is not only the good ones, but also a crowd of sinners attached to the goods of this world that holds the mystery of the body of Jesus Christ. His authority prevents them from persecuting the saints. "I surrounded her with fogs; Those of ignorance which makes them love the goods of this world, and fear their misery. So they fear the good ones, that they would persecute if it were not so. For it is not only written: "The poor shall eat and be satisfied; those who seek the Lord will celebrate his praises; But again: "All the great ones of the earth will eat and worship (1). - I set her limits, I put gates and doors. His limits, to stop his fury; it will exert its ravages, but in a determined enclosure. "Barriers," to keep the bad guys from going further. "Gates," so that the righteous can part with them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: I surrounded it with My boundaries. ALLEGORICAL INTERPRETATION The Lord surrounds the sea with His boundaries, because He so restricts the wrath of persecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the level shore of His secret dispensation. But if we ought to understand by the 'sea' in this place, not specially the crowd of persecutors, but the world in general; the Lord set up gates against the sea a second time, because He first gave to the human race the precepts of the law, and afterwards the testament of new grace; He a second time confined the violence of this sea by the gates He set against it, since those, whom He chose to obey His will, He first kept from idols, by giving the law, and afterwards delivered from the carnal understanding of things by the revelation of grace. The sea a second time received gates, because God first prohibited mankind from works of iniquity, but afterwards restrained them from the sin of thought. Let us see how God first imposed gates on the swelling sea. For behold it is said by the law, Thou shall not kill. Thou shall not commit adultery. Thou shall not steal. Thou shalt not bear false witness. [Ex. 20, 13-16; Deuteronomy 5, 17-20] Let us see how the Lord confines this sea with second gates. Behold He says in the Gospel, Ye have heard that it was said to 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. [Matt. 5, 27. 28.] And it is said again, Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, and do good to them that hate you. [ib. 43. 44.] He therefore Who first prohibits wickednesses of deeds, and afterwards does away with the faults of the heart, doubtless twice imposes gates on the swelling sea, that it pass not over the shores of justice which have been drawn around it. But when He was saying, Who hath shut up the sea with doors? He immediately also subjoined the time, When it was breaking forth, as if proceeding from the womb. Because, namely, he then opposed mankind by the precepts of the Law, when the world, though little removed from its first beginning, was going forth even from its very birth to make progress in the carnal life. For to proceed from the womb, is to appear in the flesh in the light of present glory. And it is rightly subjoined, When I was laying the cloud as the garment thereof. Because, doubtless, God did not then present Himself to men in open sight, but while He rescued them from the error of unbelief, and yet laid not open to them the brightness of His own light, He withdrew them, as it were, from darkness, and yet covered them with a cloud, in order that they might forsake their former deeds of wickedness, and yet see not more clearly at present future blessings. Whence also it is filly subjoined, And covering it with darkness as with swaddling clothes. For when He taught not ignorant people by the open preaching of the Spirit, but bound them, in figurative language, with the literal precepts, He enveloped them, while yet weak in knowledge, with the darkness of His words, as if with swaddling clothes; in order that they might gain strength by being bound by grosser commands, lest they should perish, through a fatal freedom, in their own pleasures. And since not love, but fear, was confining them to the way of righteousness, the Divine dispensation kept them close, as it were, in order to nourish them. For when the feeble people unwillingly endured the swaddling bands of precepts, it attained to a stronger condition from its very bondage. For because fear first restrained it from sin, it came forth afterwards, in a fitting condition, into the liberty of the Spirit. These swaddling clothes which He gave to beginners, the Lord Himself blames by the Prophet, saying, I gave them precepts that were not good. [Ez. 20, 25] For evil things cease, as it were, to be evil, by comparison with worse, and good things are, so to say, not good, in comparison with better. For as it is said of Sodom and Gomorrah, to guiltier Judah, Thou hast justified thy sisters in all thine abominations which thou hast done, [Ex. 16, 51] so are the good precepts, which were given to the ignorant, spoken of as not good, by reason of the better precepts of the New Testament which succeed them. For neither would minds which were clinging to the practice of the carnal life be raised from their low condition, unless they advanced through a gradual course of preaching. For hence is it, that when they were settled in Egypt, their secret love of gain is condescended to by a considerate and righteous forbearance, and they are ordered to depart, after having first taken away the gold and silver vessels of their neighbours. But when brought to Mount Sinai, they hear at once, on receiving the Law, Thou shaft not covet any thing that is thy neighbour's. [Ex. 20, 17] And hence it is, that in the same law they are directed to exact an eye for an eye, and a tooth for a tooth, [Exod. 21, 24] and yet at last, on the revelation of grace, they are commanded, when struck, to offer the other cheek. [Matt. 5, 38. 39.] For because anger exacts more in vengeance than it has suffered in wrong; while they learn not to requite their wrongs in a manifold manner, they would learn at last to bear them of their own accord, even when multiplied. Hence it is that He prohibited this same ignorant people certain observances, but preserved others after their original use, though He applied them so as to prefigure a better condition. For they used to sacrifice brute animals to idols in Egypt, and He afterwards retained the sacrifice of animals, for their observance, but forbade the worship of idols; in order that, while losing a portion of their customs, their weakness might be comforted by retaining something of them. But by a marvellous dispensation of wisdom the Lord converted into a mightier figure of the Spirit, that carnal custom which He retained. For what do the sacrifices of those animals designate, except the death of the Only-Begotten? What do the sacrifices of those animals signify, except the extinction of our carnal life? The weakness then of an ignorant people is condescended to, by the same means as the greater strength of the Spirit is announced through the shadowy forms of allegories. It is therefore rightly said, And I was covering it with darkness as with swaddling clothes; because He bore with the weaknesses of its tenderness, by the same means as He raised a lofty cloud of spiritual significations. But because He kept them by the limits of the precepts from unrestrained wanderings of mind, He rightly subjoins; I surrounded it with My boundaries. MORAL INTERPRETATION I surrounded it with my boundaries. For the Lord surrounds this sea with His boundaries, because He keeps low within the limits of contemplation our heart which is still agitated by the plague and trouble of its corruption; that (though it desires more) it may not ascend higher than the limit assigned to it. Or certainly the Lord surrounds this sea with His boundaries; because He calms by the secret distributions of His gifts our heart swelling with temptations: at one time keeping a wicked suggestion from arriving at pleasure, and at another a wicked pleasure from breaking out into consent. He then, Who watches the unlawful motions of the heart, and in some cases keeps them from coming as far as to consent, but in others restrains them even from delight, doubtless imposes boundaries on the raging sea, that it burst not forth in act, but that the gently murmuring wave of temptation may dash itself within the secret recesses of the mind. — Morals on the Book of Job, Book XXVIII John Chrysostom: He keeps [the sea] firmly within a sort of barrier, and in some perfect prescriptions of docility, as if he had given it precise commands. I have spoken, he says, and it did not reply, because that happens not only when no constraint forces it but also if the violence of an unchained power whips it quite hard. God has not allowed the sea to stand still and calm, in order that it may proclaim his power, because its nature fights against his commandments, and his commandment rules it everywhere. If water stood still, many people would have attributed its tranquility to the nature of the water; but since, in reality, it is restless and rises from inside, but without the strength to exceed its limits, its restlessness proclaims the power of God. — COMMENTARY ON Job 38:11 Augustine of Hippo: "And I said unto him, Thou shalt come unto this place, not beyond. The demon was told how far he was to strike Job. Thus it has been said to the sea how far it can persecute the Church. "And in your bosom will be broken the fury of your waves:" in the midst of civil discords or in the tumult of battle. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: And I set a bar and doors, and said, Hitherto shall thou come, and thou shalt not proceed further, and here shall thou break thy swelling waves. ALLEGORICAL INTERPRETATION What is designated by 'doors,' but holy preachers, and what by the 'bar,' except the Lord Incarnate? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the more He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through: so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called 'doors,' that is, open to the conversation [al. 'conversion'] of the humble, and closed to the terrors of the proud. They are, not improperly, called 'doors:' because they both open an entrance for the faithful, and again oppose themselves to the entrance of the unbelieving. Let us consider what a door of the Church was Peter, who admitted Cornelius, when enquiring into the faith, and rejected Simon when seeking miraculous powers for a price; saying to the one, I have found in truth that God is no respecter of persons, [Acts 10, 34] he graciously opened the secrets of the kingdom. Declaring to the other, Thy money perish with thee, [Acts 8, 20] he closes the entrance of the heavenly court by a sentence of strict condemnation. What are all the Apostles but doors of Holy Church, when they hear by the voice of their Redeemer, Receive the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained? [John 20, 22. 23.] As if it were plainly said to them; By you, those to whom ye open yourselves shall come in to Me; and those to whom ye close yourselves, shall be rejected. Whilst then the sea rages, the Lord opposes His bar and doors; because whilst the storm of persecution spreads itself out in the world from bitter and faithless hearts, God exalts the glory of His Only Begotten, and the reverence of His preachers; and while He makes known the mysteries of the Divine strength, He breaks in the ungodly the waves of wrath. But it is well said, Hitherto shall thou come, and thou shall not proceed further. Because there is doubtless a limit of the secret judgment, both when the storm of persecution should burst forth, and when it should cease, lest, if not aroused, it should not discipline the Elect, or, if unrestrained, should overwhelm them. But when the knowledge of the faith reaches as far as to the persecutors, the swelling of the troubled sea is appeased, and there does the sea break its waves, because on coming to the knowledge of the truth, it blushes at every thing it has done wickedly. For the broken wave in truth glides back on itself; because wickedness when overcome is accused even by the thought of its own heart; and suffers, as it were, the very violence which it had inflicted, because it feels the stings of guilt, from the depravity which it had committed. Whence it is said to certain persons by Paul, What fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21] As if it were said; Why did the waves of your wickedness raise themselves aloft, which being now broken in themselves, overwhelm you when converted, by the same means with which they puffed you up when perverted. It is therefore rightly said, And here shall thou break thy swelling waves. But that the doors are spoken of a second time, in this shutting up of the sea, after the manner of Holy Scripture, a thing once mentioned is repeated by way of confirmation. And because He kept them by the limits of the precepts from unrestrained wanderings of mind, He rightly subjoins; I surrounded it with My boundaries. And because He restrained the motions of this human race by sending the Mediator, He fitly subjoins; And I set a bar and doors. For He set in truth a bar and doors; because He confirms the preaching of the new life, by sending our Redeemer to oppose the sins of the guilty. For doors, when closed, are strengthened by a bar being placed against them. God, therefore, placed against them a bar, because against the wanton motives of the human race He sent the Only-Begotten, Who confirmed in His actions the spiritual precepts, which He taught in words. But it is well subjoined; Hitherto shalt thou come, and thou shall not proceed further, and here shalt thou break thy swelling waves. For this sea had in truth passed over its former doors, because the wave of human pride used to overleap the barriers of the door opposed to it. But after the world found the Only-Begotten opposed to it, it broke the force of its pride, and could not pass over, because it found the boundary of its fury closed up by His strength. Whence it is rightly said by the Prophet, The sea saw and fled. [Ps. 114, 3] By doors, also, His sufferings which were seen can, not unfitly, be understood. And He secretly placed a bar against them, because He strengthened them by the invisible Godhead. Against which the waves of the world come, but they break and are scattered: because haughty men despise them when they see them, but by experience dread their strength. For when the human race first derided, and then trembled at, the sufferings of the Only-Begotten, it came swelling with pride, like the sea which is about to dash against the opposing doors, and was broken and scattered by their power. But because this is said to blessed Job, in order that the glorying of his heart, at his many virtues, might be kept down, (lest he should perchance attribute to himself what he knows of his lofty position,) if we consider these words in a moral sense also, we learn how much they were said for his edification. MORAL INTERPRETATION And I set a bar and doors, and said, Hitherto shall thou come, and thou shalt not proceed further, and here shall thou break thy swelling waves. For what do we understand by 'doors,' in a moral sense, but virtues, and what by a 'bar,' but the strength of charity? These doors, therefore, that is, these virtuous deeds, the raging sea rends asunder, unless charity of mind, secretly placed against them, holds them together. But all the goodness of virtues is easily destroyed by a temptation of the heart rushing upon them, unless it be kept firm by charity rooted within. Whence also when Paul was, in his preaching, opposing certain doors of virtues to the sea of temptation, he immediately added to them, as it were, the strength of a bar, saying, But above all these things having charity, which is the bond of perfectness. [Col. 3, 14] For charity is called the bond of perfectness, because every good deed which is done, is doubtless fastened thereby, so as not to perish. For any work is speedily plucked up by the tempter, if it is found free from the bond of charity. But if a mind is constrained by the love of God and of its neighbour, when the motions of temptations have suggested to it any wicked thoughts, this very love opposes itself to their progress, and breaks the waves of sinful persuasion by the gates of virtues, and the bar of inmost love. Because therefore the Lord restrains the sins which spring up in the heart, by the strength of inspired charity, He checks the onset of the rising sea, by barriers barred against it. Anger, it may be, exasperates within, but, that heavenly peace may not be lost, the aid of the tongue is not lent to the agitation of the mind, so that that which sounds tumultuously in the recesses of the heart does not vent itself in words. Lust is kindled in the secret thoughts, but, that it lose not its heavenly purity, thy mind chastens those limbs, which could help to further the uncleanness conceived within; lest the filthiness of the heart should exhale to the corruption of the body. Avarice excites; but, that it lose not the kingdom of heaven, the mind, contented with its own lot, confines itself within the bounds of parsimony, lest it should break out in wicked deeds, and lest the heat of inward desire should ooze forth into outward acts. Pride puffs up a man; but, that he lose not his true dignity, by considering that he is dust, he brings himself down from the loftiness of his conceived pride; striving, doubtless, that that which he endures in the suggestion of thought, may not burst forth into outward exercise. It is well said, therefore, I set a bar and doors, and said, Hitherto shall thou come, and thou shall not proceed further, and here shalt thou break thy swelling waves, because while each of the Elect is both assaulted by sin, and yet refuses to act upon evil suggestions, the sea is kept, as it were, within bounds. And though it lashes the mind within, with the tumultuous waves of thoughts, yet it passes not over the appointed bounds of holy living. This sea indeed swells itself up, but when it is dashed against the firm deliberation of the heart, it is broken and retires. That blessed Job, then, may not ascribe it to himself that he stands firmly against the storms of his heart, let him hear by the voice of God; Who shut up the sea with doors, when it was breaking forth as if proceeding from the womb? and the rest: as if it were plainly said to him; In vain thou regardest thyself in thy good deeds without, if thou dost not consider Me within, Who calm in thee the waves of temptation. For that thou art able to withstand the waves in act, is of My might, Who break the waves of temptation in the heart. — Morals on the Book of Job, Book XXVIII Gregory the Dialogist: Hast thou commanded the morning since thy birth, and hast thou shewn to the day-spring its place? Our Lord Jesus Christ, in that He is the Power and Wisdom of God, is born of the Father before all times, or rather, because He neither began, nor ceased to be born, let us say more truly that He was ever born. Yet we cannot say, He is ever being born, lest He should seem imperfect. But in order that He may be designated both eternal and perfect, let us say that He was even ever born, so that 'born' may relate to His perfection, and 'ever' to His eternity. In order that, in some way or another, that Essence which is without time may be able to be described in words of time. Although in calling Him perfect, we deviate much from the expression of His truth, since that which has not been made, cannot be called perfect. And yet the Lord says, condescending to our words of infirmity, Be ye perfect, even as your heavenly Father is perfect. In that Divine Sonship therefore He could not be discerned by the human race, wherefore He came in human nature, to be seen; He wished to be seen, in order to be imitated. Which birth of the flesh appeared contemptible to the wise ones of the world; for they despised the weaknesses of His humanity, judging them unworthy of God. And man was the more His debtor, the more God took on Himself indignities for his sake. For since the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. As if He were saying, When the world by its wisdom found not God, Who is Wisdom itself, it seemed good that it should behold God made Man through the foolishness of humanity, in order that His Wisdom might come down to our folly, and that our darkness, when enlightened by means of the clay of its own flesh, might behold the light of heavenly Wisdom. Born therefore of the Father, before all time, He deigned to be born of His Mother in time, in order that by confining His birth between a beginning and an end, He might disclose to eyes of the human mind that birth, which neither rises from a beginning, nor is bounded by an end. The origin of His Divinity has no before and after. And while Its ever being is through all eternity, while It circumscribes every thing which passes away, It bounds within Itself the ebbings and flowings of times. But because the origin of His Humanity began and ended, It received from time a before and after. But because, when He took on Himself the shadows of our temporal being, He shed on us the light of His eternity, after this beginning which the Creator made for Himself in time, the day-spring rightly learned its own place without time. For because the dawn, or day-spring, is turned from darkness into light, the whole Church of the Elect is, not improperly, designated by the name of dawn, or day-spring. For whilst it is brought from the night of unbelief to the light of faith, it is laid open to the splendour of heavenly brightness, as the dawn bursts into day after the darkness. Whence it is also well said in the Song of Songs, Who is she that cometh forth as the rising dawn? For Holy Church, seeking for the rewards of the heavenly life, is called the dawn, because, while it leaves the darkness of sin, it shines with the light of righteousness. But we have a deeper point to examine, on considering the nature of the dawn, or day-spring. For the day-spring, or dawn, announces that night has already passed, but yet does not present to us the full brightness of day: but whilst they dispel the one, and take up the other, they keep the light intermingled with darkness. What then are all we who follow the truth in this life, but day-spring, or dawn? Because we now both do some things which are of the light, and yet are hitherto not free from some remains of the darkness. For it is said to God by the Prophet, In Thy sight shall no man living he justified. And it is written again, In many things we offend all. Paul also says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin which is in my members. Where then the law of sin is contending with the law of the mind, there is surely still day-break; because the light, which has already shone forth, has not yet entirely overpowered the passing darkness. It is yet day-break; because while the law of the flesh assails the law of the mind, and the law of the mind that of the flesh, light and darkness are contending one against the other. Whence, when Paul was saying again, The night is far spent; he did not subjoin, 'The day has come,' but, The day is at hand. For he who says, after the departure of night, not that the day 'has arrived,' but that it is 'at hand,' doubtless proves that he is still in twilight before the sun, and after the darkness. But the Church of the Elect will then be fully day, when the shade of sin will be no longer blended with it. It will then be fully day, when it has been brightened with the perfect warmth of the inward light. It will be then fully day, when tolerating no longer the seducing remembrance of its sins, it will conceal from itself even all the remains of darkness. Whence also this dawn is well pointed out as still only in progress, when it is said, And hast thou shewn to the day-spring its place? For that, whose place is pointed out, is certainly being called from one condition to another. For what is the place of dawn but the perfect brightness of the eternal vision? And when it has been conducted and has arrived thither, it has no longer any of the darkness of the past night. But now, when it is still enduring the annoyances of temptations, because the Church is in intention of heart hastening to another condition, the dawn is proceeding to its place. But if it did not behold this spot with its mind, it would still remain in the night of this life. But when it is daily striving to be perfected, and daily to be increased in light, it already beholds its place, and seeks for the sun to shine fully upon it. The dawn considers its place, when a holy soul is burning to contemplate the sight of its Creator. The dawn was busily engaged in reaching its place, when David was saying, My soul thirsteth for the living God; when shall I come and appear before the face of God? The Truth was pointing out its place to the dawn, when It was saying by Solomon, For what hath the wise more than the fool? and what the poor, except to go thither where there is life? And this place our Lord after His birth doubtless manifested even to the Patriarchs who preceded His Incarnation; because unless they knew, by the spirit of Prophecy, that the King of their heavenly country was to become Incarnate, they would not see how desirable are the goods of this same country. The Truth made known its place to the dawn, when in the presence of His disciples He asked His Father, saying, Father, I will that they also whom Thou hast given Me, be with Me where I am. He pointed out its place to the dawn, when saying, Wheresoever the carcase is, there will also the eagles be gathered together. The dawn was hastening to arrive at this place, which it had known, when Paul was saying that he had a desire to be dissolved, and to be with Christ. And again, To me to live is Christ, and to die is gain. And again, We know that if our earthly house of this habitation were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. But He well says that He shewed its place to the dawn after His birth, because before He Himself made known the blessedness of future retribution by His own Body, He confined it in the knowledge of a few. But when He took the infirmities of a human birth, He extended the knowledge of coming glory in the love of a countless multitude. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Is it with you that I made the morning light appear? Have you helped me with your advice to fix the day of the resurrection in advance? "Or have I traced his route to the morning star? Implied: Is it with you? He gives to our Lord the name of morning star, Lucifer, because of the rising of the resurrection that took place in the morning. For it is to him alone that these words apply: "Until the morning star, Lucifer, rises in your hearts (2). He knew his way, to become the first fruits of those who sleep, the firstborn from the dead (3), the head of the Church, whose body is to follow him to the future resurrection of the saints. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hast Thou held and shaken the ends of the earth, and hast Thou shaken the wicked out of it? [ALLEGORICAL INTERPRETATION] The Lord 'held the ends of the earth,' because He came in the end of the world to the synagogue which was now forsaken and subject to foreign kings: and He shook the wicked out of it, because He cast out even from the glory of the carnal sacrifice, those who denied the spiritual preaching of the faith. Or He certainly held the ends of the earth, because He chose out of Judaea a few abject and humble men. He held the ends of the earth, because He forsook the doctors of the law, and chose fishermen. And while He holds the ends of the earth, He shakes the wicked out of it, because while He strengthens weak believers, He condemns the sturdy unbelievers therein. But the word 'shaking,' He also rightly added: because by His coming He stirred up even the hearts of the reprobates with immeasurable fear. For they in truth were shaken who were saying, We prevail nothing, behold, the whole world is gone after Him. But a thing which is shaken is wearied out by being drawn hither and thither. Judaea therefore had been shaken, which was saying of Christ by some, That He is a good Man, and was resisting Him by others, saying, Nay; but He deceiveth the people. It was saying by some, If this Man were not of God, He could do nothing. And at last it exclaims by others, If this Man were not a malefactor, we would not have delivered Him up unto thee. The reprobate were shaken indeed but not prostrated, when at one time they beheld the miracles with wonder, and at another despised and derided the disgraces of His weakness. Had not they been shaken, who were saying, How long dost Thou hold our soul in suspense? If Thou be the Christ, tell us plainly. Or He certainly shook and held the ends of the earth, because when He terrified the feeble hearts of the humble with pious fear, He did not abandon them to strict judgment. For the multitude of the believers in God stood more firmly, from the same reason that it was alarmed when humbled in itself. For that God holds firm the person whom He shakes, He teaches by the Prophet, saying, On whom shall My Spirit rest, but on the humble and quiet, and Him who trembleth at My words? That He holds the person whom He shakes, is intimated by the testimony of Solomon, who says, Happy is the man who feareth alway, but he that is of a hard heart shall fall into mischief. But all these expressions, which have been twice discussed, can be still understood in another sense. For Holy Scripture is wont to call the Church 'earth.' The Lord therefore holds and shakes the ends of the earth, because He allows the ends of His Church to be agitated by most cruel persecution through the coming of Antichrist, and yet forsakes her not, by permitting it. Sometimes the Lord holds this earth, and shakes it not; sometimes He holds and shakes it; because He possesses it at one time with the tranquil peace of faith, at another orders it to be disturbed with the assault of persecution. But when saying, Hast thou held and shaken the ends of the earth, He rightly added immediately, And hast thou shaken the wicked out of it? For as Paul bears witness, there are many therein, who profess that they know God, but in works deny Him. The Lord therefore shakes the wicked out of it, because those, whom deep-seated sins possess, will then fall into the gulph of open unbelief, and pass over to the heap of chaff, when moved by the breath of that temptation. And though they now conceal themselves within the bosom of the threshing floor, under the semblance of faith, they will then, doubtless, bound forth from the heap of grain, by the fan of strict judgment. [MORAL INTERPRETATION] Because the merciful Creator forsakes not His own work, He both bears with the sins of men, by His wisdom, and at last remits them by their conversion. But, when He beholds hard and insensible minds, He scares them at one time with threats, at another with blows, at another with revelations: in order that those which had become hardened by most fatal security may be softened by wholesome fear, so that they may, though at last, return, and blush at least at this, that they have long been waited for. For thus the Lord, because He judges more severely the ends of our life, therefore purges also His Elect more carefully at the close. For it is written; God shall judge the ends of the earth. He therefore watches more anxiously over our closing deeds, the more He considers that the beginnings of our coming life depend upon them. And because He does this of His mercy; by bringing forward His tenderness, with which He receives even those sinners who have been converted at the last, He instructs the righteousness of blessed Job, saying; Hast thou held and shaken the ends of the earth, and hast thou shaken the wicked out of it? Thou understandest, As I, Who frequently arouse sinners by alarming them at their last moments, hold them fast by converting them, and pluck from their hearts the wicked motions of their thoughts. And the Lord rightly teaches blessed Job, how He converts sinners at the end. As if He openly said, Observe the power of My mercy, and bring down the pride of thy righteousness. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "To seize the wings of the earth. Elsewhere it is written, "If I take my wings to lift myself," it is the supernatural virtues of the righteous who elevate them above the seductions of this world. "And shake the wicked. If he first rose, knowing in advance the way to go, it was to establish faith in his resurrection. Then it was announced everywhere by the wings of the Church, that is to say by its ministers, as fast as the bird in its flight. Finally he has charged them to judge the twelve tribes of Israel, when he comes to shake, to drive out the impious of his Church, where they find themselves confounded with the faithful until the day of judgment. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The seal shall be restored as clay, and shall stand as a garment. [ALLEGORICAL INTERPRETATION] What else but 'clay' did the Lord find the people of Israel, whom He came unto when given up to the practices of the Gentiles, and toiling at bricks in Egypt? And whilst He led it forth by so many miracles to the land of promise, and filled it, when brought thither, with the knowledge of His wisdom, whilst He conferred on it so many secret mysteries by means of Prophecy, what else did He make it but a 'seal' for preserving His mystery? For Divine Prophecy itself kept secret, whatever the Truth revealed of Itself at the end. But when, after so many Divine secrets, after the many miracles which it witnessed at the coming of our Redeemer, it loved its land, in preference to the truth, (saying by the Priests, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away our place and nation;) it returned, as it were, to those bricks, which it had left in Egypt: and that which had been made the seal of God, turned back again to that which it had abandoned. And, having been a 'seal,' it appeared as 'clay' in the eyes of the Truth, when it lost, through the wickedness of impiety, the mysteries of the word, which it had received, and chose to savour only of the things of earth, which pollute. Where it is fitly subjoined, And shall stand as a garment. For because garments which are unfinished and of thicker texture, even when put on, do not adhere, nor are well fitted to the limbs of the wearer, they are said to stand. Judaea therefore, even when it seemed to be labouring in the knowledge of the truth, stood as a garment; because it professed to serve God in external commands, but refused to cling to Him by the understanding of love. While it observed the letter only, in the precepts of God, and did not through the Spirit unite itself to their inmost meanings, it did not cling, so to speak, to Him Who had put it on. Whence it is also fitly subjoined, The seal shall he restored as clay. For those whom we now believe to be faithful, we shall then find to be the very enemies of the faith; and though, when not tempted, they appear to be a 'seal,' they will doubtless, when tempted, be 'clay.' Of whom it is fitly subjoined, And shall stand as a garment. For Holy Church is now clothed as it were with garments, as many in number as the faithful, by whose veneration she is honoured. Whence also when the Gentiles were shewn to her, it is said by the Lord through the Prophet; As I live, saith the Lord, thou shall surely be clothed with all these, as with an ornament. But she is now arrayed, in appearance only, with many who seem to be faithful, but when the assault of persecution strikes them, she will be stripped of them and laid bare; of whose fate it is said, And it shall stand as a garment. But to 'stand' is put in this place for persisting in sin. Whence it is written, And stood not in the way of sinners. Or certainly every reprobate is said to 'stand as a garment,' to shew that he cannot stand at all. Because, as a garment, when put on, is stretched by the body, in displaying its appearance, but when taken off is bent and folded together; so every one, who has fallen back from the stability of Holy Church, was stretched out, as it were, and beautiful, while being worn, but will lie afterwards, when stripped off, broken down and cast aside. But if by 'standing' we understand 'continuance,' every reprobate person who endures a short time in this life, which he loves, stands as a garment. Whence also it is said by the Prophet, All shall wax old as a garment, and as a covering shall thou change them, and they shall be changed. [MORAL INTERPRETATION] For the Lord made man, whom He fashioned after His own likeness, as a kind of seal of His power. But yet it shall be restored as clay; because, though he may by conversion escape eternal sufferings, yet he is condemned by the death of the flesh, in punishment of the pride he has committed. For man, who has been formed from clay, and adorned with the likeness of the Divine image, having received the gift of reason, forgets, when swelling with pride of heart, that he was formed of the basest materials. Whence it hath been ordered by the marvellous justice of the Creator, that, because he became proud in consequence of that reasonable sense which he received, he should again by death become earth, which he was unwilling humbly to regard himself. And because he lost the likeness of God by sin, but returns by death to the substance of his own clay, it is rightly said; The seal shall be restored as clay. And because, when the spirit is summoned from the body, it is stripped, as it were, of its kind of covering of flesh, it is fitly subjoined of the same clay; and shall stand as a garment. For, for our clay to stand as a garment is for it to remain empty and stripped off, even till the time of the resurrection. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Is it you who, with a little mud, created the living body? It is necessary to apply this or the creation of Adam on the sixth day, or what is happening now in the sixth age of the world, when drawn from the multitude of sinners, as from the silt of the earth, the man is formed in the image of the One who created it (1). This is not the work of the Church, but itself was created; to receive this grace by the One who created everything, by the Word incarnated in the favorable time (2). "And publish his name by all the earth. This character refers to the man of the sixth age rather than the man of the sixth day created before those of his race can make him known, unless it is said that it is especially at the sixth age that his name has spread. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: From the wicked their light shall be taken away, and the high arm shall be broken. [ALLEGORICAL INTERPRETATION] Because, while they refuse to believe the truth, they lose for ever the knowledge of the Law, and while they boast of having received the Law, they are, doubtless, blinded by boasting of their knowledge. For it is written, Let their eyes be darkened that they see not. And again it is written, Blind the hearts of this people, and make their ears heavy. And again it is written, For judgment I have come into this world, that they which see not might see, and that they which see might be made blind. And because they boasted themselves in the works of the Law against the Giver of the Law, it is fitly subjoined; And the high arm shall be broken. For the high arm is broken, when the proud works of the Law are reproved, by preaching the grace of faith, when it is said, By the deeds of the Law there shall no flesh be justified. For neither does the light of God now illumine those, who veil the malice of their iniquity with the name of faith. For while they neglect to live according to the preaching of faith, and yet in appearance reverence it, they seek for the honour of this present life under the name of religion; and they gain this light from faith, as faith cherishes them in the sight of men. But there are some who sincerely believe the eternal truths which they hear, and yet contradict by evil living the very faith which they profess. These also have their light in darkness, for while they act perversely and yet think rightly about God, they are illumined in a measure by the shining of a light, so as not to be quite in darkness. And while they love the things of earth more than those of heaven, those that they see more than those they hear of, when the season of persecution assaults them, they lose that sound belief they seemed to possess. After it was said then of the wicked; The seal shall be restored as clay, and shall stand as a garment, and their light shall be taken away from the wicked, (which is certainly to take place in that persecution of Antichrist,) he presently, consoling us concerning the destruction of the same Antichrist, says; And the high arm shall be broken. For, for what else is the high arm taken, but the proud loftiness of Antichrist, who is so exalted over the reprobate minds of men with the pride of worldly glory, that though a sinful man, and yet scorning to be counted a man, he pretends falsely that he is God above men? Whence the Apostle Paul says; So that he sitteth in the temple of God, shewing himself, as if he were God. And to shew his pride more fully, he stated before, Who opposeth and exalteth himself above all that is called God, or that is worshipped. Because then this his pride will be smitten by the coming of the strict Judge, (as it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) it is rightly said, And the high arm shall be broken. [MORAL INTERPRETATION] For the death of the flesh, which restores the Elect to their light, takes away their light from the reprobate. For the light of the proud is the glory of this present life. And that light is then withdrawn from it, when it is called by the death of the flesh, to the darkness of its own retributions. For then is the high arm there broken, because loftiness of heart, which has been violently seized on, beyond the order of nature, is scattered by the weight of Divine justice which overwhelms it, in order that how wickedly it had exalted itself for a while, it may learn when it is crushed forever by the weight of judgment. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Have you given light to the ungodly? As one who has come, so that those who do not see see, and those who see become blind. "Have you broken the arm of the beautiful? "Their vain power, like the one who chose the weakest to confuse what was the strongest (4). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hast thou entered into the depth of the sea, and hast thou walked in the lowest parts of the abyss? As if He said, As I, Who not only sought the sea, that is this world, by assuming the flesh and soul of a man, but also descended by that flesh voluntarily subjected to death, to the bottom of the pit, as if to the depths of the sea. For if the 'sea' must be understood to mean the world after the manner of Scripture language, nothing hinders the 'depths of the sea' from meaning the bars of the pit. But the Lord sought this depth of the sea, when He entered the lowest parts of the pit, in order to rescue the souls of His Elect. Whence also it is said by the Prophet, Thou hast made the depths of the sea a way, for the ransomed to pass over. For this depth of the sea was, before the coming of the Redeemer, not a way, but a prison, because it confined within it even the souls of the good, though not in places of punishment. But the Lord made this depth a way, because He, by coming thither, granted His Elect to pass over from the bars of the pit to heavenly places. Whence it is there fitly said, for the ransomed to pass over. But that which He had called the depths of the sea, repeating in other words He calls the lowest parts of the abyss: because as the abyss of waters is not comprehended by our sight, so are the secrets of the pit not penetrated by us with any sense of our understanding. For we behold who are withdrawn hence, but we see not what retribution of punishments awaits them according to their desert. [MYSTICAL INTERPRETATION] But we must carefully notice, that He says that He had walked in the lowest parts of the abyss. For to walk belongs not to one who is bound, but to one who is free. For fetters impede to a like extent the steps of him whom they bind. Because then the Lord endured no bonds of sin, He walked in the pit. For He came unfettered to those who were bound. Whence it is written, I am become as a man without help, free among the dead. For the Lord then to walk in the lowest parts of the abyss is for Him to find nothing to detain Him in the place of damnation, as Peter bears witness, who says, Having loosed the pains of death, because it was not possible for Him to be holden of it. Or certainly, (because, when we are led in walking from place to place, we are found present here and there,) the Lord is said to have walked in the pit, in order to shew that He was present to Elect souls in their several places, by the power of His Godhead. Whence also the spirit of wisdom is described as full of motion, that by means of that which is no where absent, He might be described as meeting us every where. [MORAL INTERPRETATION] For the 'sea' is the mind of man, and God enters its depths, when it is roused from its inmost thoughts to lamentations of penitence through its knowledge of itself, when He calls to its memory the wickednesses of its former life, and rouses the mind which is agitated by its own confusion. God penetrates the depth of the sea, when He changes hearts, which are even despaired of. For He goes into the sea, when He humbles a worldly heart; He enters the depth of the sea, when He disdains not to visit minds which are even overwhelmed with sins. Whence it is rightly added in a question; And hast thou walked in the lowest parts of the abyss? For what abyss is there, but the human mind, which while unable to comprehend itself, is like an obscure abyss, hid from itself, in every thing that it is. Whence it is well said by the Prophet, The abyss uttered its voice from the depth of its thought. For whilst the human mind does not dive into itself, it praises more humbly, by comparison with itself, the power of the Divine nature, which it is unable to comprehend. For God then to walk in the lowest parts of the abyss, is for Him to convert the hearts even of the wickedest men, and, by touching minds which are despaired of, with traces of His visitation, wonderfully to refashion them. For when any one feels compunction after enormous sins, what else is beheld but God walking in the lowest parts of the abyss? For God walks, as it were, in the abyss, when He penetrates the gloomy heart, and tramples down the invisible waves of sins. For we frequently lament some sins past, and are being assaulted by others present; so that we are harassed at one time by pride, at another by anger, at another by lust, and at another by avarice tempting us. But when the Lord suppresses all these in our heart by the fear of His secret visitation, what else doth He but place His steps in the abyss? Which steps we behold with the mind, when we consider how the gifts of His fear stand up to oppose these rebellious sins. For the Prophet had beheld these steps, when He was saying, Thy goings were seen, O God, the goings of my God, my King, is in His holy place. For He who beholds the inordinate motions of his mind restrained within him by the memory of the Divine judgments, beholds, as it were, the steps of God walking within him. Let it be said, therefore, to blessed Job; Hast thou entered the depth of the sea, and hast thou walked in the lowest parts of the abyss? Thou understandest, as I, Who with wondrous pity trample down in the hearts of sinners, at one time anger, at another lust, at another avarice, at another rising pride. As if it were plainly said to him, If thou seest that I alone suppress the lurking vices of the heart, thou wilt cease to be puffed up with self-justification. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Did you go to the sources of the sea? As he who comes back among us has discovered all the secrets of the heart of the ungodly; who, by confessing and believing in him, have been justified. What more exactly could we call the sources of the sea, than that secret malice from which a black impiety escapes, whose evil deeds roll in the world like the waters of an immense river? Men see the external malice, but they can not see the secret source that produces them. "Have you walked in the footsteps of abysses! "The abyss here designates the whole carnal life, immersed in evil, where the sinner once he is there, descended, surrenders himself to contempt" (5). For once returned to grace with God through the forgiveness of their sins, the most desperate sinners rose up above the abyss and received Christ; they received him not to plunge themselves back into the abyss into which they groaned, but to follow him himself, having as glorious host He who pressed them with his sting. "In the footsteps of abysses; Memories of their old sins: for by remembering what they have been, they are more fond of Him whom they have received and who has forgiven them all (6). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Have the gates of death been opened unto thee, and hast thou seen the gloomy doors? For the 'gates of death' are the adverse powers. Which the Lord descended and opened, because by dying He overcame their strength. Which are by another appellation called the 'gloomy doors,' because while they are not seen, by reason of their crafty concealment, they open to deceived minds the way of death. Which gloomy doors the Lord beholds; because He both observes and represses the crafty malice of unclean spirits. And did He not, by beholding, restrain them, while we know them not, our mind would both know nothing of their snares, and would be taken and perish by them. But even we behold these gloomy gates, when we are illumined with rays of heavenly light. Whence also it is said by the Prophet, The Lord is my helper, and I shall see mine enemies. He therefore Himself beholds our enemies, Who by His gift makes our enemies visible to us. Or certainly, the Lord then beheld the gloomy gates, when penetrating the barriers of the pit, He smote the cruel spirits, and by His death condemned them that presided over death. Which is here spoken of no longer as of a future, but as of a past event; for this reason, because that which He intended to do in deed, He had already done in predestination. [MORAL INTERPRETATION] For the gates of death are wicked thoughts: which we open to God, when we confess them with weeping in penitence. For He beholds them even when not confessed; but enters into them, when confessed. For He then in truth opens a way for Himself in the gates of death, when we have put aside evil thoughts, and He comes to us after confession. And they are called the gates of death for this reason, because the way to death is always opened through evil thoughts. Which is again repeated, when it is subjoined; And hast thou seen the gloomy doors? For the gloomy doors are the lurking evils of the mind, which can both exist within, and yet not be observed by another. Which yet the Lord beholds, when He destroys them by the secret look of grace. For it is written, The King Who sitteth in the throne of judgment, scattereth away all evil with His sight. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Have the gates of death opened with terror before you? Before all those who die, the gates of death are opened; but it is not with fear, as before Him alone who died to destroy the empire of death: or does it mean that they will surely open for the resurrection? "At your sight did the keepers of hell shudder? As in the sight of Him in whom the prince of this world has found nothing to merit death. They had not asked for his death, they promptly restored him to life. By the guardians of hell one must hear some inferior powers charged with watching over death. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hast thou considered the breadth of the earth? For whilst the Lord sought the narrowness of death, He spread abroad His faith in the nations, and extended Holy Church to numberless hearts of believers. To whom it is said by the Prophet, Enlarge the place of thy tent, and extend the curtains of thy tabernacles; spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt penetrate to the right hand and to the left, and thy seed shall inherit the Gentiles. But this breadth of the earth would surely not exist, had He not first despised, in dying, the life which we know, and pointed out by His rising again, the life which we know not. For He opened by His death the eyes of our minds, and shewed us what was the life which was to follow. Whence also, observing this order in the Gospel, He says to His disciples, Thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His Name through all nations. For few of the people of Israel believed at His preaching, but numberless peoples of the Gentiles followed the way of life, on His death. And because every vice contracts, and every virtue enlarges the mind, after the destruction of vices it is rightly subjoined, Hast thou considered the breadth of the earth? For did not virtue enlarge the mind, Paul would not say to the Corinthians, Be ye also enlarged, and be not yoked with unbelievers. But we must observe carefully that which is said; [MORAL INTERPRETATION] For the extent of the inwardly good is not at all comprehended, unless it is carefully considered. For poverty frequently humbles them outwardly, the torture of punishment straitens them; but yet, in the midst of these things, their inward resolution expands itself ever to hope for heavenly rewards. The Apostles had outwardly been straitened, when they were enduring scourges; but they were standing at liberty in great width within, who had turned, in themselves, these very scourges into joy. For it is written, The Apostles departed from the presence of the council; rejoicing that they were counted worthy to suffer shame for the Name of Jesus. Paul had found this width, in his straits, who said, But I wish you to know, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the Gospel, so that my bonds in Christ were made manifest in all the palace. David was possessing this width, in the midst of narrowness, when saying, Thou hast enlarged me in tribulation. This earth, therefore, that is the conscience of holy men, is then enlarged when it is pressed outwardly with the adversities of this world. For when it is driven away from security in this life, it is beaten inwardly on itself, so as to stretch toward the hope of heavenly things. And when it is not allowed to wander abroad, being brought back, as it were, into its own bosom, it is enlarged. We however behold what misfortunes good men endure, but see not how much they rejoice within. We learn, on consideration, the breadth of their mind, sometimes in their words, sometimes in their deeds: but yet we know not how great is the range of that breadth in them. Let human wisdom hear then, Hast thou considered the breadth of the earth? and let it learn its own folly. As if he said, As I, Who alone fully consider the secret rejoicing of the holy, when surrounded with scourges, because I alone mercifully fashion them. Or certainly, blessed Job is asked whether he has considered the breadth of the earth, in order that he might be humbled by the example of another's enlargement. As if it were openly said to him, Consider those whom the countless evils of this world cannot confine, and cease to boast, amid thy blows, of the state of thy own heart. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Have you measured all that the heavens surround? As the One who spread His Church everywhere. "Tell me then what are all these things? Who can know it, if He did not teach it? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Tell Me, if thou knowest all things, in what path the light dwelleth, and what is the place of darkness? that thou mayest take each of them to the bounds thereof, and understand the paths to the house thereof. Blessed Job is tried with a weighty question, in that he is examined as to the way of light and the place of darkness, whether he should bring them each to their boundaries, and should understand the paths to the house thereof. For what is understood by the word 'light' but righteousness? and what is designated by 'darkness' but iniquity? Whence it is said to some who had been converted from the wickedness of sins, Ye were sometimes darkness, but now are ye light in the Lord. And it is stated of some who continue in sin, They that sleep, sleep in the night. It is said therefore to blessed Job, Tell Me, if thou knowest all things, in what path the light dwelleth, and what is the place of darkness? As if it were said to him, If thou imaginest that thou hast perfect wisdom, tell Me, either into whose heart that innocency, which is now wanting, is coming, or in whose heart that wickedness, which now exists, remains. In what path the light dwelleth: that is, whose mind righteousness comes and fills. And what is the place of darkness, that is, in whom does blind iniquity remain. That thou mayest take each of them to the bounds thereof, that is, that thou mayest decide whether he who is now seen to be wicked, finishes his life in iniquity, and whether he who is now seen to be righteous, terminates the conclusion of his life with the perfection of righteousness. And understand the paths to the house thereof: that is, that thou mayest consider and discern, either for whom perseverance in good deeds secures an eternal mansion in the Kingdom, or whom evil habits, binding to the end, condemn to eternal punishment. For 'house' is put for resting place, and 'path' for conduct. A path therefore leads to a house, because our doings lead on to our resting place. But what man could speak when questioned on these points? who could hear them at least without fear? For we daily see many who shine forth with the light of righteousness, and who are yet at their close obscured with the darkness of wickedness. And we behold many involved in the darkness of sins, and yet at the end of their life suddenly set free and restored to the light of righteousness. We also know that many have preserved entire, even to the end, the path of righteousness which they have once found, and we have beheld that most men have heaped up without ceasing, even to the end, their wickedness which they have once begun. But who, amid these clouds of secret judgments, can so dart forth the light of his mind, as to distinguish with any discernment, either who continues in sin, or who perseveres in righteousness, or who is converted from the highest to the lowest condition, or who relapses from the highest to the lowest? These points are hid from men's senses, nor is aught known of the end of any one, because the abyss of the divine judgments is not at all penetrated by the eye of the human mind. For we see that that Gentile world which was opposed to God was overspread with the light of righteousness, and that Judaea, long beloved, was darkened with the night of unbelief. We know also that the thief passed from the cross to the kingdom, and that Judas sank into hell from the glory of the Apostleship. And again, because destinies once commenced are sometimes not changed, we know that the other thief arrived at punishment, and that the Apostles enjoyed the appointed kingdom, which they had longed for. Who then can examine in what path light dwells, and what is the place of darkness, to bring each of them to its own bounds, and to understand the paths to the house thereof? I see Paul called from that cruelty of persecution to the grace of Apostleship; and yet he is so alarmed in the midst of secret judgments, as to fear that he be cast away, even after he had been called. For he says, I chasten my body, and bring it into subjection, lest, perchance, having preached to others, I myself should become a cast-away. And again, I count not myself to have apprehended; but one thing I do, forgetting those things which are behind, and stretching forth myself unto those things which are before, I follow the destined mark, to the prize of the high calling of God in Christ Jesus. I follow after, if that I may apprehend that, for which also I am apprehended. And it certainly had been already said of him by the voice of the Lord, He is a chosen vessel to Me; and yet he still chastens his body, and is fearful of being rejected. Alas for our wretched selves, who have known as yet no voice of God concerning our election, and are still slumbering in ease, as if from security. But there ought, there ought doubtless to be not only security in our hope, but also fear in our conversation, that the one may encourage us in the contest, the other sting us when listless. Whence it is rightly said by the Prophet, Let them that fear the Lord, trust in the Lord. As if he were openly saying; He presumes in vain on his hope, who refuses to fear God in his doings. But why is blessed Job questioned on so mighty an enquiry, which is utterly unknown by men, how he understands the end of the just and of the unjust, except that he should turn to his own end, from being unable to understand that of others; and that from being ignorant of his own end, as well as others', he might be afraid at his ignorance, be humbled through his fear; from being humbled might not be elated at his own doings; and from not being elated, might remain stedfast in the citadel of grace? Let it be said then to him, Tell Me, if thou hast understanding, in what path the light dwelleth, and what is the place of darkness, that thou mayest take each of them to the bounds thereof. As if it were said; As thou knowest not who are converted from sin to goodness, nor who turn back from goodness to sin; so also thou dost not understand what is doing towards thyself, as thy merits deserve. And as thou dost not at all comprehend another's end, so art thou also unable to foresee thine own. For thou knowest now what progress thou hast made thyself, but what I still think of thee in secret, thou knowest not. Thou now thinkest on thy deeds of righteousness; but thou knowest not how strictly they are weighed by Me. Woe even to the praiseworthy life of men, if it be judged without mercy, because when strictly examined, it is overwhelmed in the presence of the Judge, by the very conduct with which it imagines that it pleases Him. Whence it is rightly said to God by the Prophet, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. Whence it is well said by Solomon, There are righteous and wise men, and their works are in the hand of God: and yet no man knoweth whether he is deserving of love, or of hatred; but all things are kept uncertain for the time to come. Hence again it is said by the same Solomon, What man will be able to understand his own way? And any one doing good or evil is doubtless known by the testimony of his conscience. But it is said that their own way is not known to men, for this reason, because even if a man understands that he is acting rightly, yet he knows not, under the strict enquiry, whither he is going. — Morals on the Book of Job, Book XXIX Julian of Eclanum: "Where is the way to the dwelling of light, and where is the place of darkness?" He says what he had said before but more clearly, that is, that the course of human life is regulated by the alternation of times, so that at one time people dedicate themselves to work; in another time, the vigor of the body, which exhaustion had taken away, is returned to them. — EXPOSITION ON THE BOOK OF Job 38:18-21 Augustine of Hippo: "In what regions does the light dwell? It is still He who teaches it, for his word spreads the light, and gives intelligence to the little children (1). "What is the abode of darkness?" We also know Him who said, "Come near him and you will be enlightened (2). It is to teach us that we become darkness when we go away from Him by refusing to be like little children. For the beginning of the pride of man is to separate from God (3). So those who did not glorify him, and did not give him thanks, lost themselves in the vanity of their thoughts, and their foolish heart was darkened; they became the habitation of darkness. Perhaps darkness is also the place where stubborn sinners fall: these would then be darkness and they would live a truly unknown place for all men. Likewise the dwelling of light would be this land of the living; the bliss given to those who persevere in faith, hope and charity; which were once darkness and are now light in the Lord (5). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Will you lead me to their limits? Until the end of these sinners. What is there where does not penetrate the wisdom of God, who reaches with strength from one end to the other and disposes everything with gentleness (6)? So no man can be compared to him. "If you have known the traces of their passage; " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? As if He were openly saying, What wonder if thou understandest not thine end, since thou dost not comprehend thy beginning? And since thou knowest not with what beginning thou camest hither, what wonder, if thou canst not tell with what end thou art taken away? If therefore it was My work to bring thee forward from secresy to sight at thy beginning, it will be Mine also to bring thee back from sight to secresy. Why complainest thou aught of the dispensation of thy life, who, ignorant of thyself, art supported by the hand of thy Creator? Thou oughtest therefore to boast thyself the less in what thou dost, the more thou art confined within the bosom of eternity, and knowest not either in what order thou earnest hither, nor when, or how thou art taken hence. But these words can yet be understood in another sense also; Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? Thou understandest, As I, Who knew that I was about to be born, because, even before the birth of My Manhood, I always existed substantially in the Godhead. For men begin then to exist, when they are born in the womb of their mothers. For even the very conception is called nativity, according to that which is written, That which is born in her is of the Holy Ghost. And they therefore know not that they are about to be born, because they do not exist, before they are created. But God, Who ever existed without beginning, foresaw this of Himself, that He assumed a beginning in the womb of the Virgin; and because He foreknew, He ordained it; and because He ordained, He doubtless endured nothing in human form, except of His own free will. Let man then, who could not foresee his own birth, be reproved for complaining of his scourges, if even He, Who foresaw and ordained His own birth, prepared Himself for scourges amongst men. — Morals on the Book of Job, Book XXIX Julian of Eclanum: "Did you know then that you would be born?" These words are not said without purpose but to demonstrate that God's benevolence is the reason for everything. If you owe the fact that you exist to my benevolence, since you did not exist before, he says, how can you think that [benevolence] is denied to you, now that you live and are able to function? — EXPOSITION ON THE BOOK OF Job 38:18-21 Augustine of Hippo: "Did you know that you had to be born? Did you know the number of your years? You have been able to know the road followed by the wicked who are darkness, or remain darkness, because those who have attached themselves to God have first followed these paths of ungodliness before receiving the divine grace, source of their justification: but have you been able to know what reason there was to call you to the perishable life of this world, when our first parents were already entering these paths by the impiety of their disobedience, and that with their hands and of their guilty lips, they called death which made us all die in Adam? It is not from our birth, therefore, that we must reckon the limited number of our years, but from the day when the first to die died. For example, when Abraham came into the world, all of the Hebrews were born to him. The number of our years is therefore great, if we start from the day when death began in the paths of ungodliness. But who remembers to have been at this moment? who remembers to have really existed in the blood of his ancestors? For no one remembers the very epoch of his own birth; and yet it is certain that then he had the being, the life and the feeling. But all these things are known to the eternal Wisdom, who created everything, not only what lives in heaven; but still what is subject to death. Now Christ is the Force of God and the Wisdom of God (1); he knows all these mysteries. He was born to die, not because he was condemned to it, but, free among the captives of death, he pitied him and broke their chains. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Hast thou entered into the treasures of snow, or hast thou seen the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war? What else must be understood by the 'snow' or 'hail,' but the cold and hard hearts of the wicked? For as charity is designated by warmth, so also in Holy Scripture wickedness is wont to be designated by cold. For it is written, As a cistern maketh its water cold, so doth its own wickedness make cold the soul. And again, Iniquity shall abound, and the love of many shall wax cold. What then can be more fitly understood by the cold of snow, or the hardness of hail, than the life of the wicked, which both waxes cold by torpor, and strikes with the malice of hardness? Whose life the Lord yet tolerates, because He keeps them for the probation of His just ones. Whence also He rightly subjoined, Which I have prepared against the time of the enemy, against the day of battle and war. In order that, when our adversary the devil endeavours to tempt us, he may make use of their habits as his weapons against us. For by them he tortures us in his rage, but unwittingly purges us. For they become scourges to our sins, and when we are smitten by their life, which is such, we are freed from eternal death. Whence it is so ordered, that even the abandoned life of the reprobate benefits the life of the Elect, and that whilst their ruin furthers our interest, it is thus marvellously ordained, in order that even every thing which is lost, may not be lost to the Elect of God. This also can be understood in another way, so as not to differ from the exposition of the former verse, since it seems connected with the words that precede it. For because He had pointed out that either the good can be changed to sin, or the wicked to goodness, He immediately proceeded to add, Hast thou entered into the treasures of snow, or hast thou seen the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war? By either cold, or hard, snow, or hail, we understand, as has been said, the hearts of the wicked. But because Almighty God has chosen His Saints from such, and knows how many of the Elect He has still stored up amongst the life of the wicked, He fitly says, that He has His treasures in snow or hail. For 'thesaurus' (treasure) is so called from placing away. And He beholds many long concealed in a life of coldness, whom He brings out, when He orders it, and exhibits glittering with the brightness of righteousness, through grace from on high. For it is written, Thou shalt wash me, and I shall be whiter than snow. And He hides them for a long while beneath the seal of His foreknowledge, prepared against the day of war and of battle, but the moment He brings them out, He strikes the opposing breast of the adversaries, with their words and refutations, as if with hailstones. Whence it is written elsewhere, Through the brightness in His presence the clouds passed away, hailstones and coals of fire. For coals pass away through brightness, because holy preachers traverse the whole compass of the world with the brightness of their miracles. And they are called, moreover, hailstones, and coals of fire; because they both strike with their reproof, and kindle with the flame of charity. The bold reproof of the Saints is also fitly represented by the nature of hail. For hail strikes as it falls, and waters when it melts. But holy men both strike the hearts of their hearers with dread, and bedew them with comfort. For the Prophet bears witness how they strike, saying, They shall speak of the might of Thy terrible acts, and they shall tell of Thy greatness. And he has proceeded to subjoin, how they bedew with gentleness; They shall utter the memory of the abundance of Thy sweetness, and shall exult in Thy righteousness. Treasures, therefore, are kept in the snow or hail, because many who were frozen in the torpor of iniquity, when taken up unto heavenly grace, shine forth in Holy Church with the light of righteousness, and smite with the blows of their doctrine the evil wisdom of their adversaries. Whence also it is fitly subjoined, Which I have prepared against the time of the enemy, against the day of battle and war. For Saul in truth had been snow or hail through cold insensibility; but he became snow and hail against the breasts of his adversaries, either by the brightness of righteousness, or by the reproof of his keen eloquence. O what a treasure did the Lord keep him, stored up in snow or hail, when He already secretly beheld him as His own Elect, though placed among the life of the wicked. And to smite how many breasts of His adversaries did He grasp in His hand this hailstone, by which He laid prostrate so many hearts which resisted Him. Let no one then boast himself of his own deeds; let no one despair of those, whom he sees still cold. For he sees not the treasures of God in snow and hail. For who could believe that that very person, who at his death kept the raiment of all those who stoned, could go before the martyred Stephen through the grace of apostleship? If therefore we refer to these secret gifts, or judgments, while not desparing utterly of any, we do not prefer ourselves in our hearts to those, to whom for a time we have been preferred. For though we now observe how much we have outstripped them, yet we know not how much we may be surpassed ourselves, when they begin the race. It is well, therefore, said to blessed Job, Hast thou entered the treasures of snow, or hast thou beheld the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war? As if it were openly said, Prefer not thyself to any one, by reason of thy doings; for of these, whom thou beholdest still frozen in sin, thou knowest not what mighty workers of righteousness, and defenders of sound faith I intend to create. — Morals on the Book of Job, Book XXIX John Chrysostom: Obviously this does not mean that there exist such storehouses, but he simply shows that these elements are at his complete disposal when he wants, as if he took them from his own reserves. "And is there a store of them for you against the time of your enemies, for the day of wars and battles?" You certainly understand that he wants to emphasize their opportunity, the fact that they come at the right moment and never at random. Then he equally speaks about all the rest, that is, about rain, hail and, on the other hand, about the Notus. — COMMENTARY ON Job 38:22-23 Augustine of Hippo: "Have you penetrated the treasures of the snow? Have you possessed the knowledge of Him who knew the secret and hidden but necessary causes of scandals of which the world was threatened? He calls them treasures, because they must experience the killer of the saints, exercise their patience. "Woe to the world, it is said, because of the scandals! It is necessary that there be scandals, but woe to the man by whom they arrive (2)! "Swollen with pride, they go like snow to congeal in the heights, whence they soon fall, and the abundance of their iniquities cools the charity of many. You who wait for the Lord with unshakable courage (3), and in the fervor of the spirit (4), persevere to the end and you will be saved (5). "Where did you see those of hail? Hail is sinners who, not content to languish far from fervor, pursue it relentlessly and seek to annihilate it. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Augustine of Hippo: "Which are reserved to you for the time of your enemies, for the days of war and battle. How can one not see what is the prophetic role of Job here? It is not in view of him alone that all this is kept in reserve for the time of the enemies, for the days of war and battle, but rather for the people of God. The time of the enemies is the time during which iniquity runs its course: the more it abounds, the stronger must be sustained the struggles and struggles against the devil, so that the charity of those who persevere does not cool down. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: By what way is the light scattered? The heat is divided over the earth. For He in truth is the way, Who says, I am the Way, the Truth, and the Life. The light is, therefore, scattered by this way, because all the Gentile world is enlightened by His presence. But He rightly said, Is scattered, because the light of preaching was not contracted or confined, but shone forth with its brightness far and wide by the voices of the Apostles. But because the power of love glows within, when the light of conversion has been received, in order that either our past sins may be anxiously lamented, or future blessings be most ardently sought for, it is suitably added, The heat is divided over the earth. For when the light is spread abroad the heat is divided over the earth; because when righteousness is openly preached, the anxious desire of the heart to seek God is spread forth in the practice of virtues; so that one person shines forth in the word of wisdom, another in the word of knowledge; one is mighty in the grace of healing, another in the working of mighty deeds; and that thus, while they severally receive unequally the gifts of the Spirit, they are all necessarily united to each other, and unanimously inflamed. But after the light is said to be spread abroad, it can readily be understood that persecution is designated by 'heat:' because as the light of preaching shone brightly, so the heat of persecution immediately blazed forth from the hearts of the unbelievers. For, that persecution is described by 'heat,' the discourse of the Lord bears witness, speaking of the seeds which had been cast on the rocky ground, When the sun arose they were all scorched, and because they had not root, they withered away. And when He expounded it a little after, He called 'heat,' persecution. The heat therefore is divided over the earth, when the light is spread abroad, because, as the life of the faithful became bright, the cruelty of the faithless was kindled. For the heat was divided, when persecution was raging, now at Jerusalem, now at Damascus, and now in other countries far away. But because we have heard blessed Job questioned in the former words, respecting the secret judgment; it now behoves us to examine more accurately this which is said of the scattered light, or divided heat. For he is still examined with lofty questioning, in order that he may at least learn that he is ignorant, and that it may be said to him, By what way is the light spread, the heat divided over the earth? For what is designated by the word 'light' but righteousness? Of which it is written; The people which was sitting in darkness, saw a great light. But every thing which is scattered, is thrown, not continuously, but with a kind of intermission. And light is therefore said to be 'scattered,' because, though we already behold some things as they really are, yet some things we see not, as they are to be seen. For scattered light had possessed the heart of Peter, who had shone forth with such great brightness of faith, and of miracles, and yet, while he was imposing the weight of circumcision on the converted Gentiles, he knew not what to say aright. Light, therefore, is 'scattered' in this life, because it is not continuously possessed, to the understanding of every thing. For whilst we comprehend one thing as it is, and are ignorant of another, we both see as it were partially in scattered light, and remain partially in darkness. But our light will then no longer be scattered, when our mind, caught up entirely to God, will shine forth. And because it is not known in what ways this light is insinuated into the heart of man, it is rightly said in a question; By what way is the light scattered? As if it were openly said; Tell Me, in what order I pour My righteousness into the secret recesses of the hearts, when I am not seen, even in My approach, and yet I invisibly change the visible doings of men, when I irradiate one and the same mind, at one time with this, and at another with that virtue, and yet I permit it, through scattered light, still to remain, in a measure, in the darkness of temptation. Let ignorant man be asked, by what way the light is scattered. As if it were openly said, While I soften the hard hearts, bend the rigid, smooth the rough, warm the cold, strengthen the weak, establish the wandering, confirm the wavering, come, if thou canst, incorporeally, and behold, on what minds I shed this light. For all these things we behold when done; for we know not how they are wrought within. The Truth shews in the Gospel, that this way of light is invisible to us, saying; The wind bloweth where it listeth, and thou hearest the sound thereof, and knowest not whence it cometh, and whither it goeth. But because, when the light is scattered, temptations presently spring up from the hidden adversary against the enlightened mind, it is rightly subjoined; The heat is divided over the earth. For the crafty foe strives to inflame with unlawful desires the minds of those whom he sees shining forth with the light of righteousness; so that they frequently feel themselves more assaulted with temptations, than at the time when they beheld not the rays of inward light. Whence also the Israelites, after they had been called, complain against Moses and Aaron of their increasing labour, saying; Let the Lord see and judge, because ye have made our savour to stink in the sight of Pharaoh and his servants, and have given him a sword to slay us. For when they wished to depart from Egypt, Pharaoh had taken away the straw, and yet required works of the same amount. The mind, therefore, secretly murmurs, as it were, against the law, after the knowledge of which it endures sharper stings of temptations, and when it beholds its labours increasing, because it is displeasing to its adversary, it grieves that it stinks, as it were, in the eyes of Pharaoh. Heat, therefore, follows after light; because after the illumination of the heavenly gift, the contest of temptation is increased. But the heat is rightly said also to be 'divided:' doubtless, because separate persons are not assailed by all vices, but by certain ones which are near, and placed close to them. For the ancient enemy first beholds the character of each person, and then applies the snares of temptations. For one person is of a cheerful, another of a morose, another of a timid, another of a proud disposition. Our secret adversary, in order then to catch us easily, prepares deceptions closely connected with our several characters. For because pleasure borders on mirth, he holds out lust as a bait to cheerful dispositions. And because moroseness easily slides into anger, he offers the cup of discord for the morose. Because the timid dread punishments, he threatens terrors to the fearful. And because he beholds the proud elated with praises, he draws them on to whatever he pleases, by flattering applause. He lays snares therefore against men one by one, by vices adapted to them. For he would not easily lead them captive, if he were either to offer bribes to the lustful, or bodily pleasures to the covetous, or if he were to assail the greedy by the pride of abstinence, or the abstinent by gluttonousness, or if he were to seek to seize the gentle by eagerness for the contest, or the angry by the dread of fear. Because then, when in the heat of temptation, he craftily lurks in ambush against each one by himself, and secretly lays the snares which are akin to their habits, it is rightly said; The heat is divided over the earth. But when it is first stated, By what way the light is scattered: and is there immediately subjoined, The heat is divided over the earth, it is doubtless indicated that the heat is also divided by the same way, by which the light is scattered. For when the lofty and incomprehensible grace of the Holy Spirit irradiates our minds with its light, it also so disposes and modifies the temptations of the adversary, that either they do not come upon us many together, or else that those only which can be endured, assail the mind already illuminated by God; so that they do not burn us with the fire of their full strength, when they torture us with the heat of their touch. As Paul bears witness, who says, 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. This heat then our crafty supplanter divides in one way, and our merciful Creator in another. The one divides, in order thereby to slay more speedily; the other, to make it more tolerable. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Where does the frost of frost come from? How to know him, if not considering him as the beginning of pains? Because frost is an extremely fine species of hail. "How does the south wind spread under the sky? Whatever this wind holds our heavy bodies, there is, I believe, no passage from the holy books where it is the image of evil, as the aquilon is never the figure of good. The reason is that this one comes from the regions where the light appears, the latter from the countries from which it is farther away. "He is spreading under the sky; The image of the help that God gives us against all these calamities, as long as we live, not in heaven but under heaven. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who hath given a course for the most violent shower, and a way for the sounding thunder? If, as we said before, that persecution in the regions of Judaea is designated by the name of divided heat, because this very fierceness of persecution kept not from their office of preaching, through any fear, the holy preachers, who were assisted by the gift from on high, He fitly subjoins; Who hath given a course for the most violent showers? As if He were saying, Except Myself. For to have given a course to the most violent showers, when the heat was divided, is to have strengthened the force of preaching, amid the very difficulties of persecution, in order that the power of preachers might the more increase, the more the cruelty of persecutors stood in their way, so that they might bedew the thirsty hearts of their hearers with drops of rain, and water more abundantly the drought of unbelief; and that though the heat of cruelty was glowing against them, yet the voice of grace might not through them be silent. Paul was both enduring and watering this heat of persecution, when saying, I labour even to bonds, as an evil doer, but the word of God is not bound. Of this shower it is said elsewhere; I will command the clouds that they rain no rain upon it. Of this course of the shower which is going on in the hearts of the Elect, the Psalmist witnesses, saying; His word runneth swiftly. But it is generally a shower only, and has no course; because preaching comes to the ears, but inward grace not acting, it passes not through to the hearts of the hearers. And of the words of this preaching it is said, on account of the Elect; For thine arrows passed through. For the arrows of God pass through, when the words of His preaching descend from the ears to the hearts. And because this is effected solely by Divine grace, the Lord witnesses that He has given a course to the shower. But I see it must be observed, that He calls this same shower not 'violent,' but 'most violent.' A violent shower is great force; but a most violent one, is the boundless power of preaching. For it was a violent shower, when holy preachers were advising the belief of eternal joy. But 'most violent,' when they were advising men that on account of their hope their interest should be abandoned, all visible objects despised on account of invisible, and that the pains and tortures of this present world should be tolerated for the sake of the joys they have heard of. But when so many of the Elect, having learned the faith, abandoned their possessions, when the heat of persecution was raging, forgot their carnal affection, and exposed their limbs to torture for joy of spirit; what else did the Lord do, but make a course for even the most violent shower, which by bodily words so watered the invisible recesses of the heart, that it performed even the highest commands? Where it is also fitly subjoined; And a way for the sounding thunder? For what is understood by 'thunder' except the preaching of heavenly terror? And when the hearts of men feel this terror, they are shaken. But sometimes by thunder is set forth the Incarnate Lord Himself, Who was brought to our knowledge by the concurrent prophecy of the ancient fathers, as if by the clashing together of clouds; Who, appearing visibly among us, sounded forth awfully those things which were above us. Whence also the Holy Apostles themselves begotten by His grace were called Boanerges, that is, sons of thunder. But sometimes, as has been said, 'thunder' is taken for their preaching, by which the terror of the heavenly judgments is heard. But because any preacher can present words to the ears, but cannot open the hearts, and since, unless Almighty God alone grant the words of preachers a hearing invisibly by inward grace in the hearts of their hearers, that preaching is received in vain by the ear of the hearer, which is prevented by his deaf heart from reaching to his inmost soul; the Lord asserts that He grants a way to the sounding thunder: for when He vouchsafes the words of preaching, He pierces the heart with terror. Paul, the illustrious preacher, when he was awfully sounding forth the heavenly mysteries, seeing that he could not possess this way by himself, admonished his disciples, saying, Withal praying also for us that God would open to us a door of utterance, to speak the mystery of Christ. For he who was speaking mysteries, but was praying for a door to be opened by the Lord for these same mysteries in the heart of his hearers, possessed indeed the thunder already, but was seeking for a way to be granted it from above. John, who was saying, Ye need not that any man teach you, but as His anointing teacheth you of all things, knew that he could not give this way. Paul again taught Who could give this way, saying, For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Who traced, with impetuous rains, the bed of a river, delivered passage to the cries of the storms? Let us see here with brevity the Lord enumerates in three words all that must be despised in temptation by those who build on the rock, which, on the contrary, those who build on the sand must fear. He names the rain, the riverbed, the voice of the storm or the wind. To be tempted by the rain is to expose oneself to sin, misunderstanding what is most pointed out in the holy Scriptures; if, for example, on the occasion of this passage: "The one to whom he is less pardoned loves less," 2 someone would say, "Let us do evil, so that good may come." ), and that he should remain in sin in order to make grace abound (4). There are a host of other passages in which the reckless misinterpret the word of God, and lose themselves by promising themselves impunity, under the pretext that the Scriptures continually exalt divine goodness. To be tempted by the river is to follow the authors of these fatal interpretations. He calls the river the torrent formed by the waters of the rain. "Who has traced," said he, "the bed of a raging river," that is to say, the bed where they gather and flow? There are, then, vessels of anger prepared for perdition, 1 which hear the Scriptures as we have just said. They give free rein to the floods of their pernicious teachings, which nevertheless the fertile fields know how to repel; they agitate overthrow and drag away all that is without consistency with all the more impetuosity, that they seem led by the authority of God. To be tempted by the winds is to listen to the voice of the proud, whose empty speeches have no other support than their feeble reason. When a man, by resisting divine precepts, has prepared his condemnation to the judgment of God, and built on the sand, he will not be able to resist the breath of these winds, and his fall delivers passage, to the voices of the storm. I believe that these words, "impetuous rains," designate passages difficult to fix, to understand. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: That it should rain upon the earth without man, in the desert, where no mortal dwelleth. To rain upon the earth without man in the desert, is to preach the word of God to the Gentile world. For whilst it retained no worship of the Godhead, and shewed in itself no appearance of good works, it was plainly a desert. And because there was therein no lawgiver, nor any one who could seek God in a reasonable way, there was, as it were, 'no man;' and it remained as if occupied by beasts alone, void of men. Of this land of the desert it is said elsewhere, He made a way in the desert. Of this preaching vouchsafed to the Gentiles, the Psalmist witnesses, saying, He made rivers in the desert. But we must observe, that after the heat was divided over the earth, the most violent shower received its course, that it might rain in the desert. Because after the harshness of persecution became dreadful in Judaea, so as not only not to receive the faith, but even to assail it with the sword, every preacher who had been sent to Israel, turned aside to summon the Gentiles. Whence the holy Apostles say to the persecuting Hebrews whom they abandon, We ought first to preach the word of God to you, but because ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. When the heat, then, has been divided, the land which is desert, and without man, is watered; because, when the persecution of the faithful had spread abroad in Judaea, the Gentile world, long since abandoned, and estranged, as it were, from the infusion of reason, is watered by the drops of preaching. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "So that it rain where no man lives. Imply the above. By man is meant here the law given to the Jews; and on the Gentiles would have fallen the rain of the Gospel. "In the desert completely uninhabited. At the Gentiles, where no one possessed sufficient authority to make God known. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: That it should fill the pathless and desolate land, and should produce green herbs. For the Gentile world, to which a way was not open for the word of God, was a long while pathless. For on the coming of our Redeemer it so received the calling of grace, as that there had not been in it before the way of Prophecy. It is also rightly called desolate; namely, as being destitute of either the wisdom of counsel, or of the fruit of good works. The Lord therefore gave a course to the most violent shower, and a way to the sounding thunder, that it should rain in the desert, and fill the pathless and desolate land, and should produce green herbs. That is, He added to outward preaching inward inspiration; that the parched hearts of the Gentiles might become green, the closed might be opened, the empty filled, the unfruitful germinate. For in holy Scripture 'grass' is sometimes taken for the verdure of temporal glory, sometimes for the food of the devil, sometimes for the support of preachers, sometimes for good works, sometimes for the knowledge and doctrine of eternal life. For it is taken for the verdure of temporal glory, as the Prophet says, Let it pass away in the morning like grass, in the morning let it flourish and pass away. For to flourish and to pass away in the morning like grass, is in the prosperity of this world for the beauty of temporal glory speedily to dry away. Grass is taken for the food of the devil, as it is said of him by the Lord, For him the mountains bear grass. As if He were saying, Whilst proud and haughty men exalt themselves in unlawful thoughts and actions, they feed him with their iniquities. Grass is pointed out to be the support of preachers, when it is said, He produceth grass on the mountains, and herbs for the service of men. For grass is produced on the mountains, and herbs for the use of men, when the lofty ones of this world, being called to the knowledge of the faith, bestow on holy preachers, in the journey of this life, food for their sojourn. Grass is put for good works, as it is written, Let the earth bring forth the green grass. And though we hold that it thus took place historically in the creation of the world, yet we suppose, without impropriety, the earth to have been a type of the Church, which brought forth the green grass, in that it produced, at the command of God, fruitful works of mercy. We sometimes take 'grass' for the knowledge and doctrine of eternal verdure; as it is said by Jeremiah, The wild asses did stand on the rocks, they snuffed up the winds as dragons; their eyes did fail, because there was no grass. By which expression the proud and most wicked persecution of the Jews was prophesied. In this place then what else do we understand by green herbs, but the knowledge of heavenly doctrine, or works in accordance? The desert earth then is watered by the rain, for the green herbs to be produced from it, because when the Gentile world enjoyed the shower of holy preaching, it budded forth with both the works of life, and the herb of doctrine. This verdure is promised to the desert land by the voice of the Prophet, when it is said, In the dens, in which the dragons dwelt before, shall rise up the verdure of the reed and bulrush. For what is designated by the reed but preachers: and what by the bulrush, which always grows by the moisture of water, but weak and tender hearers of the sacred word? The verdure of the reed and bulrush grows up then in the dens of the dragons, because in those peoples, which the malice of the old enemy used to possess, both the knowledge of teachers and the obedience of hearers is collected together. [MORAL INTERPRETATION] But these things which have been stated generally of the Gentile world, we see taking place, if we carefully examine, in individuals within the bosom of Holy Church. For there are many, grievously insensible to the words of God, who are counted under the name of faith, who hear the words of life with their ears, but suffer them not to pass through to the inward places of the heart. What else are these than desert land? Which land in truth has not a man, because their mind is void of the sense of reason. And no mortal dwells in this land, because if thoughts of reasonable meanings ever spring up in their conscience, they do not remain there. For evil desires find a resting-place in their hearts, but if good desires have ever come there, they pass away, as if urged on. But when the merciful God deigns to give a course to His shower, and a way to the sounding thunder, being stung with grace within, they open the ears of their heart to the words of life. And the pathless land is filled: for while it grants a hearing to the word, it is overwhelmed with mystery. And it brings forth green herbs: because when watered by the grace of compunction, it not only willingly receives the words of preaching, but returns them back with abundant increase; so that it is now eager to speak what it could not hear, and that that which had become dry, even within, through not listening, feeds with its verdure as many as are hungry. Whence it is well said by the Prophet, Send forth Thy Spirit, and they shall be created, and Thou shall renew the face of the earth. For thus, thus, the face of the earth is changed by the virtue of renewal, when the mind which before was dry, is watered by the coming of grace, and is, after its former barrenness, arrayed with the verdure of knowledge, as though by grass which it had brought forth. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "To quench the arid and deserted lands, and to sprout the grass of the meadow. The abandoned wife has more children than the one who has a husband (2). In these four sentences, it must be understood. "Who prepared" etc. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who is the father of the rain? or who hath begotten the drops of dew? [ALLEGORICAL INTERPRETATION] As if He were saying, Except Myself, Who sprinkle, of My free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere, Thou wilt set apart, O God, a voluntary rain for thine inheritance. For God sets apart a voluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from above. Of these drops it is said to obstinate Judah; Therefore the drops of rains have been withholden, and there hath been no latter rain. For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say what they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the Corinthians, For I determined to know nothing among you, save Jesus Christ, and Him crucified. And again he was pouring forth the rain, saying, O ye Corinthians, our mouth is opened unto you, our heart is enlarged. Hence it is, that Moses, who knew that he would say bold things to the strong, and gentle to the weak, observed, Let my speech be waited for as the rain, and let my words descend as the dew. — Morals on the Book of Job, Book XXIX John Chrysostom: God does not want to say that it comes out from his womb, God forbid! But then what do the words about "begetting" and "womb" mean in this context? As when the author said about the sea, "When its mother begot it," he did not mean that it has a mother; so here he does not mean that [ice] came forth [literally] from God's womb, but he wants to speak about its formation and origin.… Why then did he constantly use here the words about "begetting"? In my opinion he wants to allude to the One who is the first and only cause of everything and to the fact that creatures were shaped even before being completely perfected. — COMMENTARY ON Job 38:28A-29A Augustine of Hippo: "Who is the father of the rain? Like the Bridegroom who sent his sons to fertilize the countryside by preaching the Gospel. "And who gives birth to the dewy grèbes? Those who have received this preaching. They say dewy greebes, as vases of wine are called those who are destined to receive wine. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Out of whose womb came the ice, and the frost from heaven, who hath gendered it? For what else do we understand by 'frost' or 'ice,' but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of the Law, by the keeping of the commandments, by the ministry of sacrifice, by the mysteries of prophecy, were so kept within the bosom of grace, as if within the womb of the Creator. But because, on the coming of the Lord, being hard bound with the frost of unbelief, they lost the warmth of faith and charity, being cast forth from the secret bosom of grace, they came forth like ice from the womb of the Creator. And the frost from heaven, who hath gendered it? What else ought 'heaven' to be here understood to mean but the lofty life of the saints? To which heaven it is said, Give ear, O heaven, and I will speak. Of which abode it is elsewhere written, The soul of the just is the seat of wisdom. Because then God is wisdom, if the abode of God is heaven, and the soul of the just is the seat of wisdom, the soul of the just is certainly heaven. Abraham was heaven, Isaac was heaven, Jacob was heaven. But because the persecutors of the Lord, the high priests of the Jews, who were frozen with the torpor of unbelief, sprang from the race of those ancestors, the frost came, as it were, from heaven, because the frozen herd of unbelievers came forth from the lofty offspring of the saints. For when Caiaphas was born from Abraham, what else was it, but that ice came forth from heaven? Yet this frost the Lord says that He Himself genders, not because He Himself fashions the minds of the wicked to sin, but because He permitted the Jews, whom He Himself naturally created good, to go forth from Him, by a just judgment, frozen through their wickedness. For the Lord is the Author of nature, not of sin. He engendered therefore, by naturally creating, those whom He suffered, by patiently enduring, to remain in sin. [MYSTICAL INTERPRETATION] But by that which is said, Out of whose womb came the ice, and the frost from heaven, who hath gendered it? nothing prevents Satan being understood by the frost and ice. For he came forth as if ice from the womb of God, because the teacher of iniquity came forth, frozen with the torpor of sin, from the warmth of His mysteries. He was gendered as frost from heaven, because he was suffered to fall from the highest to the lowest condition, and to go and bind the hearts of the reprobate. And having been fashioned rightly in heaven, when he fell, he bound as frost the hearts of his followers, in the coldness of sin. [MORAL INTERPRETATION] But we can understand all these in another sense also, if we enquire into them, in their moral meaning. For whilst Almighty God fashions the minds of men in His fear, He conceives them, as it were, and brings them forth to open virtues, when He advances them onwards. But if they are elated by the virtues they have received, He abandons them. And we often know persons to be smitten by consideration of their sins, to glow with fear of the Divine dread, and, commencing in fear, attain to the highest virtues. But when they are elated by these virtues which they receive, being bound with the snare of vain glory, they return to their former torpor. When God therefore casts off such persons, He rightly says, Out of whose womb came the ice? For the ice comes forth, as it were, from the womb of God, when those who had before been warm within, become cold, by reason of the gift of virtue, and, being torpid, seek after outward glory, for the very reason by which they ought to glow with greater warmth to love things within. And whilst one man is powerful in signs, another in knowledge, another in prophecy, and another in mighty works, and seeks by these gifts to please men, he turns all his former inward warmth into torpidity, from loving outward praises. He comes forth therefore as ice from the womb, when, after the favours of gifts, he is separated from the bowels of heavenly compassion. Are not they 'ice,' who in the virtues they receive seek praise from men? And yet they say to the Judge on His coming, when recalling His own gifts to His mind; Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name have done many mighty works? But He shews how the Lord casts out this ice, saying, I know you not whence ye are. Depart from Me, all ye workers of iniquity. The Lord now bears this ice in His womb, because He tolerates it within the bosom of the Church. But He then openly casts it out, when He banishes such from the secret abodes of heaven by the last and public judgment. And because by a righteous judgment He permits haughty minds to go forth to commit sin, from the virtue they have received, it is rightly added, still farther; And the frost from heaven, who hath gendered it? For He frequently vouchsafes the knowledge of Holy Scripture, but when he who receives it is elated by this knowledge, he is, by the anger of the strict Judge, so blinded in the Scripture itself, that he no longer sees its inward meaning, from seeking thereby for outward applause; and that, though he could be warm by remaining within, he goes forth and becomes frozen, and that he who before, when easily led to the knowledge of God, remained unfrozen at the top, becomes hardened, and sinks to the bottom. Is not Holy Scripture 'heaven,' which opening to us the day of understanding, illuminates us with the Sun of righteousness, and which, while the night of the present life surrounds us, shines for us with the stars of the commandments. But since there must be heresies, that they which are approved may be made manifest, when the proud mind is kept back from a sound understanding of Scripture, frost is generated from heaven by the judgment of the strict Judge; in order that, when Holy Scripture itself glows in the hearts of the Elect, it may cast forth from itself in a frozen condition, those who proudly seek to know it. For they err in the very point, in which they should have corrected their faults; and while they fall away from the heavenly understanding of the resplendent Word, both hardened themselves, and about to deceive others, they sink to the bottom, as ice, and bind others also. But yet the Lord says that He Himself genders this frost, not because He Himself fashions the minds of the wicked to sin, but because He does not liberate them from sin. As it is written; I will harden the heart of Pharaoh. For because He refused to soften it in His mercy, He plainly announced that He had hardened it in His severity. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "From which breast did the ice leave? Must we take the word ice largely because of its solid consistency? then this sentence: "From which breast did the ice leave? Would be like this other: "who is the father of the rain? Does not the word breast mean what is secret? then it would be said that the ice came out of its bosom, as it is said that God delivered them to a reprobated meaning (3). Or rather, has not the ice come out of the bosom of the one who everywhere spreads the impiety which overflows in him, cools and hardens the hearts which no longer have the fervor of charity? And who knew him well, except He who said to the stubborn opponents of his Gospel, "Do you have the devil for your father?" " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: The waters are hardened after the likeness of a stone, and the surface of the deep is congealed. For I remember that I have often taught already that 'waters' are taken for peoples. But by a 'stone,' by reason of its very hardness, the Gentile peoples are sometimes designated. For they themselves worshipped stones. And of these it is said by the Prophet, Let them, that make them, become like unto them, and all who trust in them. Whence John, beholding that the Jews boasted themselves in their pedigree, and foreseeing the Gentiles passing over to the stock of Abraham, by the knowledge of the faith, says, Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up sons to Abraham. Certainly calling 'stones' the Gentiles, who were hardened in unbelief. Because then Judaea first believed in God, while all the Gentile world was remaining in the obstinacy of its unbelief, and because the hearts of the Gentiles were afterwards softened to receive the faith, and the unbelief of the Jews was hardened, it is well said, The waters are hardened after the likeness of a stone. As if He were saying, Those soft hearts of the Jews, easily penetrated by faith, are converted into the insensibility of the Gentiles. For when God in His mercy drew to Him the Gentiles, He repelled Judaea in His wrath. And it came to pass, that as the Gentiles had been at first hardened against the reception of the faith, so, when the Gentiles were afterwards admitted to the faith, was the people of Judaea hardened in the torpor of unbelief. Whence the Apostle Paul says to these very Gentiles, As ye in times past have not believed God, yet now have obtained mercy through their unbelief, even so have these not believed, in your mercy, that they also may obtain mercy. For God hath concluded all in unbelief, that He might have mercy upon all. And accurately considering this his opinion, first concerning the calling of the Jews, and the rejection of the Gentiles, and afterwards concerning the calling of the Gentiles, and the rejection of the Jews, and reflecting that he could not comprehend the secret judgments of God, he subjoined in exclamation, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are His judgments, and His ways unsearchable. Whence here also when the Lord was saying of the unbelief of the Jews, The waters are hardened after the likeness of a stone, to shew that His judgments concerning their rejection were secret, He fitly subjoined; And the surface of the deep is congealed. Because the eye of the human mind does not at all penetrate the incomprehensibleness of the Divine judgment, from a kind of veil of our ignorance having been thrown over it. For it is written, Thy judgments are a great deep. Let no one then seek to investigate, why, when one is rejected, another is chosen, or, why, when one is chosen, another is rejected, because the surface of the deep is congealed, and as Paul witnesses, His judgments are inscrutable, and His ways unsearchable. [MYSTICAL INTERPRETATION] And what he did amongst men, on coming to the earth, is fully stated, when it is added, The waters are hardened after the likeness of a stone. For by 'waters' peoples are designated, but by a 'stone' the hardness of this very Satan. The waters therefore were hardened after the likeness of a stone, when he came on earth, because men, imitating his wickedness, lost the soft bowels of charity. And because his crafty designs cannot be detected by men who have been led astray, it is rightly subjoined; And the surface of the deep is congealed. For one thing lies concealed within him, and another he presents without. For he transforms himself as an angel of light, and with his cunning art of deception frequently proposes laudable objects, in order to lead on to unlawful. The surface of the deep is therefore congealed; for while the fair appearance of his persuasion appears, as it were, like solid ice on the surface, his wickedness, lurking in the depth, is not observed. [MORAL INTERPRETATION] But, because the image of virtue is retained for the sake of human praise, when the virtue of Divine fear, which has begun, is itself lost, it is rightly subjoined; The waters are hardened after the likeness of a stone, and the surface of the deep is congealed. For waters are hardened by ice at the surface, but remain fluid underneath. And what do we understand by waters but the unstable hearts of the reprobate? For when they are deliberately forsaking virtue, they shew themselves forth, in their hypocrisy, as resolute in good works, and whilst they are inwardly gliding down into sins, they outwardly feign themselves imitators of the holy and resolute. The waters are hardened after the likeness of a stone, and the surface of the abyss is bound together, because their weak and unstable conscience is concealed from men, by a superinduced appearance of sanctity. For when they are inwardly foul in their own sight, they are arrayed before the eyes of others with a kind of comeliness of living. And because the hearts of men, since they are unable to break out into those virtues which they desire, are frequently harassed with the stings of temptation, so far as they shrink back from carrying out their intention, but yet repress these same temptations of their thoughts, and fashion themselves, by the habit of discipline in a kind of strictness of living, it is well subjoined; The waters are hardened after the likeness of a stone. Because, though unstable thoughts harass within, yet they do not at all lead to consent in wicked doings. But the mind conceals, under an habitual custom of good living, as if under a kind of exterior hardness, whatever is softened within by the assault of temptation. Whence it is well subjoined; And the surface of the deep is congealed. Because, even if an evil thought comes as far as to suggestion, it does not break out into consent, because the superinduced rigour of holy discipline suppresses the fluctuating motions of the mind. But by 'frost' or 'ice' can also be designated the adversity of this present life, which while it keeps down the holy by its asperity, makes them stronger. For while Almighty God permits us to be exercised with annoyances, and carries us on to the condition of a better life by the intervention of sorrow, He genders with wonderful wisdom the frost and ice over the coming fruit; in order that each of the Elect may endure in this present life, as if in winter, the adversities of winds and frosts, and may exhibit afterwards, as in the serenity of summer, the fruits which he has here conceived. Whence it is said by the voice of the Bridegroom to every soul which is hastening after the whirlwind of this life to those joys of eternity, Arise, hasten, My beloved, My fair one, and come. For the winter has already passed, the shower has departed and gone. But because we are relaxed, if prosperity alone attends us, but are the better strengthened for virtues by means of adversities, it is rightly subjoined, The waters are hardened after the likeness of a stone. For minds, which had softly melted away through prosperities, become firm when hard pressed by adversities. And water is brought to the likeness of a stone, whenever any one who is weak imitates the sufferings of his Redeemer by endurance received from above. For water had, in truth, hardened after the fashion of stone, when Paul, that former impatient persecutor, was saying, I fill up those things which are wanting of the sufferings of Christ in my flesh. And because persons, when depressed by adversities, guard more carefully their inward gifts, it is rightly added; And the surface of the deep is congealed. For joy is wont to lay open the secrets of the mind, and, by laying open, to lose them. But when adversities depress us outwardly, they make us more careful within. After frost then or ice, the surface of the deep is congealed, because our mind is strengthened by adversities, to preserve those deep gifts which it has received. For Isaiah had congealed the surface of his abyss, when he was saying; My secret to myself, my secret to myself. Paul had congealed the surface of his abyss, who labouring under so many dangers and adversities, under cover of some one else, speaks of himself, saying; I have heard secret words, which it is not lawful for a man to utter. And again, But I forbear, lest any man should think of me above that which he seeth in me, or heareth any thing of me. What then had he done, who, when enduring adversity without, was afraid to open the secrets of his heart, lest he should perchance vent himself in praises; what, but covered the abyss of his inward secrets by a congealed surface? — Morals on the Book of Job, Book XXIX Augustine of Hippo: "And who produces in the air the frost? It descends like the waters of a river. We must take the frozen word in the last sense we gave to the ice. It is rightly said, "in the air," for these words apply to the coryphics of ungodliness, who imitate the preachers of the truth, and turn themselves into ministers of justice (2). This is why he then says, "Who goes down like the waters of a river. Or who has dried the face of the ungodly? Covered him with confusion; what is he, except He who glorified those whom he justified? — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou be able to join together the shining stars, the Pleiades, or wilt thou be able to break up the circuit of Arcturus? [LITERAL INTERPRETATION] The stars Pleiades, are so called from plurality. But they were made so near to each other, and yet so distinct, that they can be near together, and yet cannot possibly be united, since they are united in nearness, but disunited as to contact. But Arcturus so illuminates the seasons of night, as placed in the axis of heaven, to turn itself in divers ways, and yet never to set. For it does not revolve out of its orbit, but placed in its own position, it inclines to all quarters of the world, though it will never set. What then is it, that man, who was formed from the earth, and placed upon the earth, is questioned as to the government of heaven, that he cannot join together the Pleiades, which he sees were made close to each other and almost united, and that he cannot break up the circuit of Arcturus, though he can behold it almost dissipated by its own rapidity of motion? Is it not, that considering in those His servants, the power of their Creator, he should remember his own weakness, and consider how beyond our comprehension is He, in the very government of His heavenly ministers, Whom he cannot as yet behold in His own majesty? [MYSTICAL INTERPRETATION] But why do we say these things, who are urged by the stimulus of reason, to learn the sense of these words pregnant with mystical meaning? For what else do the shining Pleiades, which are also seven in number, indicate, but all the Saints, who amid the darkness of this present life, illumine us with the light of the Spirit of sevenfold grace, who, from the first beginning of the world, even to its end, sent at divers times to prophesy, are in some degree united, and in some degree separate from each other? For the stars the, Pleiades, as was before said, are united to each other in their contiguity, and disunited as to contact. They are situated indeed together, and yet pour forth separately the rays of their light. In like manner all the Saints appearing at different times for the purpose of preaching, are both disunited in our sight of their person, and united in their intention of mind. They shine together, because they preach One; but they touch not each other, because they are divided by different times. At what different times did Abel, Isaiah, and John appear! They were separated indeed in time, but not in the subject of their preaching. For Abel offered up a lamb in sacrifice, typifying the passion of our Redeemer; of Whose passion Isaiah says; As a lamb before its shearer He will be dumb, and will not open His mouth. Of whom John also says; Behold the Lamb of God; behold, Who taketh away the sins of the world. Behold they were sent at different times indeed, and yet agreeing in their thought of the innocency of our Redeemer, they spake of the same Lamb, John by pointing to Him, Isaiah by foreseeing, and Abel by offering; and Him, Whom John set forth by pointing to Him, and Isaiah set forth in his words, Abel held, in signification, in his hands. Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently from another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said, Let God bless us, our God, let God bless us. And for fear he should be considered to have spoken of three Gods, from his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him. For by adding not 'them,' but 'Him,' He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. But lest he should seem by mentioning 'Holy' thrice, to sever the unity of the Divine Substance, he added, Lord God of hosts. Because then he added not 'Lords,' 'Gods,' but 'Lord God,' he pointed out that that Being, Whom he had thrice called Holy, existed as One. Paul also, to set forth the operation of the Holy Trinity, says; Of Him, and through Him, and in Him are all things. And in order to teach the Unity of this same Trinity, he immediately added; To Him be glory for ever and ever. Amen. By adding then not 'to them,' but to Him, he made Him known as One in nature, Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world. Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of different kinds, added; Their wings were joined one to another. For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not fearing the adversities of the world; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilar virtues, it is rightly said; Wilt thou be able to join together the shining stars, the Pleiades? As if He said, As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity. But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For Arcturus comes not with the night season to the lowest part of the heavens, but even while it is revolving itself, night is brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end; and the night passes by, as it continues stationary, because while the Church remains in her own original condition, the life of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Holy Church also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the four virtues, that is, prudence, fortitude, temperance, justice, to believers, changes, as it were, by a kind of rotation in its preaching, the appearance of its position. For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four? And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does Arcturus do, but raise up four stars, and bring down three? Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith; If Abraham were justified by works he hath glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Let us see how it elevates four and depresses three. Behold it is said by James to those that were boasting of faith in opposition to works; As the body without the spirit is dead, so faith without works is dead also. Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night. But the Lord breaks up at last this circuit of Arcturus, because He turns the labours of the Church into rest. Then does He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance, when Holy Church at the end of this world is released from those labours which she now endures. Let Him say then; Wilt thou be able to join together the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandest As I, Myself, Who then unite the life of the Saints even in outward appearance, when I bodily dissolve the circuit of the Church Universal. We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law; but by the Pleiades, which rise from the East, the grace of the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing them with warmth. Peter had shuddered at the weight of this oppression, when saying; Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? Nor is it any wonder that the Old Testament is set forth by the seven stars of Arcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week. But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view, because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus inclines itself, as it were, and points them out, because while it bends itself to the spiritual sense, the light of sevenfold grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance. But our Redeemer, coming in the flesh, joined together the Pleiades; because He possessed the operations of the sevenfold Spirit all at once, and abiding in Himself. Of Whom it is said by Isaiah: There shall come forth a rod out of the root of Jesse, and a flower shall grow up from his root, 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 of godliness, and the Spirit of the fear of the Lord shall fill Him. Of Whom Zechariah says; Upon one stone are seven eyes. And again, And on the golden candlestick seven lamps. But no man ever possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man, Whose is the same Spirit, Who proceedeth from the Father before all ages. It is well said, therefore, Upon one stone are seven eyes. For, for this Stone to have seven eyes, is to possess at once in operation every virtue of the Spirit of sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy Spirit. But no one attains to the possession of all the gifts of the same Spirit. But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to join together the shining stars the Pleiades? As if it were openly said, Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit? Behold Me, therefore, uniting the Pleiades in all virtues, and be kept from boasting thyself of a few only. Hear what is said, Or wilt thou be able to break the circuit of Arcturus? As if it were openly said to him; Even if thou thyself now understandest what is right, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding? Consider Me therefore, who correct the follies of the carnal, whilst I manifest myself in the foolishness of the flesh, that thou mayest the more bring down these, which thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness. — Morals on the Book of Job, Book XXIX Julian of Eclanum: Since in ordering the complexity of the world, Providence did not lack the collaboration of [divine] power, Job now enumerates those things that evidently are an integral part of the power of the Creator. Another interpretation: even though the amount of space between them [i.e., the stars of Pleiades] might be small, your strength will never be able to accomplish this, that is, to force them together into a single place and location, after removing whatever it is that makes them distinct. Neither will you be able to change the turning about of Arctuaus (i.e., Ursa Minor) and move it to a location or region different from the one that I have set. — EXPOSITION ON THE BOOK OF Job 38:31 Augustine of Hippo: "Did you know how to distinguish the links of the Pleiades, open the circle of stars of the Orion; — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Dost thou bring forth the morning star at its time, and dost thou make the evening star to rise over the sons of earth? For the Father brought forth the morning star in his season, because, as it is written; When the fulness of the time was come, God sent His Son born of a woman, made under the Law, to redeem them that are under the Law. Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin, He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our mortality. Who is well called by John; The bright and morning star. For, appearing alive after death, He became our morning star; because while He furnished us in His own person an instance of resurrection, He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands. And they are therefore justly subjected by the Lord to this evening star, because they chose of their own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star; and while they seek for the evening star to rule over them, they are plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, I came in My Father's name, and ye received Me not; another will come in his own name, and him ye will receive. Hence Paul says; Because they receive not the love of the truth, that they might be saved, for this cause God shall send them the operation of error, that they should believe a lie, that they all might be judged who believed not the truth, but consented to iniquity. The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night. [MORAL INTERPRETATION] But if we examine this in a moral sense, we find how it is daily occurring; because both the morning star doubtless rises on the Elect, and the evening star, by God's permission, rules over the reprobate. For there is one and the same word of God in the mouth of the preacher. But while these hear it with joy, and those with envy, they change for themselves the brightness of the morning star into the darkness of the evening. Whilst these humbly receive the voice of holy preaching, they open, as it were, the eyes of the heart to the light of the star. But whilst those feel envy at one who advises them well, and seek not the cause of their salvation, but the glory of boasting, when the evening of their iniquity bursts forth, they close their eyes in the sleep of death. By a secret sentence, therefore, he who is the morning star to elect, is the evening star to reprobate hearers. Because by that holy exhortation, with which the good come back to life, the reprobate perish more fatally in sin. Whence it is well said by Paul; We are unto God a sweet savour of Christ, in them that are saved, and in them that perish, to the one the savour of death unto death, but to the other the savour of life unto life. He saw then that his word, by which he beheld some roused from their iniquity, and others on the contrary lulled to sleep in their iniquity, was both the morning and the evening star to its hearers. And because this takes place by the secret judgment of God, which cannot be comprehended by men in this life, he rightly there subjoined; And who is sufficient for these things? As if he were saying; We are sufficient indeed to consider that these things occur, but we are not sufficient to investigate why they occur. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "To raise Mazuroth at the appointed time, and bring the evening star to the place prepared for it? To understand this passage, is it necessary to study, in astronomy, the properties of all these stars? I would be surprised if this were necessary: ​​it would be a long work, we will not stop there. Should we not rather, under the name of a few stars, understand all the stars, taking the part for the whole? I suppose that Mazuroth is a star, for there is no Greek word that corresponds to it; we see enough that it is a Hebrew expression. In the following passage: "I begot you before Lucifer (4)," the game is also taken for the whole. Lucifer was not the first of all creatures, and before Lucifer did not mean before any creature. But here Lucifer means all the stars; it is, I repeat, the part for the whole, and by all the stars, all the times must be heard; for it is the stars that are said: "They will serve as signs to mark the times" (5). Therefore the Lord was born before all times, not in time; so he is co-eternal with the Father. To name only the Pleiades, the Orion, Mazuroth, and the evening star, is therefore to name all the stars by the name of some. Since elsewhere with Lucifer we designate them all, even more so can we do it here, where so many stars are named. But why is it said of one: "to distinguish the links," of the others "to open, to disperse; Of this: "to raise at the appointed time; From that one: "to bring to the place prepared for it? Are these expressions exclusively specific to the stars they distinguish? Could we not say: Have you, before the circle of the Pleiades, distinguished the links of the stars of the Orlon? We can sometimes change the words of two sentences; for example, in this passage from the Psalms: "He who dwells in heaven will laugh at them, the Lordships will make a mockery," the thought would remain absolutely the same if it were said: He who dwells in heaven will make fun of them. the Lord will laugh at them; for the Lord is the same as he who dwells in heaven. For a similar reason the name of the Pleiades here has the same meaning as that of the Orlon, because both designate all the stars, and the stars that we have just named represent to us in the same relations the faithful of the Church whose conversation is in heaven (1). Their bonds consist in attaching themselves to each other and to God, so as not to fall. But charity never falls (2). Who would know it, if it had not been taught by the One who said: "I give you a new commandment, that you love one another (3); And again: "He who loved me is, beloved of my Father (4)? The circle which encloses them is that of the divine Scriptures, from which they do not go out. Who could open it if it is not the one who makes the veil fall when we attach to him? The time will come to open these books, that is, to manifest the truth, when the Lord will come to illuminate the secrets of darkness, to discover the innermost thoughts of the heart. Then everyone will receive from God the praise that is due to him (5). He alone will fulfill these mysteries in his time: when he appears, he who is our life, we will also appear with him in glory (6). He will lead them to the place that was prepared for them, when he will put them in possession of the house built by their merits. "Whoever builds on this foundation works that remain, will have the reward (7). " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Knowest thou the course of heaven, and wilt thou set down the reason thereof on the earth? To know the course of heaven, is to see the secret predestinations of the heavenly disposals. But to set down the reason thereof on the earth is to lay open before the hearts of men the causes of such secrets. To set down, namely, the reason of heaven on the earth, is either to examine the mysteries of the heavenly judgments, by consideration, or to make them manifest in words. Which certainly no one can do who is placed in this life. For, to pass from little to greater things, who can understand what is the secret reason, that a just man frequently returns from a trial, not only unavenged, but even punished besides, and that his wicked adversary escapes, not only without punishment, but even victorious? Who can understand why one man, who plots for the deaths of his neighbours, survives, and another, who would be likely to preserve the lives of many, dies? One man, who is only eager to do hurt, attains the height of power, another only desires to defend the injured, and yet he himself is lying under oppression. One man wishes for leisure, and is involved in innumerable occupations, another wishes to be engaged in employments, and is compelled to be disengaged. One beginning badly is drawn on from worse to worse, even to the end of his life; another beginning well, proceeds through a long period of time to the increase of his merits. But, on the other hand, one, who is an evil liver, is spared for a long time, in order that he may improve; but another seems to be living properly, but continues in this life till he breaks out into evil ways. One, who has been born in the error of unbelief, perishes in his error; another, who has been born in the soundness of the Catholic faith, is perfected in the soundness of the Catholic faith. But, on the other hand, one, who has come forth from the womb of a Catholic Mother, is swallowed up, at the close of his life, in the gulph of error, but another terminates his life in Catholic piety, who, born in misbelief, had sucked in the poison of error with his mother's milk. One both wishes, and is able, to aim at the loftiness of holy living; another is neither willing nor able. One wishes, and is not able; another is able, and is not willing. Who then can examine into these secrets of the heavenly judgments? Who can understand the secret balance of hidden equity? For no one attains to understand these recesses of secret judgments. Let this be said then to a man, that he may learn his own ignorance; let him know his own ignorance, that he may fear; let him fear, that he may be humbled; let him be humbled, that he may not trust in himself; let him trust not in himself, that he may seek for the assistance of his Creator, and that he who is dead from trusting in himself, may seek the assistance of his Maker, and live. Let the righteous man, then, who knows himself indeed, but who still knows not those things which are above him, hear the words, Knowest thou the course of heaven, and wilt thou set down the reason thereof upon the earth? That is, Dost thou comprehend the secret courses of the heavenly judgments, or art thou able to disclose them to the ears of men? Blessed Job therefore is questioned concerning his investigation of the incomprehensible judgments, as if it were plainly said to him, All things which thou sufferest, thou oughtest to endure the more patiently, the more, in thy ignorance of heavenly secrets, thou knowest not why thou sufferest them. — Morals on the Book of Job, Book XXIX Augustine of Hippo: "Do you know the changes of the sky? Must we take this passage in bad part, and apply it to those who have known God, and have not glorified Him as God? They did not wish to make him live in them; they have been changed, and vanished into the vanity of their thoughts. Will we give it a better meaning? For all we will be resurrected, but we will not all be changed. There will be some that will change, since it says, "And we will change (2). When the righteous will change, it will be the sky that will undergo a change. Heaven indeed is the throne of God (3); Moreover, Wisdom is the Word of God, and the Word was God; but the throne of wisdom is the soul of the righteous. Perhaps it is better to adopt the two explanations, because it is not said: the change, but the changes of the sky. "Or those who are fulfilled in the same way on the earth? As the changes of the heavens have their influence on all things below; thus the righteous, when they change either in evil or in good, produce on carnal men the same impression of good or evil. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: 1. Blessed Job is asked by God, Who questions him, whether he has done such things as man is surely unable to do; in order that, when he discovers that he cannot do them, he may fly for refuge to Him, Whom he understands to be the only One Who is able to do them, and that he may appear more powerful before the eyes of his Judge, if he learns more truly his own infirmities. Of that then which is well known to be wonderfully wrought by God, Job is questioned by the Divine Voice; and it is said to him; Wilt thou lift up thy voice in the cloud, and shall the force of the waters cover thee? 2. For God in truth lifts up His voice in the cloud, when He frames His exhortation to the darkened hearts of unbelievers, by the tongues of His preachers. And the force of the waters covers Him, when the crowd of opposing people oppresses His members who are acting rightly. For hence is that which is written, The word of the Lord came to Jeremiah, saying, Stand in the court of the Lord's house, speaking to all the cities of Judah, from which men come to worship in the Lords house, all the words that I have commanded thee. [Jer. 26, 1. 2.] And a little after, And the priests, and the prophets, and all the people heard Jeremiah speaking these words in the house of the Lord. And when Jeremiah had made an end of speaking, the priests, and the prophets, and all the people, took him, saying, Let him surely die, why hath he prophesied in the name of the Lord? [ib. 7-9] Behold, the Lord lifted up His voice in a cloud, because He reproved the darkened minds of the haughty by sending the Prophet against them. Behold, the face of the waters covered Him immediately; because He Himself, Who commanded the words of reproof, suffered all things in the person of Jeremiah from the people who rose against him, and were provoked by reason of their reproof. The Lord also raised up His voice in a cloud by Himself, when on exhibiting Himself before us in His assumed body, He preached many things to His persecutors, but veiled in enigmatical figures. He raised up His voice in a cloud, because He uttered His truth, as if in darkness, to unbelievers who would not follow Him. Whence also it is well written in the Books of Kings, The cloud filled the house of the Lord, and the priests were not able to minister because of the cloud. [1 Kings 8, 10. 11.] For while the proud high priests of the Jews hear the divine mysteries in parables, as their merits demand, the priests were unable, as it were, to minister in the house of the Lord on account of the cloud. For when they scorn to examine, amid the obscure darkness of allegories, the mystical meanings which are covered with the veil of the letter in the Old Testament, they lost on account of the cloud the ministry which they deserved by their faith. To whom the Lord even now uttered His voice in a cloud, when He spoke even plainly concerning Himself. For what is plainer than, I and My Father are One? [John 10, 30] What plainer to utter, than, Before Abraham was, 1 am? [John 8, 58] But because the darkness of unbelief had filled the minds of His hearers, an intervening cloud was concealing, as it were, the ray of the sun which had been shot forth. 3. For the face of the waters immediately covered Him, at this elevation of voice, because the raging crowd of the people at once rose up against Him. For it is written, Therefore the Jews sought to kill Him, because He not only brake the Sabbath, but said also that God was His Father, making Himself equal with God. [John 5, 18] Of this force of waters He exclaims by the Prophet, They came round about Me all the day like water, they compassed Me about together. [Ps. 88, 17] And again, Saw Me, O God, for the waters have come in even unto My soul. [Ps. 69, 1] Which waters He surely endured in Himself before His death, but in His own people, even after His Ascension. For hence is that which He exclaims from above, Said, Saul, why persecutest thou Me? [Acts 9, 4] Behold, He had already ascended into heaven, and yet Saul, still pursuing Him with the force of unbelieving waters, was touching Him, even as a wave swelling above the rest. For it is He in truth Who speaks right things by the good, He Who is wounded in the sufferings of the godly. In order then to shew, by the wondrous unity of charity, that it is He Who preaches by the mouths of His Saints to unworthy hearers, the Lord says, Wilt thou lift up thy voice in the cloud? But to shew that it was He Who was enduring all kinds of adversity in His Saints, He subjoined, And shall the face of the waters cover thee? Thou understandest, As Myself, Whom all the wicked neither understand to be speaking by holy men when preaching, nor see to be suffering by them when dying. The Lord relates therefore what He suffers from men, that the pain of the afflicted man may be mitigated, as if He openly said to him, Weigh carefully My sufferings, and temper thine own with patience. For it is much less for thee to bear wounds, than for Me to bear the sufferings of men. 4. But we can consider these words still more minutely, if we anxiously examine our hearts, in the midst of heavenly gifts. We are at this time indeed faithful, we now believe the heavenly truths which we hear, we now love the things which we believe. But when we are oppressed by some unnecessary cares, we are darkened by a confusion spread over us; and when God suggests to us, even when such, some wonderful notions respecting Himself, He lifts up, as it were, His voice in a cloud. While He speaks of Himself to our benighted minds, He, Who is not seen, is heard, as it were, in a cloud. For most exalted are the truths which we know of Him, but we do not yet behold Him by that secret inspiration, with which we are instructed. He therefore Who speaks indeed to our hearts, but conceals His shape, forms His voice, as it were, in a cloud. But, lo! we now hear the words of God speaking of Himself within, and we now know with what perseverance and with what zeal we ought to cling to His love; and yet we fall back from the height of inward consideration to our usual ways, from the very changeableness of this mortal condition, and are assaulted by the perverse importunity of impending sins. When, therefore, He insinuates subtle thoughts of Himself in our darkened minds, He raises up His voice in a cloud. 5. But when our very notion of God is overpowered by the temptation of sins, God is covered, as it were, in His voice, by the force of waters. For we cast as many waters over Him, as many forbidden thoughts as we dwell on in our heart, after the inspiration of His grace. But yet He forsakes us not even when overwhelmed; for He returns immediately to our mind, He disperses the mists of temptations, He pours on us the shower of compunction, and brings back the sun of subtle understanding. And He thus shews how much He loves us, Who forsakes us not, even when He is rejected; in order that the human mind may, at least when thus instructed, blush to admit temptation within, since its Redeemer ceases not to love it even when wandering. This He endures in us by Himself, this does He daily hear from unbelievers through His preachers. For His gift is cast out by the rising of temptation within us, and yet He is not kept back by our infirmity from pouring into us His gifts. His words are publicly rejected, and yet He is not restrained, by any wickedness of unbelievers, from bestowing the abundance of His grace. For when wicked men despise preaching, He adds miracles also, for them to reverence. — Morals on the Book of Job, Book XXX John Chrysostom: Up to this point God divides the heavenly realities in terms of those through which he punishes us, as distinguished from those through which he benefits us. Notice how the lightnings answer. They do not really mean, "What do you want?" The text wants to signify that all creatures, as though they were living creatures, bend their ear to God. Every time he wants to show the difference in their formation, God talks about "begetting" and "maternal womb." Every time, on the other hand, he wants to show their docility and perfection, he depicts them as if they bent their ear to his call. Why did he present himself not only as a craftsman but as a father as well? This is because the art that presides over nature is quite superior to any manual art, for it is, so to speak, divine. — COMMENTARY ON Job 38:35A-B Augustine of Hippo: "Shall you call the cloud? Either in your thought or in a loud voice, saying to him, "Follow Me;" Or "Saul, Saul, why persecute me?" - And the great waters of terror will "obey them?" The mighty peoples, when they hear this voice of God: "Make your salvation with fear and trembling; for it is "God who produces in us the will and the action according to his pleasure." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou send lightnings, and will they go, and will they return and say to thee, Here we are? 6. For lightnings come forth from the clouds, just as wonderful works are displayed by holy preachers. Who, as we have often said, are therefore wont to be called 'clouds,' because they flash forth with miracles, and rain with words. And that the hearts of men, after being unmoved by preaching, are confounded by these flashes of miracles, we have learned by the witness of the Prophet, who says, Thou with multiply Thy lightnings, and with discomfit them. [Ps. 18, 14] As if he were saying, Whilst they hear not the words of Thy preaching, they are confounded by the miracles of the preachers. Whence it is written elsewhere, Thine arrows will go in the light, in the splendour of the glittering of Thine arms. [Hab. 3, 11] For the arrows of God to go forth in light, is for His words to resound with manifest truth. But because men frequently despise the words of life, even when understood, miracles are likewise added. Whence he there subjoined, For the splendour of the glittering of Thine arms. For the glittering of arms is the brightness of miracles. For we protect ourselves with arms, we destroy our opponents with arrows. Arms then, with arrows, are miracles together with preaching. For holy preachers strike their adversaries with their words, as if with darts, but they protect themselves with arms, that is, with miracles; in order that as far as they are to be heard, they may sound forth by the force of their darts, and as far as they are to be reverenced, glitter with the arms of miracles. It is said therefore to blessed Job, Wilt thou send lightnings, and will they go, and will they return and say to thee, Here we are? Thou understandest, 'As to Me.' For the lightnings go forth when preachers glitter with miracles, and transfix the hearts of their hearers with heavenly awe. But they return and say, Here we are, when they attribute not to themselves, but to the strength of God, whatever they know they have done powerfully. What is then their saying to God, 'Here we are?' For a kind of obedience is declared in this word. For holy preachers then to return and say, 'Here we are,' is for them to ascribe the glory of grace to Him, from Whom they feel that they have received victory in the contest; lest they attribute to themselves that which they do. And lightnings can go forth in doing their work, but they cannot return in pride. 7. Let us see then the lightning going forth. Peter says to a certain lame man; Silver and gold have I none, but what I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and raised him up: and immediately his feet and soles received strength, and he leaping up stood, and walked. [Acts 3, 6-8] But when the multitude of the Jews had been disturbed by this which had been done, let us now see the returning lightning, which says; Ye men of Israel, why marvel ye at this, or why look ye on us, as though by our own strength or power we have made this man to walk? The God of Abraham, the God of Isaac, the God of Jacob, the God of our fathers hath glorified His Son Jesus. [ibid. 12] And a little after; Whereof we are witnesses; and His name, through faith in His name, hath made this man strong, Whom ye have seen and known; and the faith which is by Him hath given him this perfect soundness in the presence of you all. [Acts 3, 15. 16.] The lightning therefore went forth, when Peter worked a miracle, it returned when he attributed what he had done, not to himself but to its Author. The lightnings go forth when holy preachers display wonderful deeds, but they say on their return, 'Here we are,' when, in that which they do, they refer to the power of its Author. 8. But this can he understood in another sense also. For holy men, as was said before, are sent and go forth as lightnings, when they come forth from the retirement of contemplation, to the public life of employment. They are sent and they go, when, from the secresy of inward meditation, they spread forth into the wide space of active life. But they return and say to God; 'Here we are,' because after the outward works which they perform, they always return to the bosom of contemplation, there to revive the flame of their zeal, and to glow as it were from the touch of heavenly brightness. For they would freeze too speedily amid their outward works, good though they be, did they not constantly return with anxious earnestness to the fire of contemplation. Whence it is well said by Solomon, Unto the place from whence the rivers come, thither they return, to flow again. [Eccles. 1, 7] For they are there called rivers, who are here called lightnings. For because they water the hearts of the hearers, they are called rivers, but because they kindle them, they are called lightnings. Of whom it is written elsewhere, The floods have lifted up, O Lord, the floods have lifted up their voice. [Ps. 93, 3] And again, His lightnings enlightened the world. [Ps. 97, 4] The rivers therefore return to the place from which they go forth; because holy men, (though they come forth, for our sakes, from the sight of their Creator, Whose brightness they endeavour to behold with their mind, to the ministry of active life,) yet unceasingly recur to the holy study of contemplation, and if in their preaching they pour themselves into our ears by bodily words from without, yet do they ever return in their silent thoughts to consider the Fount of life Itself. Of whom it is also well said, to flow again. For did they not constantly return with anxious mind to the contemplation of God, their inward drought would doubtless dry up even their outward words of preaching. But while they thirst unceasingly to behold God, rivers are ever springing up, as it were, within, to flow forth without, in order that they may there derive by love the means of flowing down to us in preaching. Let it be said therefore rightly; Wilt thou send forth the lightnings, and will they go, and will they return and say to thee, Here we are? Thou understandest, as Myself, Who adapt My preachers, when I will, after the grace of contemplation, to the ministry of active life. And yet I ever call them back from outward good deeds, to the inward height of contemplation, in order that they may one while go forth, when commanded, to perform their tasks, and that at another they may dwell with Me more familiarly when recalled to the pursuit of meditation. They return therefore and say, 'Here we are,' because, though they may seem through their outward acts to be deficient for a little in contemplation, yet by the ardent desires which they ever kindle in their minds, they make known their presence to God, by obeying Him. For to say, 'Here we are,' is to shew that they are present by their love. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Will you give the rivers their impetuosity, and they will go? Rivers of living water will flow from her bosom (7). This impetuosity is the confidence with which they confronted the persecutors. Those who fight with this courage take the kingdom of heaven by storm (8). "And they will say to you, 'What is it? Will they seek to know how to carry out your orders, like Saul when he said: "Lord, what do you want me to do (9)? Or what a reward they have to hope from you, like others when they exclaimed: "We have abandoned everything to follow you, what will there be for us? " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding? 9. Who else are designated in this place by the name of the cock, but these same holy preachers, mentioned again in another way, who strive amid the darkness of this present life to announce by their preaching, as if by their notes, the approaching light? For they say; the night is far spent, but the day is at hand. [Rom. 13, 12] Who by their voices arouse the sleep of our sluggishness, exclaiming; It is now the hour for us to arise from sleep. [ib. 11] And again; Awake, ye righteous, and sin not. [1 Cor. 15, 34] Of this cock it is written again; There be three things that go well, and a fourth which goeth prosperously: a lion, the strongest of beasts, will not be afraid at the onset of any; a cock girt in the loins; and a ram, whom there is no king who can resist. [Prov. 30, 29-31] For He is in this place mentioned as a lion, of Whom it is written; The lion of the tribe of Judah hath prevailed, [Rev, 5, 5] Who is called the strongest of beasts, because in Him the weakness of God is stronger than men. Who is not afraid at the onset of any one; for He says; The prince of this world cometh, and hath nothing in Me. [John 14, 30] The cock girt in the loins, that is, holy preachers announcing the true morn amid the darkness of this night. Who are girt in the loins, because they keep away from their members the looseness of lust. For it is in the loins in truth that there is lust. Whence it is said to the same persons by the Lord: Let your loins he girt about. [Luke 12, 35] And a ram, whom there is no king who can resist. Whom else in this place do we understand by a ram, but the first rank of priests in the Church? Of whom it is written: Bring to the Lord the offspring of rams; [Ps. 29, 1] who lead the people which is walking after their examples like a flock of sheep following them. And whom, if they live spiritually and rightly, no king is at all able to resist; because whatever persecutor may stand in their way, he is not able to hinder their intention. For they know both how to run anxiously to Him, Whom they long for, and to come to Him by dying. The lion is therefore placed first, the cock second, the ram last. For Christ appeared, next the holy preachers, the Apostles, and then at length the spiritual fathers, the rulers of the Churches, the leaders, namely, of the flocks, because they are the teachers of the peoples who follow them. 10. But we enforce these points still better, if we subjoin an exposition of the remainder of the same passage. For since after these things Antichrist will also appear, he added there a fourth point, saying; And he who appeared a fool, after he had been lifted up on high. For if he had understood, he would have laid his hand on his mouth. [Prov. 30, 32] For he in truth will he lifted up on high when he will feign that he is God. But he will appear a fool when lifted up on high, because he will fail in his very loftiness through the coming of the true Judge. But if he had understood this, he would have laid his hand on his mouth: that is, if he had foreseen his punishment, when he began to be proud, having been once fashioned aright, he would not have been raised up to the boastfulness of such great pride. And let not that move us which has been said of him above; A fourth, which goeth prosperously. For he said that three went well, and a fourth prosperously. For not every thing which goeth 'prosperously' goeth 'well,' nor in this life does every thing which goeth 'well,' go 'prosperously.' For a lion, a cock, and a ram, go indeed well: but not prosperously here, for they suffer the assaults of persecutions. But the fourth goeth prosperously, and not well: because Antichrist will go on in his craft, but his craft will be prosperous for a short space of this present life, as was said of him under the person of Antiochus by Daniel; Strength was given him against the continual sacrifice by reason of transgression, and truth shall be cast down in the earth, and he shall do and shall prosper. [Dan. 8, 12] That which Solomon says, goeth prosperously: this Daniel says, shall prosper. According to this testimony therefore which is stated by Solomon, A cock girt in its loins, we fitly understood in this place also holy preachers by the cock. The Lord therefore referring all things to Himself, says; Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding? As if He were saying, Who hath infused into the heart of a man, who savours of human things, the grace of heavenly wisdom? Or who, but Myself, hath given understanding even to holy preachers themselves, to know when, or to whom, they ought to announce the coming morn? For they understand both what to do, and when, for the very reason that they know it, through My revealing it, within. But it must he observed, that divinely inspired wisdom is placed in the inward parts of a man; because, doubtless, as far as concerns the number of the Elect, it is given not in voices only, but also in the thoughts, in order that the conscience may live according to what the tongue speaks, and that its light may shine forth the more brightly on the surface, the more truly it glows in the heart. 11. But it is a matter of great labour to examine with still more minute exposition, that which is added; Or who hath given the cock understanding? For the understanding of teachers ought to be the more subtle, the more it exercises itself in penetrating things invisible, the more it discusses nothing material, the more, even when speaking by the voice of the body, it transcends every thing which is of the body. For it would not, in truth, be at all suited to the loftiest subjects, did not the Creator Himself of things above, bestow it on the cock which crows, that is, on the teacher who preaches. The cock also received understanding, first to distinguish the hours of the night season, and then at last to utter the awakening voice. Because, in truth, every holy preacher first considers in his hearers the quality of their life, and afterwards frames the voice of preaching, fitted to instruct them. For to decide on the qualities of sins is, as it were, to distinguish the hours of night, to reprove the darknesses of actions with fit voices of reproof is, as it were, to distinguish the hours of night. Understanding is therefore given to the cock from above, because to the teacher of truth there is given from above the virtue of discretion, for him to know to whom, what, when, or how to introduce his instruction. 12. For one and the same exhortation is not suited to all; because the same kind of habits does not bind all. For those things that benefit some, often hurt others. For frequently even herbs, which refresh some animals, kill others, and a gentle hiss pacifies horses, urges on dogs; and medicine which lessens one disease, gives strength to another: and bread which strengthens the life of the strong, destroys that of the young. The speech therefore of teachers ought to he fashioned according to the quality of the hearers, in order to suit each class according to their own case, and yet never to fail in the art of general edification. For what are the attentive minds of hearers, but certain strings which are strained tight in a harp? which the skilful performer touches in different ways, that they may not produce a discordant sound. And the strings give back an harmonious sound, because they are struck with one plectrum, but with different force. Whence also every teacher, in order to build up all in one virtue of charity, ought not to touch the hearts of his hearers with one and the same exhortation. 13. For men must he admonished in one way, and women in another; the young in one way, the old in another; in one way the poor, and in another the rich; in one way the cheerful, and in another the gloomy; in one way subjects, in another rulers; in one way servants, in another masters; in one way the wise of this world, in another the dull; in one way the shameless, in another the modest; in one way the insolent, in another the retiring; in one way the impatient, in another the patient; in one way the well-wishing, in another the envious; in one way the pure, in another the unclean; in one way the healthy, in another the sick; in one way those who fear the rod, and therefore live innocently, in another way those who have become so hardened in iniquity, as not to be corrected by the rod; in one way those who are over silent, in another those who give themselves to much talking; in one way the timid, in another the bold; in one way the sluggish, in another the hasty; in one way the gentle, in another the angry; in one way the humble, in another the haughty; in one way the obstinate, in another the inconstant; in one way the gluttonous, in another the abstinent; in one way those who mercifully give away their own, in another those who strive to seize others' goods; in one way those who neither seize the goods of others, nor yet give away their own; and in another those who both give away their own goods which they have, and desist not from seizing those of others; in one way those who are at variance, in another those who are reconciled; in one way those who sow strifes, in another the peaceful. Those who do not rightly understand the words of the sacred Law must be admonished in one way, in another those who understand them rightly, but speak not of them humbly; in one way those who though they are able to preach in a worthy manner, are afraid from excessive humility, in another those whom imperfection or age excludes from preaching, and whom yet precipitation urges on; in one way those who prosper in their temporal desires, in another way those who desire indeed the things of the world, but who yet are wearied with the toil of adversity: in one way those who are bound in wedlock, in another way those who are free from the bonds of wedlock; in one way those who have had experience of carnal commixtion, in another way those who are ignorant of it; in one way those who deplore the sins of their deeds, in another those who deplore the sins of their thoughts; in one way those who lament their sins and yet do not abandon them, in another those who abandon but yet do not lament them: in one way those who even praise the unlawful deeds which they commit, in another those who blame their misdeeds, and yet do not avoid them; in one way those who are overcome with sudden concupiscence, in another those who are deliberately fettered with sin; in one way those who commit frequently unlawful deeds though most trifling, and in another those who guard themselves against trifling faults but are sometimes overwhelmed in grievous ones; in one way those who do not even begin good courses, in another those who do not complete what they have begun; in one way those who sin secretly and do right publicly, in another those who conceal the good deeds which they do, and who yet by some things they do publicly allow people to think evil of them. We ought indeed to mention minutely what course of advice should be observed in each particular case, but are hindered by fear of prolixity in our remarks. But we are anxious to carry that out in another work, by God's help, if some small portion of this painful life still remains to us. 14. But we have another point which we ought to consider concerning this understanding of the cock, namely, that it is accustomed to utter its louder and longer-drawn strains in the deeper hours of the night, and that when the hour of morn is now approaching, it utters altogether more gentle and feeble notes. And a consideration of the discretion of preachers shews us what the understanding of this cock in these respects suggests to us. For when they are preaching to minds which are still wicked, they declare the terrors of eternal judgment with loud and great voices, because, namely, they cry out, as it were, in the darkness of the profound night. But when they know that the light of truth is already present to the hearts of their hearers, they turn the loudness of their cry into the gentleness of sweetness; and bring forth, not so much the terrors of punishment, as the allurements of rewards. And they sing at that time even with diminished tones, because as the morn approaches, they preach all the subtlest mysteries, that their followers may hear more minutely of heavenly things, the nearer they approach to the light of truth, and that the shorter note of the cock may charm those when awake, whom its long drawn note had aroused from sleep; in order that every one who has been corrected, may delight in knowing minutely the sweets of heaven, who used before to dread adversities from the judgment. Which is well expressed by Moses, when the trumpets are ordered to sound a shorter note, for the summoning forth the host. For it is written, Make thee two trumpets of beaten silver. [Numb. 10, 2] And a little after, When a short blast hath sounded, the camp shall be moved. [ib. 5] For the army is led by two trumpets, because the people is called by two precepts of charity to the girding of faith. But they are commanded to be made of silver, in order that the words of preachers may be clear with the brightness of light, and may not confuse the mind of their hearers, by any obscurity of their own. But to be hammered out, for this reason; because it is necessary that they who preach the life to come, should grow up by the blows of present tribulations. But it is well said, When the short blast hath sounded, the camp shall be moved: doubtless, because when the word of preaching is more subtilly and minutely enforced, the hearts of the hearers are more warmly excited to meet the contests of temptations. 15. But there is something else to be carefully observed in the cock, namely, that when it is preparing to utter its note, it first flaps its wings, and striking itself, makes itself more wakeful. And this we behold plainly, if we look carefully at the life of holy preachers. For they, when they utter the words of preaching, first exercise themselves in holy actions, that they may not, while themselves slothful in act, arouse others with their voice. But they first rouse themselves by lofty deeds, and then they render others anxious for well-doing. They first strike themselves with the wings of their thoughts, because whatever is slumbering uselessly within them, they discover by anxious examination, they correct with severe punishment. They first take care to punish their own faults by tears, and then denounce those doings of others which demand punishment. They flap with their wings, therefore, before they utter their song, because, before they put forth the words of exhortation, they proclaim by their deeds all that they intend to say: and when they are perfectly awake in themselves, they then summon others who are slumbering to awake. 16. But whence is this great wisdom of the teacher, that he is both perfectly awake in himself, and that he also summons the slumberers to awake with a certain elevation of voice; that he first carefully dispels the darkness of sins, and afterwards manifests discreetly the light of preaching, that he suits each one singly, in manner and in time, and that he shews to all at the same time the result of their doings? Whence is it directed to such great subjects, and with such subtlety, unless it be taught inwardly by Him, by Whom it was created? Because then the credit of such great understanding is not the merit of the preacher, but of his Creator, it is rightly said by the same Creator, Or who hath given the cock understanding? As if He were saying, Except Myself, Who have instructed the minds of teachers, which I marvellously fashioned out of nothing, more marvellously, to understand those things which are secret. — Morals on the Book of Job, Book XXX Ishodad of Merv: The words "Who has put wisdom in the inwards parts?" means who else [but God] has secretly put the wisdom of reason in the souls of mortals? — COMMENTARY ON Job 38:36 Augustine of Hippo: "Who taught women the art of forming fabrics, the ability to enrich them with the most varied colors? Solomon also speaks of a woman who was able to weave clothes for her husband (11). This must be applied to the churches working for the glory of God. The weak are like the woof of a delicate wool: the bred brothers in grace are like the son of the chain intended to tighten the fabric. This is the most valuable work of the churches. They put the variety of colors of a rich embroidery, without this variety ever destroying the unity of work. The faithful, in spite of the variety of gifts given to each, know how to unite without having excited any desire: all support one another with charity, and work to preserve the unity of the same spirit in the bond of the peace (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who will declare the system of the heavens? But because He withdraws their words, when He presents Himself to us in outward form, He immediately subjoined; And who will make the harmony of heaven to sleep? 17. For in this life the Lord has spoken to our weakness, not by the outward manifestation of His majesty, but by the voice of His preachers; in order that the carnal tongue might strike those hearts which are still carnal, and that they might the more readily receive unusual things, the more they heard them by the sound of an accustomed voice. But after that the flesh is resolved into dust by death, and the dust is animated by the resurrection, then we seek not to hear words from God, because we now behold in outward appearance that One Word of God, Which fills all things. Which sounds to us still louder, the more it penetrates our minds by the power of inward illumination. For when those words are taken away, which begin, and end, the very image of the inward vision becomes to us a kind of sound of eternal preaching. Whence the Lord now also says rightly to blessed Job; Who will declare the system of the heavens, and who will make the harmony of heaven to sleep? For what is meant by the system of the heavens, but the inward power of secrets? What is signified by the harmony of heaven, but the accordant language of preachers? When our Creator therefore has begun to relate the system of the heavens, He makes the harmony of heaven to sleep; doubtless, because when He is manifested to us in visible appearance, the words of preachers are withdrawn. For hence the Lord says by Jeremiah; A man shall no longer teach his neighbour and his brother, saying, Know the Lord; for all shall know Me, from the least of them unto the greatest, saith the Lord. [Jer. 31, 14] Hence Paul says, Whether prophecies, they shall be made void; whether tongues, they shall cease; whether knowledge, it shall be destroyed. [1 Cor. 13, 8] Or certainly the system of the heavens is that very vivifying power which forms the spirits of angels. For as God is the Cause of causes, and as He is the Life of the living, so is He the Reason of reasonable creatures. The Lord therefore then declares the system of the heavens, when He brings Himself before us, as to the way in which He rules over Elect spirits. He then relates the system of the heavens, when the mist of our mind is wiped away, and He manifests Himself to us in bright vision. Whence the Lord also says in the Gospel; The hour cometh when I shall no longer speak unto you in proverbs, but I shall shew you plainly of the Father. [John 16, 25] For He asserts that He shews plainly of the Father, because by the appearance of His Majesty, which was then manifested, He shews both how He springs from the Father not unequal to Himself, and how the Spirit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It springs; how He Who is produced by procession, is not preceded by Those from Whom He proceeded. We shall then behold openly how both The One is divisibly Three, and the Three indivisibly One. The tongue of God then Who then speaks, is the visible brightness of God exalting us. And the harmony of heaven will then sleep, because when the Rewarder of our works appears in judgment, the words of exhortations will at once cease. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Who will be learned enough to count the clouds? The Lord knows those who are his, but what man has the same knowledge? "Who brings down the voices of heaven on the earth? The angels of heaven who announce the divine oracles. They were not rushed against the first of the rebels, but the attraction of obedience brought them down to us, especially in the days of the Savior: "The angels served him," says the Gospel (3) . — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When the dust was hardened into earth, and the clods were bound together. 18. For the sacred language describes, after its custom, things still future, as though already passed: observing, namely, in itself, that which is said by it; Who made the things that are to come. [Is. 45, 11] The dust is therefore hardened at that time into earth, because it is brought back to solid limbs. And the clods are bound together, doubtless, because solid bodies arise together gathered from the dust. But after we have stated how these words of the Lord are to be understood of the future, let us now point out what they mean concerning the present. 19. Who will declare the system of the heavens, and who will make the harmony of the heaven to sleep? The Lord declares the system of the heavens, whilst He now illuminates the minds of His Elect by teaching heavenly secrets. But He makes the harmony of heaven to sleep, whilst by a righteous judgment He conceals from the hearts of the reprobate the harmonious hymns of angels, and those joys of heavenly virtues. For this harmony of heaven, though inwardly wakeful in itself, yet slumbers outwardly through the very ignorance of the reprobate. The system of the heavenly mystery is therefore proclaimed, and yet the harmony of heaven is permitted to sleep; because to some the knowledge of the heavenly retribution is disclosed by inspiration, and what is the sweetness of inward praise is concealed from others. 20. The system of the heavens is set forth, because to the minds of the Elect there is unceasingly laid open what is the recompense of heavenly rewards; in order doubtless that they may unceasingly advance, and, passing over visible things, may stretch themselves forward to invisible. For every visible object which arrests the reprobate in this life, urges the Elect onward to other things. For whilst they behold the good deeds which have been done, they burn with love towards Him by Whom they have been done; and they love Him the more surpassingly, the more they consider that He was prior to that which He Himself created good. For the silently sounding invisible tongue of compunction speaks this to them within. And they hear it the louder within, the more entirely they turn away from the din of outward desires. To these then the harmony of heaven sleeps not, because their mind learns, by applying the ear of love, how great is the sweetness of heavenly praise. For they hear within that which they desire, and are, by their very longing for the Godhead, instructed in the rewards of heavenly blessings. Whence also they bear this present life, not only when opposing, but even when favouring them, as a heavy burden; because every thing which they behold is burdensome to them, whilst they are kept from enjoying that which they hear within. Every thing which is near them they deem heavy, because it is not that for which they pant. But their mind which is unceasingly wearied by the very labours of this temporal condition, hangs on the hope of being taken up to that heavenly joy, while, as the harmony of heaven bursts forth within on the ear of the heart, they daily expect for themselves the society of the heavenly citizens. That harmony of heavenly praise had burst forth in the ear of him, who was saying, I will enter into the place of the wonderful tabernacle, even to the house of God, in the voice of exultation and confession, the sound of a feasting city. [Ps. 42, 4] What else therefore but the harmony of heaven was awakening him, who had heard within the voice of exultation and confession, and the sound of a feasting city? 21. But this harmony sleeps for the reprobate, because it does not at all make itself known to their hearts by the voice of compunction. For they do not strive to think of that much longed for multitude of heavenly citizens, they behold with no ray of warmth those banquets of inward revelry, they are not borne up within by any wing of contemplation. For they are enslaved to visible objects alone, and therefore they hear within nought of inward sweetness; because, as we said before, the deafening tumults of worldly care oppress them in the ear of their hearts. Because then in the dispensation of the secret judgment that, which is laid open to some, is closed to others; and that which is disclosed to some is concealed from others, let it he rightly said; Who will declare the system of the heavens, and who will make the harmony of heaven to sleep? But this was then more fully disclosed to us, when our Redeemer, appearing in the mystery of the dispensation, both conferred mercy on the unworthy, and excluded those from Him, who seemed to be worthy. 22. Whom do we understand by dust but sinners, who, steadied by no weight of reason, are hurried away by the blast of any temptation? Of whom it is written; Not so the ungodly, not so, but as the dust which the wind sweepeth away from the face of the earth. [Ps. 1, 4] The dust therefore was hardened into earth, when sinners, having been called in the Church, were confirmed by the system of transmitted faith: in order that they, who before, being fickle through inconstancy, were raised up by the breath of temptation, might afterwards remain unmoved against temptations, and, constantly adhering to God, might hold a firm weight of good living. But clods are composed of moisture and of earth. The clods therefore are bound together in this earth, because sinners, when called and watered by the grace of the Holy Spirit, are joined together in the union of charity. These clods are therefore bound together in the earth, when people, who were before of different sentiments, as it were, in the dispersion of the dust, having received afterwards the grace of the Spirit, so agreed in that most peaceful concord of unanimity, that, when there were three thousand, or again five thousand, it was said, as Scripture witnesses, That there was in them one heart and one soul. [Acts 4, 32] The Lord therefore daily binds together these clods in the earth, of one dust indeed, but distinguished, as it were, by different size; because, having preserved the unity of the sacrament, He collects together faithful people in the Church according to the difference of their customs and languages. The Lord already designated these clods at that time, when He ordered them to sit down fifty or a hundred together, to eat the bread and fishes. [Mark 6, 4] 23. But if we observe these clods in the Church according to the diversity of their merits, we are perhaps able to distinguish them still more minutely. For while there is one order of preachers, another of hearers; another of rulers, and another of subjects; one of the married, another of those who abstain from marriage; one of penitents, another of virgins; there is, as it were, a diversely distinguished form of clods from the same earth, when in the one faith, and in the one charity, the merits of good workers are shewn to be unequal. That people, who with the same zeal offered different gifts for the construction of the tabernacle, signified these clods; of which it is written; Whatever was necessary for the worship of the tabernacle, and for the holy garments, men with women furnished, bracelets and earrings, rings and armlets. Every golden vessel was set apart for the offerings of the Lord. If any man had blue, purple, and twice dyed scarlet, fine linen, and goats' hair, &c. [Ex. 35, 21, 23] 24. For the adorning, therefore, of the tabernacle men offer gifts together with women, because in fulfilling the service of Holy Church, both the lofty deeds of the strong and the lowliest works of the weak are reckoned. But what is designated by bracelets which bind the arms, except the works of sturdily labouring rulers? And what is expressed by earrings, but the obedience of subjects? What by rings, but the seal of secrets? For teachers commonly put a seal on that which they consider cannot be understood by their hearers. And what is spoken of by armlets, but the ornaments of the first works? What is understood by a golden vessel set apart for the offerings of the Lord, except the understanding of the Godhead? which is the more detached from the love of inferior objects, the more it is raised to love those things only which are eternal. What by blue, but the hope of heavenly things? What by purple, but blood, and endurance of sufferings, displayed from love of the eternal kingdom? And what is pointed out by the twice dyed scarlet, but charity, which is twice dipped in order to its perfection, because it is adorned with the love of God, and one's neighbour? What by fine linen, but the immaculate purity of the flesh? And what is designated by the goats' hair, of which the roughness of the hair cloths is woven, except the hard affliction of penitents? Whilst some therefore exercise their resolute authority by bracelets and rings, and others by earrings and armlets display devoted obedience, and upright conduct; some by the golden vessel which has been set apart possess a surpassing and more accurate knowledge of God; others by the blue, purple, and scarlet, cease not to hope for, believe, and love the heavenly things they have heard of, even those which they do not yet understand with more accurate knowledge; some by the fine linen offer the purity of the flesh; others by the goats' hairs bewail with severity that which they have committed with pleasure; innumerable clods are produced, as it were, from one earth, because unlike actions of the faithful proceed from one and the like obedience. But these clods would doubtless not be bound together and rise from the dust, did not the dust first receive water, and become solid from the moisture it has imbibed: because if the grace of the Holy Spirit did not bedew sinners, the unity of charity would not keep them firmly bound to deeds of faith. Let the Lord then make known when He will declare the system of the heavens, or make the harmony of heaven to sleep. For He says; When the dust was being hardened into earth, and the clods were being bound together. As if He were saying, My calling and My choice being then first manifested, I both disclosed, not without compassion, spiritual secrets to some, and hid them, not without justice, from others, when I was rejecting some, and was uniting others within the Church in the concord of unity. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Ashes are scattered like the earth; he tied it up like food to the stone. Everywhere in the distance has been preached humility. wherefore the Lord who resisteth the upright, and giveth his grace unto the lowly, 4 in making himself man, hath bound himself with men by the bond of charity; became a mediator between God and men (5), gave himself to them for food in the Sacrament of his body and blood, and chose as stone of the edifice what is foolish in the world, to confuse the wise (6). As the Word of God, dwelling in God, he is the food of angels; but to be the food of stones, the Word became flesh and dwelt among us (7). He will thus unite himself closely with men, when penance has prepared them there, as if the ashes were poured out to chart his way. And when he cried out, "Do ye worthy fruits of penance, and say not, We have Abraham our father; "For God is strong enough to bring out, from these stones, the children of Abraham," he showed with what stones he wanted to unite as food. But if the humility of repentance does not prepare for it, this union can never be fulfilled, for it looks from a distance at those who rise. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou seize the prey for the lioness, and fill the soul of her whelps? 25. She is doubtless that lioness, of which Job was saying, when he saw proud Judaea passed over by the preaching of the Church; The children of the dealers have not trodden it, nor hath the lioness passed through it. [Job 28, 8] The Lord therefore seizes the prey for this lioness, to fill the soul of her whelps, because for the increase of this Church, He has carried off many from the Gentile world, and has, by the gain of souls, satisfied the ravenous wishes of the Apostles. For they are in truth called whelps from the tenderness of their mind, and the weakness of their fear, because, after the Lord had suffered, they used to sit with closed doors, as is written of them; When it was late on that day, the first of the week, and the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them. [John 20, 19] — Morals on the Book of Job, Book XXX Augustine of Hippo: "Will you find the lion's food, will you appease the hunger of the dragon? This applies to the demon. "You shall trample on the lion and the dragon," 1 because of his treachery and his rage. All his angels are thus compared to the lion and the dragon. This one finds their food and soothes their hunger, which delivers to their power all the men convinced of impiety. They would no doubt wish to be ignorant of their impious life; but appearing before God, they can no longer escape the power of the devil and his angels, whose pernicious counsel they have followed. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When they couch in their dens, and lie in wait in their caves. 26. For when the holy Apostles did not at all rise up against the limbs of the devil in the voice of bold preaching, and, not being yet strengthened after the Lord's Passion with the outpouring of the Holy Spirit, did not preach their Redeemer with firm authority, they were still lying in wait, as it were, in dens against their adversaries. For when the doors were closed, the whelps who were about to ravage the world were couching, as it were, in certain secret caves: in order that they might afterwards boldly seize the prey of souls, of whom it was then certain, from their very concealment, that they were afraid of the assault of the world on themselves. These whelps in ambush with those closed doors sought for the death of our death, that so they might destroy our guilt, and kill all the life of sin within us. To the chief of these, that famished, but still vigorous whelp, it is said, when the Gentiles had been set before him by the linen sheet, as though the prey had been pointed out to him, Kill and eat. [Acts 10, 13] These whelps, as though they were still weak, are ordered to couch in their dens, when it is said to them by the voice of the Lord, Tarry ye here in the city until ye be endowed with power from on high. [Luke 24, 49] Are not they rightly called the whelps of the lioness, who, having been born in the Church, seized with their mouth the opposing world? 27. And these things we know were done by the holy Apostles, these also we now see done by perfect teachers. For though they are the fathers of the people that follow them, yet are they the sons of those who go before; whence they are not improperly called whelps. Or certainly because though they are the teachers of certain of the faithful, yet they boast that they are the disciples of the Church universal. The Lord, therefore, seizes the prey for the lioness, because by the virtue of His inspiration He seizes the life of offenders from error; and He fills the soul of her whelps, because by the conversion of many He satisfies the holy longings of teachers. Of which whelps it is well subjoined; When they couch in their dens, and lie in wait in their caves. For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knows also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to hear himself. For he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not. Teaching therefore, in order to be able to reach the hearts of the hearers, must consider what seasons are suitable to it. It is therefore well said of these whelps, When they couch in their dens, and lie in wait in their cares. For when holy teachers perceive things to be reproved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the grasp of severe reproof the neck of the haughty. The Lord is therefore daily seizing the prey for this lioness, whether by Apostles, or by teachers whom He has appointed in the place of the Apostles; and by those whom He has seized, He ceases not to seize others also. For the righteous seize the sinners of this world for this purpose, that others also may be snatched from the world by them when they are converted. Whence the Gentile world itself also, which was seized by the holy mouth of the Apostles, is now ravenous after others, with the same hunger, as it knows that it was itself desired by the Apostles. — Morals on the Book of Job, Book XXX Augustine of Hippo: "They tremble in their caves," while they secretly prepare their ambushes: if they did not tremble, who could resist them? They dread the power of Him to whom they said, "Why did you come to lose us before the time"? And if it is true that never, without his permission, they had entered the body of swine, it is equally certain that without this permission they could not do us any harm. He who disposes of everything in his justice has given them this power, to test us, to avenge ourselves, to make us expiate our faults, or to subject us to eternal punishment. "They lie in wait for their prey, hidden in the depths of the forests. Never in them does the love of evil rest, even when God stops their malice. The carnal occasions are like the dark forest where their traps are stretched; they look for those who let themselves be caught by the law of God, those who can not deny their sins, and claim them as their pasture. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who prepareth for the raven his food, when his young ones cry to God, wandering because they have not meat? 28. For what is designated by the name of the raven, and its young ones, but the Gentile world blackened with sin? Of which it is said by the Prophet; Who giveth to beasts their food, and to the young ravens which call on Him. [Ps. 147, 9] For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion. This raven was food, while Holy Church was seeking for it. But it now receives food, because it seeks out others for conversion. 29. And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said: When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these effects to be wrought by Him Who works all things within. For they understand by true faith, that neither is he that planteth any thing, neither he that watereth, but God Who giveth the increase. [1 Cor. 3, 7] 30. But in that which is said, Wandering because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different parts, for uniting souls together. 31. This wandering the young ones of the ravens, that is the sons of the Gentiles, learned from the teacher of the Gentiles himself. For in proportion to the strong love with which he burns, does he pass with rapid wandering from place to place; he wishes to pass from one place to another, because the love itself which fills him, urges him on. For when placed far away from the Romans, he writes, I make mention of you always in my prayers, making request, if by any means now at length I might have a prosperous journey by the will of God to come to you: for I long to see you. [Rom. l, 9-11] When kept at Ephesus, he writes to the Corinthians, Behold this third time I am ready to come to you. [2 Cor. 12, 14] Again, when tarrying at Ephesus, he speaks to the Galatians, saying, I desire to be with you now, and to change my voice. [Gal. 4, 20] When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the Philippians, he promises to send a disciple, saying, I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good heart, having known your state. [Phil. 2, 19] When bound also in chains, and detained at Ephesus, he writes to the Colossians, For though I be absent in body, yet am I with you in the Spirit. [Col. 2, 5] Behold how he wanders, as it were, in his holy longing; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent; bestows his labours on those who are before him, expresses his wishes for those who only hear him; efficaciously present to those with whom he was, and yet not absent from those with whom he was not. But we gain a better notion of his wandering, if we consider still further his words to the Corinthians; for he says, I will come to you, when I shall have passed through Macedonia ; for I shall pass through Macedonia; but I shall perhaps remain with you, or even winter. [1 Cor. 16, 5. 6.] Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love? For love, which is wont to unite things that are divided, compels the one heart of Paul to be divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore wishes to say all things at once in his preaching, to behold all men at once through his love; because he both wishes, by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith, let it be rightly said, Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. 32. But by the name of 'raven,' the people of the Jews, black with the demerit of unbelief, can also he designated. For its young ones are said to cry to God, that food might be prepared for this very raven by the Lord; doubtless, because the holy Apostles, begotten of the flesh of the people of Israel, while they were pouring forth prayers to the Lord for their nation, fed with spiritual wisdom their parent people, as the young ravens feed him from whom they are sprung in the flesh. While therefore his young ones cry out, food is provided for the raven; because, while the Apostles entreat, the people, which was before unbelieving, is led to the knowledge of the faith: and from the preaching of its sons is fed, as it were, by the voice of its young ones. But we ought in this verse carefully to notice that point, that food is said to be prepared for this raven, first when his young ones are crying, and afterwards when they are wandering. For food is prepared for the raven, at the cry of his young ones, while at the preaching of the Apostles, Judaea, on hearing the word of God, was filled with spiritual wisdom, at one time in three, and at another in five thousand persons. But when, through the multitude of the reprobate, it was exercising its cruelty against the preachers, and was destroying, as it were, the life of the young ravens, they were dispersed also into every quarter of the world. Whence also they say to these their fathers in the flesh, who were opposing their spiritual preaching, We ought to speak the word of God to you first, but since ye reject it, and judge yourselves unworthy of eternal life, lo! we turn to the Gentiles; [Acts 13, 46] knowing full surely that after the Gentiles believed, Judaea also would come to the faith. Whence also it is written, Until the fulness of the Gentiles should come in, and so all Israel should be saved. [Rom. 11, 25. 26.] Because therefore the holy Apostles especially endeavoured, first to preach to those who heard them, and afterwards to set before those that resisted the example of the converted Gentiles; the hungry young ones sought its food for this raven, first by crying, and afterwards by wandering. For the raven finds food from the quarter where the young ones wander; for whilst the Jewish people beholds the Gentiles converted to God by the labour of preachers, it blushes sometime at the last, at the folly of its own unbelief, and then understands the sentences of Holy Scripture, when it perceives that they were known to the Gentiles before they were known to itself. And the wandering of its young ones having been fulfilled, it opens the mouth of its heart to take in the holy word; because when the courses of the Apostles through the world have been completed, it at last spiritually understands those things, from which it had long abstained through the bondage of unbelief. But because the virtue of Divine Power alone effects all these things, it is rightly said, Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. Thou understandest, Except Myself, Who both bear with the unbelieving people, when its sons entreat, and feed it by their preaching, and support it, to be converted at length in the end, when they wander to other places. [MORAL INTERPRETATION] 33. There is something further, which can be understood of this raven in a moral sense. For when its young are hatched, it declines, as is said, to give them food to the full, before they become dark in their plumage, and allows them to suffer from want of food, until its own resemblance appears in them, through the blackness of their wings. But they wander hither and thither in the nest, and seek for the support of food with open mouth. But when they have begun to get black, it seeks the more eagerly for food to be given them, the longer it has deferred feeding them. Every learned preacher, who cries with a loud voice, whilst he carries the memory of his own sins and the knowledge of his own infirmity, as a kind of black shade of colour, is doubtless a raven. To whom disciples indeed are born in the faith, but perhaps they still do not know how to consider their own infirmity: perchance they turn away their memory from their past sins, and thus display not that blackness of humility which ought to be assumed against the pride of this world. But they open their mouth, as it were, to receive food, when they seek to be instructed in sublime secrets. But their own teacher supplies them the more scantily with the food of sublime instruction, the more he perceives that they bewail inadequately their past sins. He wails for them in truth, and warns them, first to become black, from the brightness of this life, by the lamentations of penitence, and then to receive afterwards the suitable nourishment of most subtle preaching. The raven beholds in the young ones their gaping mouths, but he first looks for their bodies to be covered with the blackness of wings. So too a discreet teacher imparts not inward mysteries to the understanding of those, whom he considers to have not yet in any way cast themselves off from this world. The less black then his disciples are, as it were, outwardly, through devotion to the present life, the less are they filled with the food of the word within: and the less they strip themselves of bodily glory, the more are they bereft of spiritual refreshment. 34. But if in the confession of their past life, they put forth the groans of their lamentation, as darkening plumage, the teacher immediately flies in contemplation, to bring down food from on high, as a raven thinking of the refreshment of its young ones; and brings back to them in his mouth the food they are gaping for: whilst with that wisdom which he has begun, he supplies by his teaching the food of life to his hungry disciples. And he refreshes them the more eagerly from above, the more truly he perceives that, by the lamentation of penitence, they are turning black from the brightness of the world. 35. But whilst the young are clothing themselves in the dark hue of their wings, they also give promise of flying; because the more disciples think meanly of themselves, the more they despise and afflict themselves, the more do they hold out the hope of advancing to higher things. Whence also the teacher takes care to feed those more speedily, whom by certain marks he now foresees to be capable of assisting others. For hence Paul admonishes Timothy to nurture, as it were, with greater anxiety the newly fledged young, while he says; And the things that thou hast heard of me by many witnesses, the same commit thou to faithful men, who shall be able to teach others also. [2 Tim. 2, 2] And while this discretion in teaching is carefully preserved by a preacher, a more abundant power of preaching is given him from above. For whilst he knows through love how to sympathize with his afflicted disciples, whilst through discretion he understands the fit season for teaching, he enjoys the greater gifts of his understanding, not only for himself, but for those also, to whom he devotes the efforts of his labour. Whence it is here also fitly said; Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. For when the young ones cry to be filled, food is prepared for the raven; because while good hearers hunger after the word of God, greater gifts of understanding are given to their teachers for their refreshment. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Who hath prepared the raven for his food, while his little ones roam here and there, and they seek to eat, and cry unto the Lord? This is exactly the thought contained in these words of a Psalm: "The little ones of the raven cries out to him." 3 This passage can not be taken in a bad way, since they invoke the Lord. They are black, represent them. sinners who are not yet bleached by the remission of sins; small, because they are humble; wandering here and there, they do not yet know the truth they seek with piety since they cry out to the Lord. Food can be prepared for the raven itself, for the divine prescience can discover the future conversion of the one who. do not humble themselves yet; but it is the little ones, that is to say the humble ones, who cry to the Lord. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? 36. The southern part of the world calls birds, which inhabit the streams of the Nile, 'ibices.' But the eastern and western quarters term small quadrupeds, 'ibices,' whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its horns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross rivers, they rest the weight of their heads on the backs of those in front, and that, succeeding in turn to each other, they do not feel at all the labour of the weight. Why is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters? For they in truth bring forth as wild goats in the rocks; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to conversion. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testaments it is said, Horns are in His hands. [Hab. 3, 4] They fly therefore to the consolation of Scripture, when they are struck with the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns; when he was saying, Whatsoever things were written were written for our learning, that we through patience and comfort of the Scriptures might have hope. [Rom. 15, 4] They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them; The hind calved in the field, and forsook it. [Jer. 14, 5] They, like hinds, live on destroyed sins, as on dead serpents; and from this very destruction of their sins are they more eagerly ardent for the fountain of life. Whence the Psalmist says, As the hart longeth for the fountains of water, so longeth my soul after Thee, O God. [Ps. 42, 1] They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful observation that which is written; Bear ye one anothers burdens, and so ye will fulfil the law of Christ. [Gal. 6, 2] But because after the coming of the Lord, spiritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion; and because this very season of the Lord's Incarnation was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning the time when the wild goats and hinds bring forth, and it is said to him; Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the great things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves. 37. But teachers can he understood by the designation of 'hinds,' but hearers by the term 'wild goats,' which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the performance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime precepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a few instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memory the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains were striving to avenge him, says, What have I to do with you, ye sons of Saruia? Let him curse; for the Lord hath ordered him to curse David; and who is there who dareth to say, wherefore hath he done so. [2 Sam. 16] And a little after, Let him alone, that he may curse according to the command of the Lord, if perchance the Lord may look on my affliction, and requite me good for this cursing to-day. [ibid. 11, 12] In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had committed, and patiently submitted to what he heard, and that he believed insulting words to be not so much reproaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what we have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can he avoided in God's judgment. 38. Behold, while another person is advancing in worldly prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and maintains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says; Behold my master, having given all things to me, knoweth not what he hath in his house, nor is there any thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife; how then can I do this wickedness, and sin against my lord? [Gen. 39, 8. 9.] By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very prosperity must be opposed to the sting of temptation; in order that we may be the more ashamed at committing sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be before our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, it must he struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lest we should turn into sin the gift we have received, and so, lest the whirlpool of wickedness should swallow us up, through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness. 39. Another, seeking after the sweetness of inward knowledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after inward knowledge, a man of desires, [Daniel 10, 11] is said to have first tamed within him the desires of the flesh in the king's court, so that he touched none of the delectable meats, but preferred a harder and rougher fare to that which was sumptuous and more delicate, [ib. 1, 8] in order that he might attain to the delight of inward nourishment, while taking from himself the pleasures of outward food, and that he might 'enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wandering is shut out, an inward retreat is laid open to the earnestness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is prevented from spreading out into branches: and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the wild goats drop their young on the rocks. Hence it is that Paul was exhorting his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors, he was saying; Having so great a cloud of witnesses placed over laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before. [Heb.12, 1] And again; Whose faith imitate, considering the end of their conversation. [ib. 13, 7] 40. But when we conceive in our heart the Divine precepts, we do not bring them forth at once, as if already compacted solidly by thought. Whence also blessed Job is questioned not as to the bringing forth of the wild goats, but as to the time of their bringing forth. For if in truth we hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it were, to the birth. But no one observes these growths of the Divine seeds in another's heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell. 41. But the seeds which have been conceived in the mind frequently cannot arrive at perfection; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as though already strong. For they perish the more rapidly, the more unseasonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of opponents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men take care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said; Knowest thou the time when the wild goats bring forth in the rocks? As if He openly said, As I, Who therefore cause the progeny of the Elect to live, because I bring them forth at the time foreknown. But when the birth of the hearers has been completed, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children. 42. For it should be carefully noticed, that this language is so strictly attended to, that it is said, Hast thou observed? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in threats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these things, it is well said to him, Or hast thou observed the kinds when they calve? 43. But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration. — Morals on the Book of Job, Book XXX John Chrysostom: He is right in saying, "Have you protected the calving of the hinds?" Since flight, fear and anxiety are usual in this kind of animal, which never ceases from leaping and galloping, how, he says, can it not abort, so do you know how its young can be given birth at the right time? "Say if you have numbered the full months of their being with young, and if you have relieved their pangs. [Speak out if you] have reared their young without fear. Will you loosen their pangs?" This animal is timorous. How may its young ones, which cannot count on the speed of their legs, be devoid of fear? Who watches them? You see that nature never abandons them, neither the lion rules through its strength, nor is the hind abandoned. — COMMENTARY ON Job 39:1B-3B Gregory the Dialogist: Hast thou numbered the months of their conception? 44. For when holy men think of the improvement of their hearers, they bear already a conception, as it were, in their womb. But when they put off some things which ought to be said, and seek a season fit for their exhortations, they are detained, as it were, by a weary length of months, from that birth which they wish to take place. And frequently when they are unwilling to express some of their sentiments to their hearers unseasonably; by this very slowness in declaring their opinion they are strengthened with greater wisdom, whether for giving this advice, or for reproving these faults. And while the life of their children is considered, but the tongue utters not the thoughts of the mind before the time, the offspring which has been already conceived grows, as it were, within the womb; in order that the sentiment of their heart may then come forth to the knowledge of the hearers, when being usefully uttered it can live, as if at the fit season for its birth. But since men are ignorant when, or how, these things take place in the mind of teachers, but God, in order to the glory of retribution, considers not only the effects, but also the seasons of thoughts, it is rightly said to blessed Job, Hast thou numbered the months of their conception? Thou understandest, As I, Who count in holy preachers not only the fruits of their outward doings, but their long-continued meditations themselves; Who reserve them also for retribution. 45. By months, because they are an aggregate of days, multiplied virtues can be likewise understood. In months also the moon is new born; and there is no hindrance, if the new creating of regeneration is understood by months. Of which the Apostle Paul says, In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. [Gal. 6, 15] When holy men, therefore, prepare themselves for preaching, they first renew themselves within with virtues, in order to accord in their living with that which they teach in words. They first consider their own internal state, and cleanse themselves from all the filth of sin; taking special care to shine forth against anger with the light of patience, against the lust of the flesh to glitter with cleanness even of the heart, against torpor, to be bright with zeal, against the confused motions of precipitation to glow with serene gravity, against pride to shine with true humility, against fear to be brilliant with the rays of authority. Because therefore they first accumulate such attention on themselves, months of virtues pass, as it were, in the conception of holy preaching. And the Lord alone numbers these months, because no one but He Who has given these virtues, values them in their hearts. And because the produce of fruit follows according to the measure of their virtues, it is rightly subjoined; And hast thou known the time when they bring forth? 46. Thou understandest, As I, Who, when I number months in the thought of virtues, know when they are able to bring forth that which they wish to perform; because, doubtless, whilst I behold the secrets of the heart, I judge from the weight of thought within, the future result of the work without. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Have you counted the months they bear their fruit? If the churches give birth to grace, it is through the gospel that the Lord preached during the months destined for his mission as a doctor, from his baptism to his Passion and Ascension. "Have you put an end to their pains?" It was in sorrow that they exclaimed, "My beloved ones, let me again be born until Christ is formed in you." These pains are appeased after childbirth, that is to say when those who make themselves groan have received the truth by following the impulse given to their conscience by the word of God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: They bow themselves for the birth, and bring forth, and utter roarings. 47. For they roar in truth, whilst by bending themselves down, they bring forth the souls of their hearers in the conversation of light; because they cannot release us from eternal punishments, except by tears and pain. For holy preachers sow in tears now, that they may afterwards reap a crop of joys. They are now like hinds in the pangs of bringing forth, that they may afterwards be fruitful in spiritual offspring. For, to speak of one out of many, I see Paul, like a hind, uttering roarings of great pain in his pangs of birth. For he says, My little children, of whom I travail in birth again, till Christ be formed in you, I desire to be with you now, and to change my voice, since I am perplexed for you. [Gal. 4, 19. 20.] Lo, he wishes to change his voice in his child-birth, that the voice of preaching may he turned into the roaring of pain. He wishes to change his voice, because those whom he had already brought forth by preaching, he was again bringing forth with groans in forming them anew. What a roaring did this travailing hind utter, when he was compelled to exclaim to these same persons, returning after him, saying, O senseless Galatians! who hath bewitched you? and are ye so foolish, that when ye have begun in the Spirit, ye are now made perfect by the flesh? [Gal. 3, 1. ib. 3] Or certainly; Ye did run well; who hindered you that ye should not obey the truth? [Gal. 5, 7] What a roaring was there in the birth-pains of this hind, which brought forth with so many difficulties her young so long conceived, and which knew they had returned, when at length brought forth, to the womb of wickedness? Let us consider what pain, what labour she suffered, who after she had had strength to bring forth what she had conceived, was, again, obliged to resuscitate them when dead. 48. But it must be particularly observed, that these hinds bow down to bring forth; doubtless, because they would not have strength to bring forth, if they were standing erect. For unless holy preachers were to come down from that boundlessness of inward contemplation which they embrace, by bending, as it were, to our infirmity, in the humblest preaching, they would surely never beget sons in the faith. For they could not benefit us, if they continued in the uprightness of their own height. But let us see the hind bending herself to bring forth. It says, I could not speak unto you as unto spiritual, but as unto carnal; as unto babes in Christ, I have given you milk and not meat. [1 Cor. 3, 1. 2.] And presently it mentions the causes of this bending, For hitherto ye were not able, neither yet now are ye able. [ibid.] But this hind, which has been bent on our account, let us, I pray you, behold erect says; We speak wisdom among them that are perfect. [1 Cor. 2, 6] And again, Whether we be beside ourselves, it is to God. [2 Corinthians 5, 13] But when it is beside itself to God, we do not at all understand its transport. It therefore bows down to us, in order to gain us. Whence it fitly subjoins in that place, Whether we be sober, it is for your cause. [ibid.] For if holy men were to choose to preach to us those things which they hear, when they are intoxicated with heavenly contemplation, and did not rather temper their knowledge with some moderation and sobriety, who could receive those streams of the heavenly fount, in the still contracted channel of his understanding? But these bended hinds are called elsewhere 'heavens,' of which it is said, Bow thy heavens, O Lord, and come down. [Ps. 144, 5] For when the heavens are bowed down, the Lord descends, because, when holy preachers bend themselves in their preaching, they pour the knowledge of the Godhead into our hearts. For the Lord would not at all descend to us, if His preachers were to remain inflexible in the rigour of contemplation. The heavens are therefore bowed down, for the Lord to descend, the hinds are bent, for us to be born in the new light of faith. These bended hinds are in the Song of Songs called the breasts of the Bride, as it is written, Thy breasts are better than wine. [Cant. 1, 2] For they are the breasts, which, fixed on the casket of the bosom, feed us with milk; because they themselves clinging to the secrets of loftiest contemplation nourish us with subtle preaching. In order therefore to bring us back from eternal groaning and pain, the hinds are now bent down, and utter roarings as they bring forth. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Have you fed their young fawns without inspiring them with fear? Fed by the milk of the sacraments, the disciples exempt from the spirit of terror? For they have not received the spirit of servitude as secondary through fear (5). "Have you separated their little ones from them? To leave them free in the greasy pastures of the spiritual life. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Their young ones are weaned, and go to their pasture; they go forth, and return not unto them. 49. Holy Scripture terms 'pasture' that food of eternal verdure, where our refreshment will no longer waste away with any dryness of failing. Of which pasture it is said by the Psalmist, The Lord ruleth me, and I shall want nothing; He hath placed me there in a place of pasture. [Ps. 23, 1] And again, But we are His people, and the sheep of His pasture. [Ps. 96, 7] And of these pastures, doubtless, the Truth says, by Itself; By Me, if any one hath entered in, he shall be saved, and shall go in and out, and shall find pasture. [John 10, 9] They go therefore to the pasture; because, on going forth from their bodies, they find those refreshments of eternal verdure. They go forth, and return not unto them; because, when they have been caught up in that contemplation of joys, they no longer need to hear the words of teachers. Having gone forth, therefore, they do not return to them; because, escaping the difficulties of this life, they require no longer to receive from teachers the preaching of life. For then that is fulfilled which is written, Each man shall no longer teach his neighbour, and each his brother, saying, Know the Lord; for all shall know Me, from the least of them even unto the greatest, saith the Lord. [Jer. 31, 34] Then is fulfilled that which the Truth says in the Gospel, I shall declare to you plainly of My Father. [John 16, 25] For the Son in truth plainly declares of the Father; because, as we have said before, in that He is the Word, He enlightens us by the nature of the Godhead. For men seek not then for the words of teachers, which are streamlets, as it were, from the tongue of man, when they are themselves already derived from the fount of Truth Itself. After much then had been said, under the figurative bending down of hinds, concerning the virtue of teachers, His words are now directed to the conduct of those, who seek for the secresy of retired conversation. — Morals on the Book of Job, Book XXX Augustine of Hippo: "Their little ones escaped. They broke, the bonds of concupiscence. "They will grow by feeding on wheat; By receiving the lessons of a more perfect wisdom, after the milk of the first teachings. "They will go away and will not come back to them. They will come out of the narrow confines of the teaching given by men to those who begin. They will never return to their mothers because they will no longer need the milk of the teachings of their teachers. Obviously these three sentences should not be in the form of interrogation. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Who hath sent out the wild ass free, and who hath loosed his bands? 50. Understand, Except Myself. For the wild ass, who dwells in solitude, signifies, not inaptly, the life of those who dwell far removed from the crowds of people. And it is fitly also called free, because great is the drudgery of secular pursuits, with which the mind is grievously wearied, though it toil therein of its own accord. And to be freed from the condition of this slavery is no longer to desire any thing in this world. For prosperity while sought for, and adversities also while dreaded, oppress, as it were, with a kind of servile yoke. But if any one has but once freed the neck of his mind from the dominion of temporal desires, he enjoys already a kind of liberty even in this life, whilst he is affected by no longing for happiness, and is constrained by no dread of adversity. The Lord beheld this heavy yoke of slavery set hard on the necks of worldly men, when He was saying, 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, and ye shall find rest unto your souls: for My yoke is sweet, and My burden light. [Matt. 11, 28-30] For it is, as we have said, a rough yoke, and weight of heavy bondage, to be subject to temporal concerns, to court the things of earth, to retain things which are gliding away, to wish to stand in things which stand not, to seek after passing objects, but yet to be unwilling to pass away with what are passing. For while all things, contrary to our wish, fly away, those things which had previously distressed the mind from its longing to acquire them, oppress it afterwards with the fear of loss. He therefore is set free, who, having trampled down earthly desires, is exonerated, in security of mind, from seeking after temporal things. And who hath loosed his bands? Thou understandest, Except Myself. 51. But the bands of each one are loosed, when by Divine help the inward bonds of carnal desires are burst asunder. For when a holy intention calls to conversion, but the infirmity of the flesh still calls back from this intention, the soul is fettered and impeded, as it were, by certain bonds. For we often see many desiring indeed a life of holy conversation, but fearing at one time the onset of present mishaps, and at another future adversities, so as to be unable to attain it. And while they look forward, as if with caution, to evils which are uncertain, they are incautiously retained in the bands of their own sins. Of whom Solomon well says; The way of the slothful is as an hedge of thorns. [Prov. 15, 19] For when they seek the way of God, the suspicions of their fears stand in their way, and wound them, as the thorns of hedges which oppose them. But since this obstacle is not wont to oppose the Elect, he there proceeds to add, The way of the righteous is without an obstacle. [ibid.] For whatever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity. The Lord therefore looses the bands of the wild ass, when He tears off from the mind of each of His Elect the bonds of weak thoughts, and kindly rends asunder every thing which was binding his enchanted mind. — Morals on the Book of Job, Book XXX Gregory the Dialogist: [ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST] But all these things which have been said of the wild ass, can be understood in another way also. Which we explain, having repeated the former verse, in order to leave to the judgment of the reader what he believes is to be preferred. After, then, the dispensation of preachers has been described under the figure of hinds, to shew by Whom this same virtue of preaching is given, the mention of our Lord's Incarnation is immediately subjoined, so that it is said, Who hath sent out the wild ass free? 66. Nor let any consider it unbecoming that the Incarnate Lord can be typified by such an animal; whilst it is admitted by all that He is spoken of, in Holy Scripture, as, in a certain sense, both a worm and a beetle. As it is written; But I am a worm, and no man. [Ps. 22, 6] And as it is said by the Prophet in the Septuagint, A beetle cried out from the wood. [Hab. 2, 11. LXX.] Since then He is typified by the mention of such vile and abject things, what is said offensively of Him, of Whom it is admitted that nothing is said appropriately? For He is called a lamb, but it is for His innocence. He is called a lion, but it is for His might. He is also sometimes compared to a serpent, but it is for His death, or for His wisdom. And He can therefore be spoken of figuratively by all these, because none of all these can be essentially believed of Him. For were He to be really one of these essentially, He could no longer be termed another. For were He properly called a lamb, He could no longer be called a lion. If He were properly called a lion, He would not be signified by a serpent. But we say all these things of Him in figure, with the greater latitude, the further removed they are from His essence. The wild ass can therefore designate the Incarnate Lord. For the wild ass is an animal of the fields. And because the Incarnate Lord profited the Gentiles more than the Jews, when, assuming a living body, He went, as it were, not into the house, but rather into the field. Of which field of the Gentiles it is said by the Psalmist; The beauty of the field is with Me. [Ps. 50, 11] The Incarnate Lord therefore, Who in the form of God is equal to the Father, is in the form of a servant less than the Father, in which He is also less than Himself. Let it be said therefore by the Father of the Son in the form of a servant; Who hath sent out the wild ass free, and who hath loosed his bands? For every one who sins is the servant of sin. And because the Incarnate Lord was made partaker of our nature, not of our sin, He is said to have been sent forth free, because He is not held under the dominion of sin. Of Whom it is written elsewhere; Free among the dead. [Ps. 88, 5] He is said to have been sent forth free, because taking our nature, He is not at all held by the yoke of iniquity. And though the stain of our guilt touched Him not, yet the suffering of our mortality bound Him. Whence also after He is said to have been sent forth free, it is rightly added of Him; And who hath loosed His bands? 67. For His bands were then in truth loosened, when the infirmities of His Passion were changed into the glory of His Resurrection. For the Lord had those infirmities of our mortal state, which we endure as the desert of our iniquity, as a kind of bands with which He wished of His own accord to be bound, even to death, and which He loosed marvellously by His Resurrection. For to be hungry, to thirst, to be weary, to be bound, to be scourged, and to be crucified, was the bond of our mortality. But when on the completion of His death the veil of the temple was rent, the rocks were cleft, the tombs were opened, the barriers of hell were laid bare, what else is shewn by so many arguments of such mighty power, but that those bands of our infirmity were loosened, that He, Who had come to take on Him the form of a servant, might return in freedom to heaven even with His members? Of which bonds of His the Apostle Peter witnesses, saying, Whom God hath raised up, having loosed the pains of hell, because it was not possible for Him to be holden of it. [Acts 2, 24] And because after His Death and Resurrection He deigned to call the Gentiles to the grace of faith, after His bands are said to have been loosened, it is fitly subjoined. — Morals on the Book of Job, Book XXX John Chrysostom: Then he adds, "Who has let the wild ass go free?" "Who has disposed things in this manner?" he says. "Who has established the laws of nature?" These are, he says, permanent laws that never change. This animal is strong and untamed. Even if you multiply your efforts, you will never have it under your control. "Who will destroy the decisions that God has taken?" You see that according to Providence and because God wants that, everything yields and obeys us. But if he does not want us to obtain obedience, we can use every means, and it will be of no use. We will gain nothing. Therefore, why is our effort useless, even though we want to get results? That is because when we see a domesticated animal we can admire the docility in which it has been established. But God has left things out of our reach in order that, before those things that are subjected to you, you may not admire your own wisdom and may not attribute to your capability the obedience of that animal. — COMMENTARY ON Job 39:5A Augustine of Hippo: "Who is he who has given the wild donkey his liberty?" I would be astonished that the wild donkey did not represent here the small number of those who liberate themselves from the care of all business to serve God. "Who broke his shackles? The links of carnal and vulgar affections. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: To whom I have given a house in the solitude, and his tabernacles in the land of saltness. 52. Ought we in this place to understand the solitude of the body, or the solitude of the heart? But what avails the solitude of the body, if the solitude of the heart be wanting? For he who lives bodily removed from the world, but yet plunges into the tumults of human conversation with the thoughts of worldly desires, is not in solitude. But if any one be bodily oppressed with crowds of people, and yet suffers from no tumults of worldly cares in his heart, he is not in a city. To those therefore of good conversation solitude of mind is first granted, in order that they may keep down within the rising din of worldly desires, that they may restrain by the grace of heavenly love the cares of the heart which bubble up from its lowest depths, and drive away from the eyes of the mind with the hand of gravity, all the motions of trifling thoughts which importunately present themselves, as flies which are flitting around them: and may seek for themselves some secret spot with the Lord within, there to speak with Him silently by their inward longings, when the noise is still from without. 53. Of this secret place of the heart it is said elsewhere; There became silence in heaven for about half an hour. [Rev. 8, 1] For the Church of the Elect is called 'heaven,' which, as it rises to eternal and sublime truths by the elevation of contemplation, abates the tumults of thoughts which are springing up from below, and makes a kind of silence within itself for God. And since this silence of contemplation cannot be perfect in this life, it is said to have been made for half an hour. For whilst the tumultuous noises of thoughts force themselves into the mind against its will, they violently draw the eye of the mind, even when steadily fixed on things above, to view again those of earth. Whence it is written; The corruptible body presseth down the soul, and the earthly habitation weigheth down the sense that museth on many things. [Wisd. 9, 15] This silence is therefore well described as having been made not for a whole, but for 'a half hour:' because contemplation is never perfected here, however ardently it be begun. Which is also suitably described by the Prophet Ezekiel, who witnesses that he saw in the hand of a man, for the measure of the city built on the mountain, a reed of six cubits and a span. [Ez. 40, 5] For the Church is in truth situated on the mountain of the Elect, because it is not founded on the lowest desires. But what is pointed out by the cubit, except work, and what by the number six but the perfection of the work, because the Lord also is said on the sixth day to have completed all His works? What therefore does the span beyond the six cubits suggest, but the power of contemplation, which shews to us already the beginning of the eternal and seventh rest? For because the contemplation of eternal things is not here perfected, the measure of the seventh cubit is not completed. Because therefore the Church of the Elect completes all things which require to be done, the city presents itself as placed in six cubits on the mountain. But because it here beholds as yet only the beginnings of contemplation, of the seventh cubit it reaches only the span. 54. But it ought to be known that we do not at all reach the height of contemplation, if we cease not from the oppression of outward care. We do not at all look into ourselves, so as to know that there is within us one rational part that rules, another animal part which is ruled, unless we are made dead to all outward disturbance by returning to the secresy of this silence. Which silence of ours Adam also when sleeping rightly typified, out of whose side the woman presently came. [Gen. 2, 21. 22.] Because, whoever is hurried forward to the understanding of things within, closes his eyes to visible objects: and he then distinguishes in himself those qualities which ought either to rule manfully, or those which, as being weak, can submit: that there is one part of him which has power to rule as a man, another to be ruled, as a woman. In this silence of the heart, then, while we are awake inwardly by contemplation, we are sleeping, as it were, outwardly. Because then men who are separated, that is who are freed from carnal desires, inhabit this silence of the heart, the Lord gave to this wild ass a house in the solitude, that he might not be oppressed with a crowd of temporal desires. 55. It follows, And his tabernacles in the land of saltness. Saltness is wont to kindle thirst. And because holy men, as long as they dwell in the tabernacles of this life, are inflamed by the daily warmth of their desire to seek their heavenly country, they are said to have their tabernacles in the land of saltness. For they are in truth incessantly inflamed, in order to thirst, they thirst to be satisfied, as it is written, Blessed are they who hunger and thirst after righteousness, for they shall be filled. [Matt. 5, 6] — Morals on the Book of Job, Book XXX Gregory the Dialogist: [ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST - continued] To Whom I have given a house in the solitude, and His tabernacle in the land of saltness. 68. For in the Gentile world, in which there was no Patriarch, no Prophet, there was hardly a man to exercise his reason to gain a knowledge of God. Of this solitude it is said by Isaiah; The desert and the pathless land shall rejoice, and the solitude shall exult and blossom as the lily. [Is. 35, 1] And again it is said of the Church; He will make her desert as delights, and her solitude as the garden of the Lord. [Is. 51, 3] But this same solitude, which, before it knew the true wisdom of God, had brought forth saltness, is mentioned again as a land of saltness; because it produced no verdure of good understanding, and savoured only of what was wrong. He receives therefore his house in the solitude, and His tabernacle in the land of saltness, because God when Incarnate for men, forsook Judaea, and possessed the hearts of the Gentiles. Whence it is said to Him by the voice of the Father, through the Prophet; Ask of Me, and I will give thee the heathen for Thine inheritance, and the ends of the earth for Thy possession. [Ps. 2, 8] Who, as He is God, gives all things with the Father, as He is Man, receives of the Father among all things, as it is written; He hath given Him authority to execute judgment also, because He is the Son of man. [John 5, 27] And it is written again; Knowing that the Father had given all things into His hands. [John 13, 3] Or as He Himself says; All that the Father giveth Me shall come to Me. [John 6, 37] But if it is now asked what is the difference between a house and a tabernacle; a house is for a dwelling place, a tabernacle for a journey. He possessed therefore on His coming the hearts of the Gentiles as if they were tabernacles, but, strengthening them by righteousness, He made them His house by inhabiting. — Morals on the Book of Job, Book XXX Augustine of Hippo: "I gave him for habitation the wilderness, and for retreat the arid plains. This is why he exclaims, "My soul is thirsty for you." " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He scorneth the multitude of the city. 56. To scorn the multitude of the city, is to avoid the evil employments of human conversation, so as no longer to take pleasure in imitating the abandoned manners of earthly men, who, through the abundance of iniquity, are many. For they desire to enter, with the few, the narrow gate, and seek not, with the many, to enter the broad roads which lead to destruction. For they carefully behold by Whom, and for what, they are created; and from a right consideration of the image they have received, they disdain to follow the vulgar herd. Whence it is said by the voice of the Bridegroom to the Bride, in the Song of Songs, If thou knowest not thyself, O beautiful among women, go forth, and go thy way after the footsteps of the flocks, and feed thy kids. [Cant. 1, 8] For she who is beautiful among women knows herself, when every Elect soul, though placed amongst sinners, remembers that it was fashioned after the image and similitude of its Creator, and goes on, in accordance with the similitude it has perceived. But if it knows not itself, it goes forth; because, being expelled from the secret recess of its own heart, it is dissipated by outward objects of desire. But when it has gone forth, it goeth after the footsteps of the flocks, because namely, forsaking its own inward thoughts, it is led to the broad way, and follows the examples of the peoples. And it no longer feeds lambs, but kids, because it strives to nourish, not the harmless thoughts of the mind, but the evil motions of the flesh. Because then every Elect and continent person scorns to go after the footsteps of the herds, let it be rightly said, He scorneth the multitude of the city. Where it is also fitly subjoined; He heareth not the cry of the exactor. 57. What other exactor can be understood, but the devil, who once offered to man in paradise the coin of evil persuasion, and seeks to exact from him daily the guilt of this debt? The word of this exactor is the beginning of evil persuasion. The cry of this exactor is temptation, no longer gentle, but violent. This exactor cries out, when he tempts mightily. Not to hear then the voice of the exactor, is not at all to consent to the violent emotions of temptations. For a man would hear, if he were to do the things which he suggests. But when he scorns to do perversely, it is rightly said, He heareth not. the cry of the exactor. 58. But some persons in this place wish the belly to be understood by the exactor. For it exacts from us a kind of debt; because it requires even by nature the daily fruit of human labour to be spent on it. Whilst abstinent men, then, who in this place are typified by the word 'wild ass,' repress by force the desires of the appetite, they contemn, as it were, the words of the clamouring exactor. But since many contests of virtues against innumerable vices befal the continent man, why, in speaking of the cry of the exactor being despised, is it said of the belly alone, that he restrains its impulse and assault, except that no one gains the palm of the spiritual contest, unless he has first conquered the incentives of the flesh, by afflicting the concupiscence of the belly? For we cannot stand up to the conflict of the spiritual contest, unless the enemy who is posted within, that is to say, the appetite of gluttony, is first conquered; because if we overthrow not those evils which are nearer to us, we doubtless proceed in vain to attack those which are further off. For war is in vain waged in the plain against outward foes, if a treacherous citizen is retained within the very walls of the city. The mind also of the combatant is itself kept back, by the grievous disgrace of confusion, from engaging in the spiritual contest, when, feeble in its battle with the flesh, it is wounded and overcome by the swords of gluttony. For when it sees itself defeated by trifles, it is ashamed to engage in greater dangers. 59. But some, ignorant of the order of the contest, neglect to tame their appetite, and proceed at once to spiritual battles And though they sometimes display many acts of great bravery, yet from the sin of gluttony ruling over them, they lose, by the allurement of the flesh, all that they have done boldly; and, while the belly is not restrained, all their virtues are overwhelmed at once by the lust of the flesh. Whence it is written also of the victory of Nahuchodonosor, The chief of the cooks destroyed the walls of Jerusalem. [2 Kings 25, 8] For what does Scripture signify and express by the walls of Jerusalem, but the virtues of a soul which is tending to the vision of peace? Or who is understood by the chief of the cooks, but the belly, which is served with most diligent care by cooks? The chief of the cooks then destroys the walls of Jerusalem, because the belly, when it is not restrained, destroys the virtues of the soul. Hence is it that Paul was withdrawing the strength of the chief of the cooks, who was contending against the walls of Jerusalem, when he was saying, I chastise my body, and bring it into subjection, lest perchance having preached to others, I myself become a cast-away. [l Cor. 9, 27] Hence he also premised, saying, I so run, not as uncertainly, so fight I, not as if beating the air. [ib. 26] Because when we restrain the flesh, we beat with these blows of our abstinence not the air, but unclean spirits; and when we subject that which is within us, we inflict blows on adversaries set without. Hence is it that when the king of Babylon orders the furnace to be kindled, he commands a heap of bitumen, tow, pitch, and firebrands to be furnished. But yet he consumes not in this fire the abstinent youths; [Dan. 4, 27] because, though the ancient enemy presents to our view innumerable desires of dainties, to increase the fire of lust, yet the grace of the Holy Spirit breathes into holy minds, in order that they may remain uninjured by the heats of carnal concupiscence: so that though the flame may burn so far as to tempt the heart, yet the temptation may not blaze forth as far as to consent. 60. It should also be known, that the vice of gluttony tempts us in five ways. For it sometimes anticipates the seasons of want: but sometimes does not anticipate them, but seeks for daintier food. Sometimes it looks for those things, which must be taken, to be prepared more carefully; but sometimes it agrees with both the quality of, and the season for, its food, but exceeds, in the quantity of what is to be taken, the measure of moderate refreshment. But sometimes that which it longs for is even of a baser kind, and yet it sins more fatally through the heat of unbounded desire. For Jonathan deserved in truth the sentence of death from the mouth of his father, because in staking honey he anticipated the time which had been fixed for eating. [l Sam. 14, 44] And the people which had been brought out of Egypt, died in the desert, because it despised the manna, and sought for fleshly food, which it counted more delicate. And the first fault of the sons of Eli arose from this, that the servant, at their desire, would not receive cooked meat for the priest, after the ancient custom, but sought for raw flesh, for him to serve up with greater daintiness. [1 Sam. 2, 15] And when it is said to Jerusalem, This was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance, [Ez. 16, 49] it is plainly shewn that she forfeited her salvation, because, with the sin of pride, she exceeded the measure of moderate refreshment. And Esau lost the glory of the birth-right, because he desired mean food, namely, lentils, with great eagerness of longing; and when he preferred this, even to selling his birth-right, he shewed with what eagerness he was panting after it. [Gen. 25, 34] For it is not the food, but the desire that is in fault. Whence also we frequently take some delicate fare without blame, and take a taste of meaner food, not without guilt of conscience. For this Esau, whom we have spoken of, lost in truth his birth-right, through lentils, and Elias preserved the virtue of his body by eating flesh in the desert. Whence also the ancient enemy, because he knows that it is not food, but the desire of food, that is the cause of damnation, both subjected the first man to himself, not with flesh, but an apple; and tempted the second Man not with flesh, but with bread. Hence it is that the fault of Adam is commonly committed, even when mean and worthless food is taken. For it is not Adam alone who has received the prohibiting command to abstain from the forbidden fruit. For when God points out certain aliments as injurious to our health, He, by a kind of sentence, forbids us to use them. And while we desire and taste noxious food, what else do we do in truth but eat of what is forbidden? 61. Those things must therefore be taken, which the necessity of nature requires, and not those which gluttony suggests. But it is a great effort of discretion to give this exactor something, and yet to refuse him something: both to restrain gluttony by not giving, and by giving to support nature. And this discretion is perhaps suggested, when it is said; He heareth not the cry of the exactor. For the word of this exactor is the necessary demand of nature. But his cry is the appetite of gluttony going beyond the measure of necessity. This wild ass then hears the word of this exactor, and hears not his cry; because a discreet and abstinent man both supplies his belly so far as to temper his need, and restrains it from pleasure. 62. But it should be known that pleasure so veils itself under necessity, that a perfect man can scarce discern it. For whilst necessity asks for a debt to he paid, pleasure secretly demands a longing to be fulfilled; it hurries the appetite onward the more fearlessly, the more it conceals itself under the creditable profession of relieving a necessity. But frequently pleasure secretly attached follows behind in the very course of eating; though sometimes impudently free it endeavours even to go first. But it is easy to discover when pleasure anticipates its necessity, though very difficult to discern when it secretly connects itself with that very eating which is necessary. For at that time, when the demand of necessity is paid, because pleasure is, through eating, blended with necessity, it is not known what necessity demands itself, and what (as has been said) pleasure secretly demands. But we frequently both distinguish them, and yet, from knowing that they are mutually connected together, take pleasure, when hurried beyond proper bounds, in being wittingly deceived: and whilst the mind flatters itself on the necessity, it is deceived by pleasure. For it is written; Make not provision for the flesh in the desires thereof. [Rom. 13, 14] That therefore which is forbidden to be done in desire, is yielded in necessity. 63. But often, whilst we incautiously condescend to necessity, we are enslaved to desires. And sometimes, while we endeavour to oppose our desires too immoderately, we increase the miseries of necessity. For it is necessary for a man so to maintain the citadel of continence, as to destroy, not the flesh, but the vices of the flesh. For frequently, when the flesh is restrained more than is just, it is weakened even for the exercise of good works, so as to be unequal to prayer also or preaching, whilst it hastens to put out entirely the incentives of vices within itself. For this very man, whom we hear outwardly, we have as the assistant of our inward intention, and both the motions of wantonness are within it, and there also abound in it the appliances of good works. But often, whilst we attack an enemy therein, we kill a citizen also whom we love; and often while we spare, as it were, a fellow-citizen, we nurture an enemy for battle. For our vices become proud upon the same food, on which our virtues are nourished and live. And when a virtue is nourished, the strength of our vices is frequently increased. But when unbounded abstinence weakens the power of vices, our virtue also faints and pants. Whence it is necessary for our inward man to preside, as a kind of impartial arbiter between itself, and him whom it hears without: in order that its outward man may both be always able to serve at its appointed ministry, and never proudly oppose it with unshackled neck; nor be moved if it whispers any suggestion, provided it always tramples it down with the heel of authority stamped upon it. And thus, whilst we allow our vices, when checked, to struggle against us, and yet prohibit their engaging with us on equal terms, it comes to pass that neither our vices prevail against our virtue, nor does our virtue again settle down to rest with entire extinction of our vices. In which way alone our pride is utterly extinguished, because though it may serve for victory, yet a continual fight is reserved for us, to keep down the pride of our thoughts. And hence, because every abstinent person both complies with the demands of necessity, and yet opposes violent pleasure, it is well said in this place also by the voice of the Lord, He heareth not the cry of the exactor. — Morals on the Book of Job, Book XXX Gregory the Dialogist: [ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST - continued] He scorneth the multitude of the city. 69. That is, He despises the customs of human conversation. For having been made a Man amongst men, He refused to observe the practice of men. For He was therefore made a Man amongst us, not only to redeem us by the shedding of His blood, but also to change us by setting an example. He found therefore one thing in our conversation at His coming, and taught us another by His life. For all the progeny of the haughty race of Adam were striving to seek after the prosperity of the present life, to avoid its adversities, to escape disgrace, to follow glory. The Incarnate Lord came amongst them courting adversity, scorning prosperity, embracing insults, flying from glory. For when the Jews had wished to make Him their king, He shrunk from being a king. But when they were endeavouring to kill Him, He came of His own accord to the scaffold of the cross. He therefore avoided that which all seek after, He sought after that which all avoid; He caused all to marvel that both He Himself rose again when dead, and by His death raised others from death. For there are in truth two lives of a man who exists in the body, one before death, the other after the resurrection; one of which all practically knew, but knew not the other; and mankind were directing their thoughts to that only which they knew. The Lord came in the flesh, and while He took on Himself the one, He pointed out the other. While He took on Himself that which was known to us, He pointed out to us that which was unknown to us. For by His dying He practised that life which we possess, by rising again He disclosed that life for which we are to seek, instructing us by His example, that this life which we pass before our death, is not to be loved on its own account, but to be tolerated on account of the other. Because then, by practising a new conversation amongst men, He followed not the customs of Babylon, it is well written of Him, He scorneth the multitude of the city. 70. Or certainly, because He forsook the many who were wandering along the broad way, and chose the few who were walking through narrow paths. For to 'scorn the multitude of the city,' is to reject from a share in His Kingdom that portion of mankind which enters the broad way, which also through the abundance of iniquity is many. It follows; He heareth not the cry of the exactor. 71. As was said before, what exactor can be understood in this place, but the devil? who by his wicked persuasion held out the hope of immortality, but by deceiving exacted the tribute of death; who by his persuasion introduced sin, by his cruelty exacts punishment. The word of this exactor is his crafty persuasion of man before death, but his 'cry' is his violent seizure of him after death. For those whom he secretly intercepts before death, he violently hurries to share with him his punishment after death. But because the Lord when drawing near to death feared not the violent assaults of this exactor, (as He Himself says, For the prince of this world cometh and hath nothing in Me,) [John 14, 30] it is well said, He heareth not the cry of the exactor. For the exactor of mankind came to Him, because he saw Him to be a man. But Him Whom He believed to be a man despised for His weakness, he felt, by his power, to be above man. 72. Laban doubtless represented this exactor, when coming with wrath, he demanded his idols which were with Jacob. [Gen. 31, 30] For Laban is interpreted 'whitening.' But the devil is appropriately understood by whitening, who though dark through his deserts, transforms himself into an angel of light. [2 Cor. 11, 14] Him did Jacob serve, that is, the Jewish people, on the part of the reprobate, from whose flesh the Lord Incarnate came. But by Laban can this world also be represented, which follows Jacob with fury, because it endeavours to oppress by persecution all the Elect, who are members of our Redeemer. Jacob carried off the daughter of this person, that is, either of the world or of the devil, when Christ united to Himself the Church from the Gentile world. Whom he takes away also from the house of her father, because He says to her by the Prophet; Forget thine own people, and thy father's house. [Ps. 45, 10] But what is designated by idols but avarice? Whence it is said by Paul; And covetousness, which is idolatry. [Col. 3, 5] Laban therefore on coming found not the idols upon Jacob, because when the devil displayed the treasures of the world, he found not in our Redeemer the traces of earthly concupiscence. [Gen. 31, 33] But those idols which Jacob had not, Rachel covered by sitting. [ib. 34] For by Rachel, which also means 'a sheep,' is typified the Church. But to sit, is to seek after the humility of penitence, as it is written; Arise, after ye have sat down. [Ps. 127, 2] Rachel therefore covered the idols by sitting, because Holy Church, by following Christ, covered, with penitence, the vices of earthly concupiscence. Of this covering of vices it is said by the Psalmist; Blessed are they whose iniquities are forgiven, and whose sins are covered. [Ps. 32, 1] That Rachel then signified us, who press down idols by sitting, if we condemn the sins of covetousness by penitence. But this covetousness is not wont to befal those, who run like men in the way of the Lord, to whom it is said; Do manfully, and let your heart he strengthened;[Ps. 31, 24] but those especially who walking, as it were, with effeminate step, are relaxed by the blandishments of the world. Whence also in that place these are the words of this same Rachel, According to the custom of women it now is happening to me. [Gen. 31, 35] Laban therefore finds not the idols upon Jacob, because the crafty exactor found nothing to blame in our Redeemer. Of which exactor it is said to our Redeemer by the Prophet, when He was delivering the Gentile world from his dominion; For thou hast overcome the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor, as in the day of Madian. [Is. 9, 4] For the Lord in rescuing the Gentile world, overcame the yoke of its burden, when He delivered it, by His coming, from that bondage to the tyranny of the devil. He overcame the rod of its shoulder, when He kept his blow, which was oppressing it heavily in consequence of wickedness, from redeemed mankind. He overcame the sceptre of its oppressor, when He swept away from the heart of the faithful, that kingdom of the same devil, who had been wont to exact the due tribute of punishments for the fatal perpetration of sins. 73. But let us hear how these things were done. It is immediately subjoined, As in the day of Madian. I think it will not be amiss if we consider at greater length this war of the Madianites, which was intentionally introduced by the Prophet in comparison with the coming of the Lord. For in the book of Judges Gedeon is described as having fought against the Madianites. [Judg. 7, 1-22] When he was bringing forth the multitude of the army to war, he was ordered by a Divine admonition, to remove from the conflict of battle all whom on coming to the water he beheld drinking the water with bended knees. And the result was, that only three hundred men remained, who had drunk the water in their hands, standing. With these he proceeds to the battle, and he equipped them not with arms, but with trumpets, lamps, and pitchers. For, as is there written, they placed the lighted lamps in the pitchers, and held their trumpets in their right hand, but their pitchers in their left, and on coming close to their enemies, they sounded with the trumpets, they brake the pitchers, the lamps appeared: and their enemies alarmed on one hand with the sound of the trumpets, and on the other by the glittering of the lamps, were turned to flight. Why then is it that such a battle is brought forward by the Prophet, and why is victory in that battle compared to the coming of our Redeemer? Did the Prophet intend to point out to us that that victorious battle under the command of Gedeon was a type of the coming of our Redeemer? Such deeds were doubtless there wrought, which, the more they exceed the usual mode of fighting, are the less removed from the mystery of prophecy. For who ever went forth to battle with pitchers and lamps? Who, when going against arms, ever abandoned his arms? These things would have been truly absurd to us, had they not been terrible to the enemies. But we have learned by the evidence of the victory itself, not to regard these things which were done as of little account. Gedeon, therefore, coming to the battle, signifies to us the coming of our Redeemer, of Whom it is written; Lift up, O princes, your gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. Who is this King of Glory? The Lord strong and mighty. The Lord mighty in battle. [Ps. 24, 7. 8.] He prophesied of our Redeemer, not only by his doings, but also by his name. For Gedeon is interpreted 'going about in the womb.' For our Lord embraces all things by the power of His majesty, and yet He came, through the grace of the dispensation assuming man's nature in the womb of the Virgin. Who then is He Who goes about in the womb, except Almighty God, redeeming us by His own dispensation, embracing all things by His Godhead, and taking man's nature in the womb? In which womb He was both Incarnate, and not confined; because He was both within the womb by the substance of His infirmity, and beyond the world by the power of His majesty. But Madian is interpreted 'from judgment.' For that His enemies were to be repulsed and destroyed, was not from the imperfection of their conqueror, but from the judgment of Him, Who judgeth rightly. And for this reason they are called 'from judgment:' because, being aliens from the grace of the Redeemer, they bear, even in their designation, the desert of just condemnation. 74. Against these Gedeon proceeds to battle with three hundred men. The plenitude of perfection is usually understood by the number 'hundred.' What then is designated by the number hundred taken thrice, except the perfect knowledge of the Trinity? For with those our Lord destroys the adversaries of the faith, with those comes down to the contests of preaching, who can understand Divine truths, who know how to think accurately of the Trinity, Which is God. But we must observe, that this number three hundred is comprised in the letter Tau, which bears a resemblance of the cross. For if there were added over the transverse line, the projecting part of the cross, it would no longer be a resemblance of the cross, but the cross itself. Because then that number of three hundred is comprised in the letter Tau, and by the letter Tau, as we have said, a resemblance of the cross is set forth, by those three hundred followers of Gedeon, those persons are not inappropriately designated, to whom it is said, If any man will come after Me, let him deny himself, and take up his cross, and follow Me. [Luke 9, 23] And these take up the cross more truly, as they follow the Lord, the more severely they both tame themselves, and are tortured with the compassion of charity towards their neighbours. Whence it is said also by the prophet Ezekiel, Mark Tau upon the foreheads of the men that groan and lament. [Ez. 9, 4] Or certainly, by these three hundred who are comprised in the letter Tau, it is expressed that the sword of the enemy is overcome by the wood of the cross. And they are brought to the river, to drink the waters; and whoever drank the waters with bended knees, were removed from the struggle of war. For by the waters is designated the doctrine of wisdom, but by the unbended knee righteous conduct. They therefore who are reported to have bent their knees, while drinking the water, retired from the strife of battles, having been forbidden; because Christ proceeds to battle against the enemies of the faith, with those who when they drink the streams of doctrine, distort not the uprightness of their actions. For all are said at that time to have drunk the water, but not all to have stood with unbended knee. And they who bent their knees, while they were drinking the waters, were rejected, because, as the Apostle witnesses, For not the hearers of the law are just before God, but the doers of the law will be justified. [Rom. 2, 13] For since dissoluteness of conduct is, as we have said, signified by this very bending of the knees, it is rightly again said by Paul, Lift up the hands that hang down, and the feeble knees, and make straight steps with your feet. [Heb.12, 12] They therefore proceed, under Christ as their leader, to battle, who exhibit in their conduct that which they profess with their mouths, who drink spiritually the streams of doctrine, and yet are not carnally distorted by wicked works; because, as it is written, Praise is not seemly in the mouth of a sinner. [Ecclus. 15, 9] 75. They go forth therefore to battle with trumpets, with lamps, and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets, and the pitchers were held in their left hands. But lamps were placed within the pitchers; but, when the pitchers were broken, the lamps appeared, and by their flashing light the affrighted enemies are put to flight. By the trumpets is designated therefore the loud voice of preachers, by the lamps the brightness of their miracles, by the pitchers the frailness of their bodies. For our Leader led forth with Him, to the contest of preaching, such as by making light of their bodily safety, would overthrow their enemies by dying, and would overcome their swords, not by arms, not by words, but by patience. For our Martyrs came armed under their Leader to battle, but armed with trumpets, with pitchers, with lamps. And they sounded with their trumpets, when preaching; they broke their pitchers, when exposing their bodies to dissolution by the swords of the enemy in their suffering; they shone forth with lamps, when after the dissolution of their bodies they flashed forth with miracles. And their enemies were presently put to flight, because, when they beheld the bodies of dead Martyrs glittering with miracles, they were overpowered by the light of truth, and believed that which they had impugned. They sounded therefore with the trumpets, that the pitchers might he broken; the pitchers were broken, that the lamps might appear; the lamps appeared, that the enemies might be put to flight. That is, the Martyrs preached, till their bodies were dissolved in death; their bodies were dissolved in death, that they might shine forth with miracles; they shone forth with miracles, that they might overthrow their enemies with divine light; so that they might no longer stand up and resist God, but submit to, and be afraid of, Him. 76. And it must he observed, that the enemies stood firm before the pitchers, but fled before the lamps; doubtless because the persecutors of Holy Church resisted the preachers of the faith while yet in the body, but were put to flight by the miracles which were manifested after the dissolution of their bodies, because, terrified by fear, they ceased from persecuting the faithful. They were afraid, in truth, at the lamps of miracles which appeared, when the pitchers of their bodies had been broken, at the preaching of the trumpets. 77. We must also notice that which is there written; that they held the trumpets in their right hand, but the pitchers in their left. For we are said to have on the right hand, whatever we consider a great thing; but on the left, that which we regard as nothing. It is therefore well written in that place, that they held the trumpets in their right hand, but the pitchers in their left; because the Martyrs of Christ consider the grace of preaching as a great thing, but the benefit of their bodies as of the least moment. But whoever thinks more of the benefit of the body, than of the grace of preaching, holds the trumpet in his left hand, but the pitcher in his right. For if the grace of preaching is attended to in the first place, and in the next place the benefit of the body, it is certain that the trumpets are held in the right hand, and the pitchers in the left. Hence the Lord says in the Gospel, Neither do they light a candle, and put it under a bushel, but on a candlestick. [Matt. 5, 15] For by a bushel is understood temporal advantage, but by a candle the light of preaching. To place therefore a light under a bushel, is, for the sake of temporal advantage, to conceal the grace of preaching, which none of the Elect surely does. And it is well there added, But upon a candlestick. For by a candlestick is designated the position of the body, on which a candle is placed above, when the duty of preaching is preferred to the body. It is therefore well said by the Prophet, Thou hast overcome the sceptre of his oppressor, as in the day of Madian. [Is. 9, 4] But since we have made a long digression for the sake of expounding the testimony of the Prophet, let us return to the regular order of our work. After, therefore, it was said, He heareth not the cry of the exactor; because, namely, our Lord when manifested in the flesh despised the snares of the great enemy, He rightly subjoins what He did further in behalf of His Elect. — Morals on the Book of Job, Book XXX Augustine of Hippo: "He disdains the tumult of the city," which Scripture calls Babylon, and which walks by the broad path of perdition (2). "And do not hear the cries of the exacter. " He owes nothing to anyone. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He looks round on the mountains of his pasture. 64. The mountains of his pasture are the lofty contemplations of inward refreshment. For the more holy men abase themselves outwardly with contempt, the more abundantly are they supported within with the contemplation of revelations. Whence it is written; He hath disposed the ascents in his heart in the valley of tears; [Ps. 84, 6] because those, whom the valley of humility outwardly imprisons in tears, the ascent of contemplation elevates within. The mountains of pasture are also the lofty powers of angels: which therefore refresh us here by ministering and assisting, because they are fattened there with the inward dew of contemplation. And because, by the bounty of God, they protect us in every contest, they are well said to be beheld around. For we behold them present on all sides around us, by whose defence we are protected against our adversaries on every side. The mountains of pasture can be taken, still further, for the lofty sentences of Holy Scripture, of which it is said by the Psalmist; The high hills for the stags, [Ps. 104, 18] because those who know already how to make the leaps of contemplation, ascend the lofty summits of the Divine sentences, as the tops of mountains. And because the feeble cannot reach in truth to these tops, it is there rightly subjoined, the rock is a refuge for the urchins, because, namely, their understanding does not sublimely exercise the feeble, but faith alone in Christ humbly keeps them in. It follows; He searcheth after every green thing. 65. For parched in truth are all things, which, fashioned for a time, are dried up from the sweetness of the present life by the coming end, as if by the summer sun. But those are called green, which fade not away by any shortness of existence. For this wild ass then to seek every green thing, is for each holy man, despising transitory things, to long for those which are to endure for ever. — Morals on the Book of Job, Book XXX Gregory the Dialogist: [ALLEGORICAL INTERPRETATION OF THE WILD ASS AS CHRIST - continued] He looketh around on the mountains of His pasture. 78. Mountains we understand to be all the lofty ones of this world, who were swollen in their hearts with earthly loftiness. But since the Lord engrains even such, when converted, into the body of His Church, and, turning them from their former pride, transforms them into His own members, these are mountains of His pasture; doubtless, because He is satisfied with the conversion of the wandering, and the humility of the proud. As He Himself says, My meat is to do the will of Him that sent Me. [John 4, 34] And as He commanded the Apostles, when sent forth to preach, saying, Labour not for the meat which perisheth, but for that which endureth unto eternal life. [John 6, 27] Of these mountains it is said by the Prophet, The Lord will not reject His people, for in His hand are all the ends of the earth, and the heights of the hills He beholdeth. [Ps. 95, 4. LXX.] For the heights of the mountains are surely the loftinesses of the proud. Which the Lord is said to behold, that is, to change from their iniquity for the better. For the Lord converts the person whom He looks on. Whence it is written, The Lord turned, and looked upon Peter; and Peter remembered the word of the Lord, how He had said, Before the cock crow thou shalt deny Me thrice; and he went out, and wept bitterly. [Luke 22, 61. 62.] And as Solomon says, A King that sitteth on the throne of judgment, scattereth away all evil with His look. [Prov. 20, 8] Of this looking at the mountains it is said again by the Prophet, The mountains melted like wax from the face of the Lord; [Ps. 97, 5] because, after the hardness of their perversity, they were melted by the Divine fear, and subsided from their former rigid swelling. 79. But we must observe, that He does not say, 'beholdeth,' but looketh round on the mountains of His pasture. For the Lord was in truth Incarnate in Judaea, which was placed in the midst of the nations. And He therefore looked round on the mountains, because He gathered together, from the whole body of the Gentiles, the proud of this world situated every where around. He feeds therefore in these mountains; because He is satiated with the good works of the converted, as if with green herbs. Hence is it that it is said to Him by the voice of the Bride in the Song of Songs, Shew me where Thou feedest, where Thou liest at noon. [Cant. 1, 7] For the Lord is fed, when He is delighted with our good deeds. But He lies down at noon, when, after the heart of the reprobate burning with carnal desires, He finds the cool refreshment of holy thought in the breasts of His Elect. For Matthew had been a kind of mountain, when he was swelling with the profits of the custom house; of whom it is also written, that after he believed, he invited our Lord into his house, and made a great feast. [Luke 5, 29] This mountain therefore produced for this wild ass the herbs of green pasture, because he fed Him outwardly with a feast, and inwardly with banquets of virtues. And this is set forth still more fully, when it is subjoined; He searcheth after every green thing. 80. For He deserts the parched places, and searches for every green thing. For parched are those hearts of men, which, planted in the perishing hope of this world, have no assurance of eternity. But those flourish, which cling to that inheritance of which the Apostle Peter says; To an inheritance incorruptible, undefiled, and that fadeth not away. [1 Pet. 1, 4] For they are more truly green, the more they plant the root of thought in the portion of an inheritance that fadeth not away. Let every one therefore, who dreads being parched within, fly from the barren desires of this world without. Let every one who longs to be sought for by the Lord, seek for his eternal home, and become verdant in the inward plantation of his heart. 81. Let this twofold exposition of the wild ass he sufficient. But it must he left to the judgment of the reader, which he thinks best to select. But if he chance to scorn the meaning of either exposition, I will willingly myself follow my reader, as a pupil his master, if he thinks more accurately and truly. Because whatever I find he knows better than myself, I believe it to be vouchsafed as a special gift to myself. For all we, who endeavour, full of faith, to utter something concerning God, are organs of truth: and it is in the power of this same Truth, whether It utters Its voice through me to another, or through another to me. For dwelling in the midst of us it deals alike with all, even though they live not alike, and often touches one person to hear plainly what It has spoken by another, but often touches another, to utter something clearly to be heard by others. 82. Power of speech is often given to a teacher, for the sake of his hearer, and skill in speaking is often taken away from a teacher, on account of the guilt of his hearer. Let not the teacher then be puffed up with pride in these cases in which he preaches copiously, lest his tongue be perchance filled, not for his own, but for his hearers' sake; and let not a hearer be angry, in cases in which a teacher speaks barrenly, lest the tongue of the teacher perchance be dumb, not for his own, but his hearers' rejection. For power of speech is given even to bad teachers for the sake of a good hearer, just as words of preaching were able to abound to the Pharisees, though it was written of them, All therefore whatsoever they have said to you, observe and do: but do not after their works. [Matt. 23, 3] But skill in speaking is taken away even from good teachers, for the rejection of their hearers. As is said to Ezekiel against Israel; I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, and shalt not be as a man reproving, for it is a provoking house. [Ez. 3, 26] 83. But the word of preaching is sometimes granted on account of both, sometimes withdrawn on account of both. For it is given on account of both, as is said by the voice of God to Paul amongst the Corinthians; Be not afraid, but speak. [Acts 18, 9] And a little after, For I have much people in this city. [ibid. 10] But it is withdrawn on account of both, as Eli the priest both knew the wicked conduct of his children, and exercised not the fitting language of reproof, when these the guilt of their sin, and him the punishment of his silence, was plainly about to mulct with the suffering of death. When we know not therefore, amongst these cases, either for whom the fervour of speech is given, or on whose account it is withdrawn, the one safe remedy is, neither to pride ourselves on those gifts which we have received beyond others, nor yet to make jest of another for having received less: but to walk gravely and steadily, with the firm-fixed foot of humility. Because we are in this life the more truly learned, the more we know that our learning cannot be supplied to us from ourselves. Why should therefore any one be proud of his learning, who knows not either when it is given to any one by a secret sentence, or when it is withdrawn? For though fear seems to be always far removed from security; yet there is nothing safer for us than ever to feel fear, under the prevalence of hope, lest our mind should from want of caution plunge itself into sin through desperation, or fall headlong through boasting of its gifts. For the more humbly a man trembles for himself, together with hope, before the eyes of the strict and merciful Judge, the more firmly does he stand in Him. — Morals on the Book of Job, Book XXX Augustine of Hippo: "He contemplates the mountains where his pastures are:" the beauties of Revelation. "And search the green hills:" all that lasts forever. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: "Is the unicorn willing to serve you?" This animal, as is reported, is similar to an ox and is found in the austral regions, armed with a single horn. In the unicorn, whoever is not subjected at all to the bondage of the world is covertly represented. It is said to be provided with a single horn, because there is only one truth for the righteous. Again the human soul is compared with the unicorn, and it must be defined as endowed with a single horn if it is led by a single movement to the top. Moreover, it is said that the unicorn cannot be caught as its strength and dangerousness are extreme. However, the virgin hunter can win it, after being captured by the pleasure of beauty. So the soul is caught by the things that it has loved. — COMMENTARY ON Job 39:9 Gregory the Dialogist: Will the rhinoceros be willing to serve thee? 2. For the rhinoceros is quite of an untamed nature, so that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it. But its name when interpreted means in the Latin tongue, 'a horn on the nostril.' And what else is designated by the nostril, but folly; what by the horn, but pride? For that folly is usually understood by the nostril, we have learned on the evidence of Solomon, who says; As a ring of gold in a swine's nostrils, so is a beautiful and foolish woman. [Prov. 11, 22] For he saw heretical doctrine shining with brilliancy of eloquence, and yet not agreeing with the proper understanding of wisdom, and he says, A ring of gold in a swine's nostrils; that is, a beautiful and involved expression in the understanding of a foolish mind: from which gold depends, through its eloquence, but yet, through the weight of earthly intention, like a swine, it looks not upwards. And he proceeded to explain it, saying, A beautiful and foolish woman: that is, heretical teaching; beautiful in words, foolish in meaning. But, that pride is frequently understood by a horn, we have learned on the evidence of the Prophet, who says; I said to the wicked, deal not wickedly, and to the sinners, lift not up your horn. [Ps.75, 4] What is, therefore, designated by this rhinoceros, but the mighty of this world, or the supreme powers themselves of the kingdoms therein, who, elated by the pride of foolish boasting, whilst they are puffed up by false honour without, are made inwardly destitute by real miseries? To whom it is well said; Why boastest thou, O dust and ashes? [Ecclus. 10, 9] But at the very beginning of the rising Church, when the might of the wealthy was raising itself against her, and was panting for her death, with the unboundedness of so great cruelty, when, anxious from so many tortures, and pressed by so many persecutions, she was giving way; who could then believe that she would subdue those stiff and stubborn necks of the haughty, and would bind them, with the gentle bands of faith, when tamed by the yoke of holy fear? For she was tossed about, for a long while, in her beginnings, by the horn of this rhinoceros, and was struck by it, as though to be utterly destroyed. But by the dispensation of Divine grace, she both gained life and strength by death, and this rhinoceros, wearied with striking, bowed down his horn. And that which was impossible to men, was not difficult to God, who crushed the stubborn powers of this world, not by words, but by miracles. For behold we observe daily the rhinoceroses becoming slaves, when we see the mighty of this world, who had before, with foolish pride, relied on their own strength, now subject to God. The Lord was speaking, as it were, of a certain untamed rhinoceros, when He was saying; A rich man will hardly enter into the kingdom of heaven. [Matt. 19, 23] And when it was replied to Him; And who will be able to be saved? He immediately added; With men this is impossible, but with God all things are possible. [ib. 25. 26.] As if He were saying; This rhinoceros cannot be tamed by human strength, but yet it can be subdued by Divine miracles. Whence it is here also fitly said to blessed Job, as representing Holy Church; Will the rhinoceros be willing to serve thee? Thou understandest, As Myself, Who bore for a long while with his resisting the preaching of men, but yet suddenly overpowered him with miracles, when thus I willed it. As if He said more plainly; Are they who are proud with foolish haughtiness, subjected to thy preaching, without My assistance? Consider therefore by Whom thou prevailest, and in every thing wherein thou prevailest bow down thy feeling of pride. Or certainly, what wondrous works are wrought at last by the Apostles, who subject the world to God, and bend the pride of the mighty of this world, when subdued to His power, is brought before the notice of blessed Job, to bring down his confidence, in order that blessed Job may think the less highly of himself, the more he beholds such stubborn souls gathered together to God by others, Let Him say then; Will the rhinoceros be willing to serve thee? Thou understandest, As it will serve Me, by means of those, whom I shall have sent. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Will the rhinoceros be willing to serve thee? [MYSTICAL INTERPRETATION] 29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, therefore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a more abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the 'monoceros' in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the voice of the Prophet, says; Save Me from the lion's mouth, and My humility from the horns of the unicorns. [Ps. 22, 21] For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish pride confided in the works of the Law, in opposition to the preaching of the truth. It is said therefore to blessed Job, as a type of the Church; Will the rhinoceros be willing to serve thee? 30. As if it were said more plainly; Dost thou bend under the rule of thy preaching that people whom thou beholdest boasting, with its foolish pride, in the death of the faithful? Thou understandest, As Myself, Who both behold it raised against Me with its single horn, and yet subdue it to Myself, at once, whenever I will. But we set forth this point the better, if we pass from generals to particulars. Let that Paul therefore be brought before our notice, out of this people, both first in his pride, and afterward as a striking witness in his humility; who when he unwittingly exalted himself against God, as if on his keeping the Law, carried a horn on his nostril. Whence also, when afterwards he was bowing down this horn of his nostril by humility, he says; Who was before a blasphemer and a persecutor, and injurious, but I obtained mercy, because I did it ignorantly. [1 Tim. 1, 13] He who trusted that he would please God by his cruelty, carried a horn on his nostrils, as he himself afterwards says, when condemning himself; And profited in the Jews' religion, above many my equals in years, in mine own nation, being more exceedingly zealous of the traditions of my fathers. [Gal. l, 14] But every hunter feared the strength of this rhinoceros; because every preacher dreaded the cruelty of Saul. For it is written; Saul yet breathing threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that, if he found any of this way, men and women, he might bring them bound to Jerusalem. [Acts 9, 1. 2.] When a breath is drawn in by the nostril in order to be given back, it is called 'breathing,' and we often detect by its smell with our nostril that which we behold not with our eyes. This rhinoceros was therefore carrying a horn on his nostril, with which to strike; because, breathing threatenings and slaughter against the disciples of the Lord, after he had killed those who were present, he was seeking for those who were absent. But behold every hunter hides himself before him; that is, every man, who savours of what is reasonable, is put to flight by his opinion of his terror. In order then that he may take this rhinoceros, let the virgin open her bosom, that is, let the Wisdom of God Itself, inviolate in the flesh, of Itself, disclose to him Its mystery. For it is written, that, when he was journeying to Damascus, suddenly there shone round him, at mid-day, a light from heaven, and a voice was uttered, saying, Saul, Saul, why persecutest thou Me? [Acts 9, 4] And he, prostrate on the earth, answered, Who art Thou, Lord? And it is immediately said to him, I am Jesus of Nazareth, Whom thou persecutest. [ib. 5] The Virgin doubtless opened her bosom to the rhinoceros, when the Uncorrupted Wisdom of God disclosed to Saul the mystery of His Incarnation by speaking from heaven and the rhinoceros lost its strength, because, prostrate on the ground, he lost all his swelling pride and when, having lost the sight of his eyes, he is led to Ananias, it is now discovered with what hands of God this rhinoceros is bound: because, namely, he is bound at once with blindness, with preaching, and with Baptism. And he abode by the manger of God, because he scorned not to ruminate on the words of the Gospel. For he says; I went up to Jerusalem with Barnabas, and took Titus with me also. But I went up by revelation, and communicated my Gospel with them. [Gal. 2, 1, 2] And he, who had first heard, when famished, It is hard for thee to kick against the pricks, [Acts 9, 5] having been afterwards tamed by the wonderful power of his rider, obtained strength from the food of the word, and lost the heel of pride. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Do you want the unicorn to serve? The one who is proud here below of his high rank? Christ has been able to subject such men to his power, he has established ministers of his Church. The Greek word used, monokeros, means well "Who has only one horn; He designates the proud. "Will he come to rest in his barn? As one relies on the humility of the One who was born in a barn (3). One is happy there for the forgiveness of one's sins, one forgets the worries of a disorderly conscience. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou bind the rhinoceros with thy band to plough? Or will he break the clods of the valleys after thee? 3. By 'crib' in this place, Holy Scripture itself is, not unfitly, understood; in which holy animals are fed with the food of the word. Of whom it is said by the Prophet; Thine animals will dwell therein. [Ps. 68, 10] Hence also our Lord, when born, was found by shepherds in a manger, because His Incarnation is learned in that Scripture of the Prophets, which refreshes us. This rhinoceros therefore, that is to say, every haughty person, in the beginning of the rising Church, when it heard the sayings of the Patriarchs, the mysteries of the Prophets, and the secrets of the Gospel, made jest of them; because it scorned the more to be confined and fed in the manger of the Preachers, the more it gave itself up to its own pleasures, and occupied the wide plain of its own desperation. It is this wide plain of the proud that Paul well speaks of, when saying, Who despairing, have given themselves over to lasciviousness, to work all uncleanness with greediness. [Eph. 4, 19] For every one gives himself wider range in present evil, the more he despairs of attaining eternal blessings after this life. But Almighty God bore for a long time with this rhinoceros, wandering through the plain of sinful pleasure, and yet, when He willed, suddenly fastened it to His own manger, that being safely confined it might receive the food of life, lest it should entirely lose its life through fatal liberty? For behold we now see that the mighty men of this world, and its chief rulers, willingly hear the preachings of the Lord, that they constantly read them, and every where depart not from His manger; because they transgress not, in their conduct, the precepts of the Lord, which they know either by reading or by hearing, but contentedly submit to stand confined, as it were, near the food of the word, that by feeding and abiding there, they may become fat. But, when we behold this wrought by God's agency, what else do we behold but this rhinoceros abiding at the manger? But since this rhinoceros, after it has received the food of preaching, ought to display the fruit of good works, it is rightly subjoined; Wilt thou bind the rhinoceros with thy band to plough? 4. The bands of the Church, are the precepts of discipline. But to plough, is to cleave with the ploughshare of the tongue the soil of the human breast by earnestness of preaching. This rhinoceros therefore, which was before proud and stubborn, is now bound and fastened by the bands of faith; and he is led from the manger to plough, because he endeavours to make known to others also that very preaching, with which he has himself been refreshed. For we know with what cruelty this rhinoceros, that is to say, this earthly prince, raged against the Lord; and now we know with what humility he prostrates him beneath Him, by the power of the Lord. This rhinoceros was not only bound, but bound to plough: because, in truth, when bound by the bands of discipline, he not only keeps himself from wicked works, but also exercises himself in preaching the holy faith. For behold, as was before said, when we see the rulers and chiefs themselves of human concerns fearing God in their actions, what else do we see them than bound with bands? But when, by the enacting of laws, they cease not to preach that faith which they recently assaulted with persecution, what else do they, but toil at the labours of the plough? 5. We are permitted to see this rhinoceros, that is, this prince of the earth, bound with the bands of faith; how he both wears his horn, by the power of the world, and bears the yoke of faith, by the love of God. This rhinoceros were greatly to be feared, unless he were bound. For he has in truth a horn, but yet he is bound. The lowly have therefore something to love in his bands, the proud have something to fear in his horn. For, as fast bound with thongs, he preserves the gentleness of meekness; but, as supported by the horn of earthly glory, he exercises the dominion of power. But frequently, when he is hurried on by the provocation of anger to strike, he is recalled by heavenly fear. And he rouses himself to fury, by his power being provoked; but because he calls to mind the eternal Judge, he bends himself down with fastened horn. I remember, that I myself have frequently seen, that when this rhinoceros was rousing himself to strike a heavy blow, and was threatening, as it were, with elevated horn, death, banishment, and condemnation to the smaller animals, who were suffering under unbounded dread, he extinguished all the blaze of fury within, on the sign of the cross being suddenly imprinted on his brow, that he was converted and laid aside his threats, and, as bound, acknowledged that he could not proceed to his resolutions. And not only does he subdue all wrath within himself, but he hastens to implant also every thing which is right, in the feelings of his subjects; in order to shew himself, by the example of his own humility, that all should reverence Holy Church from their inmost thoughts. Let it be said therefore to blessed Job; Wilt thou bind the rhinoceros with thy band to plough? As if He plainly said; Dost thou direct the mighty ones of this world, trusting in their foolish pride, to the labour of preaching, and restrain them under the bonds of discipline? Thou understandest, As Myself, who did that, when I willed; Who made My very persecutors, whom I first endured as enemies, to be afterwards themselves the defenders of sound faith. It follows; Or will he break the clods of the valleys after thee? 6. The overlying clods of cultivated land are wont to press down the seeds which have been thrown in, and to stifle them when springing up. By which clods are signified in this place those, who through their own hardness, and deadly life, neither receive themselves the seeds of the word, nor yet allow others to bring forth fruits of the seeds they have received. For every holy preacher, on coming into the world, had, by preaching the Gospel to the poor, ploughed, as it were, the soft lands of the valleys. But the Church, unable to break down the hardness of some of the haughty, was bearing them when oppressed, as clods thrown upon her labours. For many of perverse mind, relying on this very unbelief of earthly princes, were oppressing the rising Church with the weight of evil living, when they were destroying, for a long while, those whom they could, at one time by their damnable examples, at another by threats, at another by blandishments, lest the cultivated soil of the heart of their hearers should attain to the fruit of spiritual seed. But when Almighty God subdued this rhinoceros with his bands, He broke at once by his aid the hardness of the clods. For He presently subjugated the princes of the earth to His faith, and crushed the hard hearts of persecutors, that the broken clods might, as it were, no longer oppress with their hardness, but might crumble and bud forth on receiving the seeds of the word. Whence He now rightly says; Or will he break the clods of the valleys after thee? As if He were saying, As after Me, Who, after I enter the mind of any lofty power, not only render it subject to Me, but also train it to crush the enemies of the faith, that the mighty of this world, being bound with the bands of My fear, may not only continue believers in Me, but may also from zeal for Me crush the hardness of another's heart. 7. But this, which we have said of unbelievers, we observe also in many who are reckoned by the name of faith. For many, placed in the midst of lowly brethren, hold the faith in word only, but while they abandon not the swelling of pride, while they oppress those, whom they can, by the infliction of violence, while they themselves receive not at all the seeds of the word, while others are bearing fruit, but turn the ear of their heart from the voice of the adviser, what else are they, but hardened clods lying in the cultivated valleys? Who are the more wicked, inasmuch as they neither bring forth themselves the fruit of humility, and, what is worse, oppress the lowly who are producing it. To break down the hardness of these, Holy Church, because she suffices not with her own strength, sometimes seeks the assistance of this rhinoceros, that is, of an earthly prince, for him to break down the overlying clods, which the humility of the Churches, like the level of the valleys, is bearing. These clods, therefore, the rhinoceros presses and crushes with his foot, because the religion of the prince crumbles, by its power, the hardness of the wicked and powerful, which the humility of the Church is unable to withstand. And since it is the effect of Divine power alone, that the loftinesses of earthly sovereignty are bowed down, to advance the kingdom of heaven, it is now rightly said, Or will he break the clods of the valleys after thee? — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Wilt thou bind the rhinoceros with thy band to plough? Or will he break the clods of the valleys after thee? [MYSTICAL INTERPRETATION] 31. But he is not only restrained from violence by the hands of God, but, what is more wonderful, is bound to plough; so as not only not to attack men with the horn of cruelty, but, ministering also to their support, to draw the plough of preaching. For he himself speaks of those who are preaching the Gospel, as if they were ploughing: For he that ploweth should plow in hope, and he that thresheth, in hope of partaking the fruit. [1 Cor. 9, 10] He therefore, who had just inflicted tortures on the faithful, and afterwards willingly endures scourges for the faith, who also, by writing his Epistles, preaches in lowliness and contempt the truth which before he fiercely assailed, is doubtless firmly fastened to the plough, and labours for the crop, who used to live in the plain, fatally exempt from fear. Of whom it is rightly said; Or will he break the clods of the valleys after thee? 32. The Lord had, in truth, already entered the minds of some, who believed Him to be truly the Redeemer of mankind. But yet, when they departed not from their former observance, when they kept to the harsh preaching of the letter, the illustrious preacher says to them; If ye be circumcised, Christ shall profit you nothing. [Gal. 5, 2] What else then did he, who in the humble mind of the faithful crushed by refutation the harshness of the law, but break the clods in the valley after the Lord? in order, namely, that the grains of the seeds, which the furrow of the heart, cleft by the plough of faith, was receiving, might not perish by being kept down by the observance of the letter. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Will he bind his yoke by straps? The yoke that is easy to wear is tied up by belts, that is to say, it is announced by those who tame and mortify the flesh. This is why John wore a leather belt (4), and not the bloody whip that sinners strike. "And will he trace the furrows in your field? He will open the heart of the docile people to put him in possession of the kingdom of God. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours? 8. The Lord asserts that He has confidence in the strength of the rhinoceros; because He inclined the powers, which He had conferred for a temporal purpose on an earthly prince, to minister to His reverence, in order that by the power he had received, through which he had, heretofore, been puffed up against God, he might now bestow on God religious obedience. For the more powerful he is toward the world, the more does he prevail for the Creator of the world. For because he is himself dreaded by his subjects, he persuades them the more readily, the more he points out with his power, Who is truly to be feared. Let it be said then; Wilt thou have confidence in his great strength? As if it were said, As I, Who see, that the powers of earthly princes are about to submit to My worship. For I regard those things which thou art now doing, as of so much the less consequence, the more I now foresee, that I shall bend down to Myself even the greater powers of this world. But it is well subjoined; And wilt thou leave to him thy labours? For the Lord left His labours to this rhinoceros, because He entrusted to an earthly prince, on his conversion, that Church which He purchased by His own death, because, namely, He committed to his hand the great anxiety of preserving the peace of the faith. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours? [MYSTICAL INTERPRETATION] 33. The Lord had confidence in the strength of this rhinoceros; because the more He endured him cruelly inflicting hardships upon Him, the more firmly He foresaw him enduring adversities for His sake. To whom also He left the labours, which He Himself had endured in the flesh; because He led him when converted even to the imitation of His own Passion. Whence also it is said by the same rhinoceros, I fill up those things which are lacking of the sufferings of Christ in my flesh. [Col. 1, 24] — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Did you trust him because his strength was changed? Because he does not seek in the Church what he sought in the world, the vain honors and praises of men. "Will you entrust him with your work? As he confides him who the Apostle calls the ambassador, when he exhorts in the name of Christ to be reconciled with God (1). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou trust him, to bring back thy seed to thee, and to gather thy floor? 9. What else is meant by 'seed,' but the word of preaching? As the Truth says in the Gospel, A sower went forth to sow; [Matt. 13, 3] and as the Prophet says; Blessed are ye who sow upon all waters. [Is. 32, 20] What else but the Church, ought to be understood by the threshing floor? Of which it is said by the voice of the Forerunner; And He will throughly purge His floor. [Matt. 3, 12] Who therefore could believe, in the beginning of the rising Church, when that unconquered sovereignty of the world was raging with so many threats and tortures against her, that this rhinoceros would bring back seed to God, that is, repay by his works the word of preaching which he had received? Which of the infirm could then believe, that he would gather His floor? For behold, he is now promulgating laws for the Church, who was before raging against it with various torments. Behold, whatever nations he has been able to seize, he brings by persuasion to the grace of faith; and points out eternal life to those, to whom, when captured, he secures their present life. Why is this? Because he is now, in truth, gathering the floor, which before he used to winnow, by scattering it with his proud horn. Let blessed Job therefore hear what the princes of the Gentiles do, and not exalt himself in himself with the glory of his own so great virtue. Let the powerful prince hear also, with what devotion the mightier princes of this world become the servants of God, and let not him who has a pattern in others, pervert his virtue, in consequence of its singularity, into the sin of pride. For though God beheld no one like him at that time, yet He foresaw many, by whom to repress his boasting. 10. Because, therefore, earthly princes prostrate themselves before God with great humility, wicked men, who were before ranked in unbelief against the Church, and were raging with open hostility, now turn to other arguments of fraud. For since they see that those reverence religion, they themselves adopt a respect for religion, and under a despicable garb oppress the conduct of the good, by their wicked habits. For they are in truth lovers of the world, and make a show of that in themselves which man can admire, and unite themselves, not in heart, but in garb, to those who truly despise themselves. For since, though loving present glory, they cannot attain to it, they follow it, as if despising it. But they would manifest what they think against the good, if they were to find a fitting opportunity for their wickedness. But even these devices of the wicked tend to the purification of the Elect. For Holy Church cannot pass through the season of her pilgrimage, without the labour of temptation, and though she has no open enemies without, yet she endures false brethren within. For she is ever in array against sin, and, even in the season of peace, has her own contest. And she is perhaps more grievously afflicted, when she is assaulted, not by the blows of strangers, but by the manners of her own children. Whether therefore at that, or this time, she is always engaged in a struggle. For, both in the persecution of princes she is afraid that the good should lose, what they really are, and in the conversion of princes she bears with the wicked pretending to be good, which they are not. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Wilt thou trust him to bring back thy seed to thee, and to gather thy floor? [MYSTICAL INTERPRETATION] 34. Let us consider what Saul was, when, from his very youth, he was engaged in aiding those who stoned, when he was laying waste some places of the Church, and, having received letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know for certain, that none of the faithful, at that time, believed that God would bend to the yoke of His fear the might of such haughty pride. Whence also Ananias, even after he had heard by the voice of the Lord that he had been converted, was afraid, saying, Lord, I have heard by many of this man, what evil he hath done to Thy saints at Jerusalem. [Acts 9, 13] And yet, suddenly changed from being an enemy, he is made a preacher: and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth's sake, exults at suffering himself what he had inflicted; invites some by allurements, and recals others by terrors, to the faith. To these he promises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride. 35. But not even is this at variance with Paul, that the rhinoceros is said to be of box colour, and is stated to strike with his horn the bellies of elephants. For, because he was wont to live under the rigour of the Law, the observance of every virtue grew up more strictly in him than in others. For what is expressed by box colour, but the paleness of abstinence? To which he himself witnesses, that he tenaciously adheres, saying; I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. [1 Cor. 9, 27] Who, when, being endowed with knowledge of the Divine Law, he reproves the greediness of others, strikes elephants in their belly with his horn. For he had in truth struck elephants in the belly, when he was saying; Many walk, of whom I told you often, but now I tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. [Phil. 3, 18. 19.] And again, They that are such serve not the Lord Christ, but their own belly. [Rom. 16, 18] This rhinoceros, therefore, no longer strikes men, but beasts, with his horn; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also. For many in truth were converted from the pride of that people, to the grace of humility; and whilst the Lord made their cruelty to submit to the yoke of His inspired fear, He doubtless subjected to Himself the might of the rhinoceros. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Do you think he will give you your seed? He does not claim anything for the benefit of his power. The word sowing here signifies the action of sowing. "And that he will bring them to your area? He will be among those whom the Lord commanded to pray to the harvester to send workers to his harvest (2). He will not want to build an area for himself as the leader of heresies and schisms, and all who do not seek the glory of God, but their own glory. It would be very difficult to drive the rhinoceros; but this wonder is fulfilled in the hearts of men by the author of all wonders, by the one who destroys all human reasoning, all height raised against the knowledge of God, by him who reduces all minds under the yoke of his obedience (4). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: The sort of wings described here appears to signify the synagogue of those who led Christ to the cross. Indeed, who is that mother who generated many children but whose children are not hers? It can only be the one who gave birth to the prophets and brought up the apostles, who are not hers though. Indeed both prophets and apostles, after being adopted into the church, abandoned it. — COMMENTARY ON Job 39:13 Gregory the Dialogist: The wing of the ostrich is like the wings of the heron, and of the hawk. 11. Who can be ignorant how much the heron and the hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight. For it cannot in truth rise from the ground, and raises its wings, in appearance as if to fly, but yet never raises itself from the earth in flying. Thus, doubtless, are all hypocrites, who, while they simulate the conduct of the good, possess a resemblance of a holy appearance, but have no reality of holy conduct. They have, in truth, wings for flight, in appearance, but in their doing they creep along the ground, because they spread their wings, by the semblance of sanctity, but, overwhelmed by the weight of secular cares, they are not at all raised from the earth. For the Lord in reprobating the appearance of the Pharisees, reproves, as it were, the wing of the ostrich, which did one thing in action, and made a show of another in its colour; saying, Woe unto you, Scribes and Pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautiful to men outwardly, but are within full of dead men's bones; even so do ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Matthew 23, 27. 28.] As if He were saying: The beautiful show of your wings seems to raise you up, but the weight of your conduct weighs you down to the lowest depths. Of this weight it is said by the Prophet, Ye sons of men, how long will ye be heavy in heart? [Ps. 4, 3] The Lord promises that He will convert the hypocrisy of this ostrich, when He says by the Prophet; The beasts of the field shall honour Me, the dragons and the ostriches. [Is. 43, 20] For what is expressed by the word 'dragons,' but minds openly wicked, which ever creep along the earth in most grovelling thoughts? But what is designated by the word 'ostriches,' but those, who pretend that they are good, who retain a life of sanctity in appearance, as a wing for flight, but use it not in act? The Lord, therefore, says that He is glorified by the dragon, or by the ostrich, because He frequently converts both the openly wicked, and the pretendedly good, to obey Him from their inmost thought. Or certainly, the beasts of the field, that is the dragons and ostriches, glorify the Lord, when that Gentile people, which had before been a member of the devil in this world, exalts the faith which is in Him. And this He both upbraids with the name of 'dragon,' on account of its wickedness, and brands with the term 'ostriches,' on account of its hypocrisy. For the Gentile world received, as it were, wings, but was unable to fly; which both possessed the nature of reason, but knew not the operation of reason. 12. We have still something to examine more attentively, respecting the hawk and heron, in considering this ostrich. For the bodies of the hawk and the heron are small, but they are supported with thicker wings; and they therefore fly along with swiftness; because there is little in them which weighs them down, and much which supports them. But the ostrich, on the other hand, is endowed with scantier wings, and is weighed down with a huge body, so that though it desires to fly, yet the very fewness of the feathers supports not in the air the mass of so huge a body. The character of the Elect is, therefore, well signified by the heron and the hawk; for as long as they exist in this life, they cannot be without some infection of sin, however small. But since there is little in them which weighs them down, they have abundant virtue of good doing which exalts them on high. But the hypocrite, on the contrary, though he does many things to raise him up, yet perpetrates many wickednesses, with which to weigh him down. For it is not, that the hypocrite does no good things, but he commits many wickednesses, with which to weigh them down. Its few feathers, therefore, raise not up the body of the ostrich, because a multitude of evil doings weighs down the little virtue of the hypocrite. This very wing of the ostrich has also a resemblance in colour to the wings of the heron and the hawk, but has no resemblance to their power. For the wings of these are close and firmer, and in flying can press down the air by the power of their solidity. But the loosely-formed wings of the ostrich, on the contrary, are unable to take flight, because they are overpassed by the very air, which they ought to keep down. What else then do we observe in these, except that the virtues of the Elect fly forth solid, so as to beat down the winds of human applause? But however right the conduct of the hypocrites may appear, it is not able to fly, because, namely, the breath of human praise passes through the wing of unstable virtue. 13. But behold, when we observe the garb of the good and the evil to be one and the same, when we see the very same appearance of profession in the Elect and the reprobate, whence is our understanding able to discern in its comprehension the Elect from the reprobate, the true from the false? But we learn this the sooner, if we stamp upon our memory the words of our Teacher which have been intimated to us, Who says; By their fruits ye shall know them. [Matt. 7, 20] For we must not consider what they display in appearance, but what they maintain in conduct. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: The wing of the ostrich is like the wings of the heron and the hawk. [MYSTICAL INTERPRETATION] 36. What is signified by the name 'ostrich,' but the synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from the earth? But what is expressed by the 'heron' and the 'hawk,' but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by understanding? The wing, therefore, of the ostrich is like the wings of the heron and the hawk; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Pharisees, saying; The Scribes and Pharisees sit in Moses' seat; all therefore whatsoever they have said to you, observe and do: but do not ye after their works. [Mat. 23, 2] We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "The plumage of the ostrich mingles with the wings of the heron and the hawk. The ostrich, which can not fly, is the figure of slow spirits. These, however, have received enough graces from Him who has chosen the foolish of this world, so that they may walk with a speed equal to that of the most beautiful intelligences, represented by the other two species of birds. This is the meaning of this passage. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Which leaveth her eggs in the earth. 14. For what is expressed by 'eggs,' but the still tender offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible in themselves, but yet when warmed are changed into living birds. And so, doubtless, it is certain, that young hearers and children remain cold and insensible, unless they are warmed by the earnest exhortation of their teacher. That they may not, therefore, when abandoned, become torpid in their own insensibility, they must be cherished by the frequent instruction of their teacher, till they have strength, both to live in understanding, and to fly in contemplation. But because hypocrites, though they are ever working perversity, yet cease not to speak right things, but bring forth children in faith and conversation by speaking rightly, though they cannot nourish them by good living, it is rightly said of this ostrich, Who leaveth her eggs in the earth. For the hypocrite neglects the care of his children, because he gives himself up, with his inmost love, to outward objects, and the more he is elated by them, the less is he pained at the loss of his children. To have left eggs, therefore, in the earth, is not to raise above earthly actions the children which have been born by conversion, by interposing the nest of exhortation. To have left the eggs in the earth, is to furnish to his children no example of heavenly life. For, since hypocrites glow not with the bowels of charity, they never grieve at the torpor of the offspring which has been born to them; that is at the coldness of their eggs; and the more willingly they engage in worldly pursuits, the more carelessly do they permit those, whom they beget, to pursue earthly courses. But, because the care of heaven deserts not the forsaken children of hypocrites, for it warms some even of such, foreknown in secret election, by the regard of grace bestowed, it is rightly subjoined; Wilt thou perchance warm them in the dust? 15. As if he said, As I, Who warm them in the dust; because, namely, I kindle with the fire of My love the souls of the young, even when placed in the midst of sinners. What is understood by 'dust,' but the sinner? Whence also that enemy is satiated with the perdition of this sinner, of whom it is said by the Prophet, For the serpent, dust is his bread. [Is. 65, 25] What is pointed at by dust but the very instability of the wicked? Of which David says, Not so the ungodly, not so, but as dust which the wind sweepeth away from the face of the earth. [Ps. 1, 4] The Lord therefore warms the eggs, which have been left in the dust; because He kindles, with the fire of His love, the souls of His little ones, bereft of the anxious care of their preachers, even when dwelling in the midst of sinners. Hence is it, that we behold many, both living in the midst of multitudes, and yet not adopting the conduct of the sluggish people. Hence is it, that we behold many both not flying the crowds of the wicked, and yet glowing with heavenly ardour. Hence is it, that we behold many, if I may so speak, glowing in the midst of cold. For whence do some, living amidst the sluggishness of earthly men, burn with desires of heavenly hope; whence are they kindled, even amidst frozen hearts, except that Almighty God knows how to warm the forsaken eggs even in the dust, and, having dispelled the insensibility of their former coldness, so to animate them with the feeling of spiritual life, that they no longer lie torpid on the earth; but changed into living birds, raise themselves by contemplation, that is, by their flight, to heavenly objects? But we must observe, that in these words not only is the wicked conduct of hypocrites reprobated, but the pride of even good teachers, if any has crept in, is also kept down. For when the Lord says of Himself, that He Himself warms the forsaken eggs in the dust; He certainly plainly indicates, that He Himself works inwardly by the words of a teacher, Who, even without the words of any man, warms whom He will, in the cold of the dust. As if He openly said to teachers; That ye may know that I am He, Who work by you when speaking, behold, when I will, I speak even without you to the hearts of men. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: When she leaveth her eggs in the earth, wilt thou perchance warm them in the dust? [MYSTICAL INTERPRETATION] 37. In 'eggs' there is one thing which is seen, another which is hoped for: and hope cannot be seen, as Paul witnesses, who says, What a man seeth, why doth he hope for? [Rom. 8, 24] What then is designated by the 'eggs' of the ostrich, but the Apostles born of the flesh of the synagogue? who whilst they present themselves as despised and lowly in the world, teach us to look for glory in heavenly places. For regarded by the haughty as abject, and as if of no account, they lay, like eggs on the ground; but the power of living, and of soaring to heavenly places, upborne by the wings of hope, lay hid within them. Which eggs the ostrich leaves in the earth; because the synagogue, scorning to listen to those Apostles, whom it had begotten in the flesh, gave them up to the Gentiles who were to be called. But the Lord with wonderful power warms these very same eggs in the dust; because He roused to life the progeny of the Apostles, in that Gentile world, which had hitherto been cast off; and they, whom the synagogue had despised as void of sense and life, now live and soar aloft, in the veneration of the Gentiles, by the authority of doctrine. The ostrich leaves her eggs in the dust; because the synagogue raised not from earthly desires those whom it begat by preaching. And because the ancient enemy finds those desires conceived in the heart, he doubtless hurries the minds assailed by them even into sins. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "She abandons her widowers on the earth. He begins with the ostrich, or rather he speaks of the one of which this bird is the figure. He could not with his heavy wings imitate the rapid flight of the most agile, if he left on earth the first hopes represented by the eggs. "They are heating up in the dust. Though he now despises what he once sought in the world, what he disdains flourishes often for the sake of the friends of the world, compared here with the dust. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: She forgetteth that the foot may crush them, or that the beast of the field may break them. 16. What is understood by 'foot,' but the passing over of active work? What is signified by the 'field,' but this world? Of which the Lord says in the Gospel, But the field is the world. [Matt. 13, 38] What is expressed by the 'beast,' but the ancient enemy, who, lying in wait for the spoils of this world, is daily satiated with the death of men? Of which it is said by the Prophet, the Lord promising; No evil beast shall pass through it. [Is. 35, 9] The ostrich, therefore, deserting her eggs, forgets that the foot may crush them; because, namely, hypocrites abandon those whom they beget as their children in conversation, and care not at all, lest the examples of evil in doings should lead them astray, when deprived of either the earnestness of exhortation, or of the care of discipline. For see next did they love the eggs, which they produce, they would doubtless be afraid, lest any one should crush them by pointing out evil doings. This foot Paul was fearing for his weak disciples, as for eggs which he had laid, when he said, Many walk, of whom I told you often, but now I tell you even weeping, that they are enemies of the cross of Christ. [Phil. 3, 18] And again, Beware of dogs; beware of evil workers. [ib. 2] And again, We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. [2 Thess. 3, 6] This foot John was dreading for Caius; for when he had mentioned before many wickednesses of Diotrephes, he added, Dearly beloved, imitate not that which is evil, but that which is good. [3 John 11] This the leader of the Synagogue himself was fearing for his feeble flock, saying, When thou hast entered the land, which the Lord thy God shall give thee, take heed that thou wish not to imitate the abominations of those nations. [Deut. 18, 9] She forgets also, that the beast of the field may break them, because the hypocrite doubtless cares not at all, if the devil raging in this world carries off his children who are brought forth in good conversation. But this beast of the field Paul was fearing for the eggs, which he had laid, saying, I fear, lest, as the serpent beguiled Eve through his subtilty, so your senses should be corrupted from the love that is in Christ Jesus. [2 Cor. 11, 3] This beast of the field Peter was fearing for his disciples, saying, Your adversary, the devil, as a roaring lion goeth about, seeking whom he may devour; whom resist, stedfast in the faith. [l Pet. 5, 8. 9.] Faithful teachers therefore have over their disciples the bowels of fear, from the virtue of charity. But hypocrites fear the less for those committed to them, the more they discover not what they ought to fear for themselves. And because they live with hardened hearts, they acknowledge not even the sons whom they beget, with any affection of the love which is due to them. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: She forgetteth that the foot may crush them, or that the beast of the field may break them. [MYSTICAL INTERPRETATION] 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves down for the beast of the field, that is, the devil, to trample on: so that, after they have been long degraded by the basest thoughts, they are at length crushed by the perpetration of even greater crimes. The synagogue, therefore, neglected to raise up from the earth by good living the eggs which it laid. But, though Almighty God found many of its children dead and chilled by earthly desires, yet he animated them with the warmth of His love. But that life, which the synagogue gave not its children, it grudged them afterwards, when it was striving to extinguish by persecution, those whom it remembered not to have by cherishing brought forth to good works. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "She forgets that the passer-by will disperse them; that the animal will trample them underfoot. If the envy of his rivals, or the malice of the age comes to disturb and confound his hopes, which are for him like the eggs left on the ground, he has no problem with them, and remains insensitive to the loss of what he forgot. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: She is hardened against her young ones, as though they were not hers. She hath laboured in vain; no fear compelling her. 17. For he whom the grace of charity bedews not, looks upon his neighbour as a stranger, even though he has himself begotten him to God. As doubtless are all hypocrites, whose minds in truth, while ever aiming at outward objects, become insensible within: and while they are ever seeking their own, in every thing they do, they are not softened by any compassion of charity, for the feelings of their neighbour. O what bowels of tenderness was Paul bearing, when he was panting for his children, with so great a warmth of love, saying, We live, if ye stand fast in the Lord. And, God is my witness, how I wish for you all in the bowels of Christ Jesus. [1 Thess. 3, 8] To the Romans also he says, God is my witness, Whom I serve in my spirit, in the Gospel of His Son, that without ceasing I make mention of you always in my prayers, making request, if by any means, now at length, I may have a prosperous journey by the will of God to come to you; for I long to see you. [Rom. 1, 9-11] He says also to Timothy, I thank my God, Whom I serve from my forefathers in pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day desiring to see thee. [2 Tim. 1, 3. 4.] He says also, pointing out his love to the Thessalonians, But we, brethren, being taken away from you for a short time, in presence, not in heart, hastened the more abundantly to see your face with great desire. [l Thess. 2, 17] Who when pressed by hard persecutions, and yet anxious for the safety of his children, added, We sent Timotheus our brother, and minister of God in the Gospel of Christ, to establish you, and to exhort you concerning your faith, that no man should be moved by these afflictions. For ye yourselves know that we were appointed thereunto. [1 Thess. 3, 2. 3.] He says also to the Ephesians, I desire that ye faint not in my tribulations for you, which is your glory. [Eph. 3, 13] Behold, when in the midst of tribulations, he exhorts others, and in that which he himself endures, he strengthens others. For he had not, like the ostrich, forgotten his children, but was greatly afraid, that his disciples, observing so many reproaches of persecutions in their preacher, would in him despise the faith, against which innumerable insults of sufferings were prevailing. And therefore he felt less pain at his torments, but was more afraid for his children, from the temptation of his torments. He was lightly regarding the wounds of his body in himself, whilst he was fearing for his children the wounds of the heart. He was himself patiently enduring the wounds of torments, but, by consoling his children, he was healing the wounds of their hearts. Let us consider, therefore, of what charity he was, to have feared for others, in the midst of his own sorrows. Let us consider of what charity he was, to seek for the welfare of his children, amidst his own losses, and to guard, even from his own abject condition, firmness of mind in those who were near him. 18. But hypocrites know not these bowels of charity. Because the more their mind is let loose on outward subjects by worldly concupiscence, the more is it hardened within, by its want of affection. And it is frozen by benumbing torpor within, because it is softened by fatal love without; and is unable to consider itself, because it strives not to think of itself. But a mind cannot think on itself, which is not entirely at home in itself. But it is unable to be entirely at home in itself, because by as many lusts as it is hurried away, by so many objects is it distracted from itself; and scattered, it lies below, though with collected strength it might rise, if it willed, to the greatest heights. 19. Whence the mind of the just, because it is restrained, by the guardianship of discipline, from the shifting desire of all visible objects, is compacted in itself and inwardly entire; and it fitly beholds how it should conduct itself towards God, or its neighbour, because it leaves nothing of its own without, and the more it is withdrawn and restrained from outward objects, the more is it increased and kindled within; and the more it burns, the more brightly does it shine for the detection of vices. For hence it is, that while holy men gather themselves within themselves, they detect even the secret faults of others, with a wonderful and penetrating keenness of sight. Whence it is well said by the prophet Ezekiel, The likeness of a hand was put forth, and took me by a lock of my head, and the Spirit lifted me up between the earth and the heaven, and brought me, in the vision of God, into Jerusalem, by the inner door, that looked towards the north, where was placed the idol of jealousy to provoke jealousy. [Ez. 8, 3] For what is a lock of the head, but the thoughts of the mind gathered together, so as not to be scattered and dispersed, but to remain bound by discipline? A hand is therefore put forth from above, and the Prophet is lifted up by the lock of his head; because when our mind collects itself by watchfulness, a heavenly power raises us upward from things below. He therefore well says, that he was lifted up between earth and heaven; because every holy man, when living in mortal flesh, does not as yet indeed fully arrive at heavenly objects, but yet at once abandons those that are below. But he is brought in the vision of God into Jerusalem, because in truth every one who is making progress through the zeal of charity, beholds what the Church ought to he. It is also well added, By the inner door, that looked towards the north: doubtless, because, while holy men look through the approach of inward contemplation, they detect more evil than good going on within the Church. And they turn their eyes in the quarter of the north, that is, to the left of the sun, because they warm themselves with the stimulants of charity against the frosts of sins. Where it is also rightly subjoined; Because there was there placed the idol of jealousy to provoke jealousy. For when they behold rapine and wickedness perpetrated within Holy Church, by some, who are faithful only in appearance, what else do they see, but an idol in Jerusalem? And it is called the idol of jealousy, because by this the jealousy of heaven is provoked against us: and it smites offenders the more severely, the more affectionately the Redeemer loves us. 20. Hypocrites, therefore, because they collect not the thoughts of their mind, are not held by a lock of their head. And when do they, who are ignorant of their own faults, detect the faults of those committed to them? These are therefore dead to heavenly things, for which they ought to burn; and burn anxiously for earthly objects, to which they would laudably have been dead. For thou mayest often behold them, having put aside the care of their children, prepare themselves for dangers of immense labour, cross seas, approach tribunals, assail princes, burst into palaces, frequent the wrangling assemblies of the people, and defend with laborious watchfulness their earthly patrimony. And if it is perchance said to them, Why do ye, who have left the world, act thus? they immediately reply, that they fear God, and that therefore they labour with such zeal in defending their patrimony. Whence it is well added still further concerning the foolish labour of this ostrich; She hath laboured in vain; no fear compelling her. 21. For, There they trembled with fear, where no fear was. [Ps. 14, 5] For behold it is commanded by the voice of God; If any one hath taken thy coat, and wished to contend with thee in judgment, give up to him thy cloak also. [Matt. 5, 40] And again; If one hath taken away that which is thine own, ask it not again. [Luke 6, 30] The Apostle Paul also, when he was wishing his disciples to despise outward things, in order to be able to retain those that are within, admonishes them, saying; Now there is utterly a fault in you, because ye have trials among yourselves. Why do ye not rather take wrong, why do ye not rather suffer fraud? [1 Cor. 6, 7] And yet a hypocrite, having assumed the garb of holy conversation, abandons the charge of his children, and seeks to defend, even by wrangling, all his temporal goods. He is not afraid to ruin their hearts by his example, and is afraid of losing his earthly patrimony as if by negligence. His disciple falls into error, and yet the heart of the hypocrite is wounded with no sorrow. He beholds those committed to him plunging into the gulph of iniquity, and passes by these things, as though he had not heard them. But if he has felt any temporal loss slightly inflicted on him, how does he suddenly burst forth, from his inmost soul, into the anger of revenge. His patience is soon broken down; the grief of his heart is soon let loose in words. For while he hears with equanimity the loss of souls, but hastens, even with agitation of spirit, to repel the loss of temporal goods, he truly indicates to all, by this evidence of his emotion of mind, what he loves. For great earnestness of defence is there exercised, where the power of love is also mightier. For the more he loves earthly things, the more vehemently is he afraid of being deprived of them. For we learn not with what feeling we possess any thing in this world, except when we lose it. For, whatever is possessed without love, is lost without pain. But those things, which we ardently love, when possessed, we sigh for heavily when taken away. But who can know not that the Lord created earthly things for our use, but the souls of men for His own? A person is, therefore, convicted of loving himself more than God, who protects those things which are peculiarly his own, to the neglect of what are His. For hypocrites fear not to lose those things which belong to God, that is, the souls of men, and, as if about to render an account to a strict Judge, are afraid of losing those which are their own, things namely which are passing away together with the world. As if they would find Him favourably disposed, for Whom they preserve senseless and undesirable objects, having lost those which are desirable, that is, which are rational. We wish to possess something in this world, and behold the Truth exclaims, Unless a man hath renounced all that he hath, he cannot be My disciple. [Luke 14, 33] 22. How then ought a perfect Christian to defend by disputing those earthly goods, which he is not ordered to possess? When we lose therefore our own possessions, we are lightened of a great burden in this journey of life, if we perfectly follow God. But when the necessity of this same journey imposes on us the care of possessions, some persons are only to he submitted to, while they seize them from us, but others are to he prevented, without violation of charity, not however merely from anxiety lest they should take away from us our goods, but lest they should ruin themselves by seizing what are not their own. For we ought more to fear for the plunderers themselves, than to be eager in defending irrational possessions. For these we lose, at our death, even though not stolen from us; but we are one with the others, both now in the rank of creation, and, if they strive to amend, after their reception of the gift. But who can he ignorant that we ought to love the goods, which we use, less, and that, which we are ourselves, more. If therefore we speak to plunderers, even for their own benefit, we now no longer merely claim for ourselves those things which are temporal, but, for them also, those that are eternal. 23. But we must in this matter carefully watch, that covetousness steal not on us, through fear of necessity; and that a prohibition, kindled by zeal, when strained by immoderate force, may not break out into the disgracefulness of hateful contention. And whilst peace with our neighbour is torn from our hearts, for the sake of an earthly good, it appears plainly, that our property is loved better than our neighbour. For if we have no bowels of charity even towards our neighbour who plundered us, we persecute ourselves worse, than the spoiler does himself, and ravage ourselves more fatally, than the other could do; because by abandoning, of our own accord, the blessing of love, we lose for ourselves that which is within, though we lost, through him, those only which are without. But a hypocrite knows not this form of charity; for, preferring earthly to heavenly possessions, he inflames himself with furious hatred, in his inmost heart, against him who spoils his temporal possessions. 24. But it ought to be known, that there are some, whom mother Church tolerates, nursing them in the bosom of charity, and whom she would carry on even to the advanced growth of spiritual age, who sometimes both wear the garb of sanctity, and yet cannot attain to the merit of perfection. For they rise not to spiritual gifts, and therefore they assist those who are connected with them, in the preservation of earthly goods, and sometimes transgress in anger in this defence. But we must not believe that these persons fall into the numbers of hypocrites, for it is one thing to sin from infirmity, and another from wickedness. There is therefore this difference between these persons and hypocrites, that these, conscious of their own infirmity, prefer being reproved by all for their faults, to being praised for pretended sanctity. But those are both sure that they are doing wrong, and yet in the judgments of men are puffed up with the name of sanctity. These fear not to displease wicked men, even by a virtuous action, provided only they are approved by the judgments of heaven; but those never consider what they are doing, but how by every action they can please men. These, according to the measure of their understanding, contend for the causes of God, even in things of the world; but those subserve the design of the world, even in the causes of God; because in the very midst of the holy deeds they make a shew of doing, they seek not the conversion of men, but the breath of applause. 25. When therefore we behold any persons of no mean conversation defending worldly interests passionately or immoderately, we ought to reprove this fault of theirs charitably, and yet not to despair of them, while reproving them. Because there frequently exist in one and the same person certain censurable points which are apparent, and great qualities which lie concealed. But in ourselves our great qualities often come forth openly, and those which are reprehensible are sometimes concealed. Hence, therefore, our pride of mind must be brought low, because, both their weaknesses are public, and ours are secret: and again, their strong points are concealed, and ours are divulged and made public. Those therefore, whom we blame for their open weakness, it remains for us to venerate from our opinion of their hidden strength, and if our own mind is elated at their open weakness, let it keep itself down in humility, from considering its own secret infirmities. For some persons frequently obey many precepts, and pass over a few; and we pass over many, when we keep but a few. Whence it is frequently the case that, when we see others neglect a command, which we know we observe ourselves, our mind immediately exalts itself with pride, forgetting how many commands it passes over, when there are very few which it observes. It is therefore necessary for us in cases where we reprove others, to bring down the pride of our anxious thought. For if our mind sees that it is more exalted than others, being led, as it were, to headlong heights of singularity, it falls the more fatally. But why the hypocrite abandons heavenly lucre, and labours for that of earth, He still subjoins, under the description of the ostrich, saying: — Morals on the Book of Job, Book XXXI Gregory the Dialogist: She is hardened against her young ones, as though they were not hers. She hath laboured in vain, no fear compelling her. [MYSTICAL INTERPRETATION] 39. It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they should live. And, when it persecutes the members of the Lord, it suspects that by this it is pleasing God. Whence also the Truth says to the same eggs of the ostrich, The hour cometh, that whosoever killeth you, thinketh that he doeth God service. [John 16, 2] Because, therefore, when the synagogue is led by cruelty to persecution, it thinks that it is acting thus by the impulse of divine fear, it is rightly subjoined; She hath laboured in vain, no fear compelling her. 40. For not fear, but cruelty, has compelled it to pant in the labour of persecution. But because vices, when tinged with the colour of virtues, are commonly the more abominable, the less they are known even to be vices; the synagogue was more harsh in persecution, as it believed that it was becoming more religious by the deaths of the faithful. And therefore it could not at all discern what it was doing, because it shut out from itself the light of understanding, by putting pride in the way. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "She is tough on her little ones, as if they were not hers. If, instead of these hopes, designated by the eggs, he possesses the reality represented by the little hatches; that is to say, if temporal prosperity comes to him, he despises bravely and rejects this pretended happiness, wanting only the true. "And makes his work useless, without any anxiety. This takes place before his conversion: then he works with the hope of the century, without collecting anything, and what is more insane still, without fearing anything, by promising himself the uncertain. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: God hath deprived her of wisdom, neither hath He given her understanding. 26. Although to deprive is one thing, and not to give is another, yet His first expression 'deprived,' He repealed by subjoining, 'hath not given.' As if He were saying, My expression 'deprived' means not that He has unjustly taken away wisdom, but that He has justly not given it. Whence the Lord is described as having hardened the heart of Pharaoh, not because He Himself inflicted hardness, but because, according as his deserts demanded, He softened it not by any sensibility of heaven-infused fear. But now, because the hypocrite pretends that he is holy, and conceals himself under the semblance of good works, he is kept down by the peace of Holy Church, and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the wolf strips itself of its garb of sheep's skin; and shews by persecution, how greatly it rages against the holy. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: God hath deprived her of wisdom, neither hath He given her understanding. [MYSTICAL INTERPRETATION] 41. For strict is the enquiry of secret retribution; and because it knowingly lost its humility, it also lost, unwittingly, the understanding of the truth. But the wounds, which it inflicted on the faithful at the coming of the Redeemer, are much less than those with which it still aims to smite the Church, by the coming of Antichrist. For it is preparing itself for that time, in order to oppress the life of the faithful with accumulated strength. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Because God denied him wisdom" and did not give him intelligence. What could be more foolish than to put your trust in vanity and work to acquire perishable goods, without fear of losing them? Such, however, is the vice of many men accustomed to favors of fortune, especially if this prosperity goes back several generations: it seems to them impossible to arrive suddenly at misery. They occupy a distinguished rank in the world; but as they can not go on the wings of their virtues to converse in the sky, one can not even compare them to an ostrich; but note the following — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: When the time shall be, she raiseth her wings on high, she scorneth the horseman and his rider. 27. For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but, The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of 'horseman' is expressed the soul of a holy man, which keeps the body, its beast of burden, under good control. Whence also the Apostle John, in the Apocalypse, having beheld the Lord, says; And the armies which are in heaven, were following Him on white horses. [Rev. 19, 14] For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the whiteness of chastity. The hypocrite therefore scorns the horseman, because, when he has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. But who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and possessing, rules over those which are? For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then to scorn the horseman, is for him to despise the saints: but to scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator. 28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow up, attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God's invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both the wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that they who had heard in those what to fly from and endure, might hear in these what to imitate and love. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: When the time shall come, she raiseth her wings on high, she scorneth the horseman, and his rider. [MYSTICAL INTERPRETATION] 42. The ostrich raiseth her wings on high, when the synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it despises, not only the Manhood of the Lord, but also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity of the Person, it can be understood that the Word of God then mounted the rider, when he created for Himself a living Body within the womb of the Virgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead assumed the flesh, by the intervention of the soul, and by this means He held together the whole horseman; because He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman; and, when He came into the world, He set forth mighty preachers against the world; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "At the appointed time, it will rise in the air, and will laugh at the horse and its rider. When the fullness of time comes, where the rich will be commanded not to be proud, not to put their trust in uncertain riches, but in the living God, they will raise their hearts to the Lord. will scorn the superb tyrants that God has thrown into the sea. Then the feathers of the ostrich will mingle, rising to the sky, those of the more agile birds, and all that is said of this animal will have its fulfillment . — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou give the horse strength, or wilt thou surround his neck with neighing? 43. In Holy Scripture there is sometimes expressed under the term 'horse,' the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher. For under the term 'horse' is signified the slippery life of the wicked, as it is written; Be ye not as the horse and mule. [Ps. 32, 9] And as is said by another Prophet, They were made wanton horses, and stallions, every one was neighing after his neighbour's wife. [Jer. 5, 8] By the name 'horse' is understood temporal dignity, as Solomon witnesses, who says, I have seen servants upon horses, and princes walking as servants upon the earth. [Eccles. 10, 7] For every one who sins is the servant of sin, and servants are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; They have slumbered who mounted horses. [Ps. 76, 6] That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth. Under the name of 'horse' is designated this present world, as is said by the voice of Jacob; Let Dan be a serpent by the way, a horned snake in the path, that biteth the horses' hoofs, that his rider falleth backward. [Gen. 49, 17] In which testimony we set forth more plainly what 'horse' signifies, if we consider the circumstances somewhat more minutely. For some say, that Antichrist is coming out of the tribe of Dan, because in this place Dan is asserted to be a serpent, and a biting one. Whence also, when the people of Israel were choosing their position, in the partition of the camp, Dan most rightly first pitched his camp to the north; signifying him in truth, who had said in his heart; I will sit upon the mount of the testament, in the sides of the north; I will ascend above the height of the clouds. I will be like the Most High. [Is. 14, 13. 14.] Of whom also it is said by the Prophet; The snorting of his horses was heard from Dan. [Jer. 8, 16] But he is called not only a serpent, but a horned serpent, (cerastes.) For keVata in Greek are called 'cornua' in Latin. And this serpent, by whom the coming of Antichrist is fitly set forth, is said to be horned: because, together with the bite of pestilent preaching, he is armed also against the life of the faithful with the horns of power. But who can be ignorant that a path is narrower than a way? Dan therefore becomes a serpent in the way, because he compels those, whom he flatters by seeming to spare them, to walk in the broad way of the present life: but he bites them in the way, because he destroys with the poison of his error those on whom he confers liberty. He becomes a horned serpent in the path, because those whom he finds to be faithful, and to be confining themselves to the narrow paths of the heavenly precept, he not only assails with the wickedness of crafty persuasion, but also oppresses with the terror of his power. And, after the kindness of pretended sweetness, he employs the horns of his power in the torture of persecution. In which passage, the 'horse' signifies this world, which foams through its pride in the lapse of passing times. And, because Antichrist strives to seize the latter end of the world, this horned serpent is said to bite the horses' hoofs. For, to bite the horses' hoofs, is to reach the ends of the world by striking them; That its rider falleth backward. The rider of the horse, is every one who is exalted in worldly dignities; who is said to fall backwards, and not on his face; as Saul is said to have fallen. For, to fall on his face, is for each one to confess his own faults, in this life, and to bewail them with penitence. But to fall backward, where one cannot see, is to depart suddenly out of this life, and to know not to what punishments he is being led. And because Judaea, entangled with the snares of its own error, is looking for Antichrist, instead of Christ, Jacob, in the same passage, rightly turned round suddenly in the language of the Elect, saying; I will wait for Thy salvation, O Lord; [Gen.49, 18] that is, I do not, as the infidels, believe in Antichrist, but I faithfully believe Him, Who is about to come for our redemption, even the true Christ. By the name 'horse' is understood the preparation of right intention, as it is written, The horse is prepared against the day of battle, but the Lord giveth safety; [Prov.21, 31] because the mind prepares itself indeed against temptation, but contends not healthfully, unless it he assisted from above. By the name 'horse' is understood each holy preacher, as the Prophet witnesses, who says; Thou sentest Thine horses into the sea, disturbing many waters. [Hab. 3, 15] For the waters, in truth, lay quiet, because the minds of men were lulled to rest a long while, beneath the torpor of their sins. But the sea was disturbed by the horses of God; because, when holy preachers had been sent, every heart which was benumbed with fatal security, was alarmed by the shock of wholesome fear. In this place, therefore, a holy preacher is understood by the name 'horse,' when it is said to blessed Job; Wilt thou give the horse strength, or with thou surround his neck with neighing? 44. But what is meant by the Lord's saying, that He first gives strength to this horse, and afterwards surrounds his neck with neighing? For by neighing is set forth the voice of preaching. But every true preacher receives, first, strength, and afterwards neighing, because, when he has first extinguished sin in himself, he then attains to the voice of preaching, for the instruction of others. This horse hath strength, because he firmly endures adversity. He hath neighing, because by blandishment he invites to heavenly things. The Lord declares, that He gives both strength and neighing to this horse, because unless both life and teaching meet together in His preacher, the virtue of perfection will never appear. For it avails not much, though he is supported by the doings of an exalted life, if he is yet unable to rouse others by his words to his own sentiments. Or, what avails it to kindle others by his speaking well, if he makes it plain that he has himself become slothful by living ill. Because therefore it is necessary for both these to meet together in a preacher, for his perfection, the Lord confers on His horse both the neighing of voice, with boldness of action, and boldness of action, with neighing of voice. And we must observe, why neighing, which is doubtless uttered inwardly through the throat, is said to be placed round the neck of the horse, that is, to be drawn in a circle outwardly. Because, namely, the voice of preaching emanates from within, but encircles from without. For as it rouses others to good living, it binds also the conduct of the preacher to good deeds, in order that his conduct may go not beyond his words, nor his life contradict his speech. The neighing then is placed round the neck of the horse, because the life of a preacher is restrained, even by his own words, from breaking forth into deeds of wickedness. Hence is it, that a collar is given as a reward to men who fight with all their power; in order that they may ever perform greater deeds, because they bear the tokens of valour; and may fear to incur the charge of weakness, while that, which they display on themselves, is already the reward of their bravery. Whence it is rightly said by Solomon to every hearer, in praise of wisdom; Thou shall receive a crown of grace for thy head, and a collar of gold for thy neck. [Prov. 1, 9] — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Wilt thou give the horse strength, or wilt thou surround his neck with neighing. [MORAL INTERPRETATION] 74. Upon every soul, over which the Lord mercifully rules, He confers, above all things, the strength of faith: of which Peter says, Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour, whom resist, strong in the faith. [l Pet. 5, 8. 9.] But neighing is joined to this strength, when that takes place which is written, With the heart man believeth unto righteousness, but with the mouth confession is made unto salvation. [Rom. 10, 10] — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Have you given strength to the horse? Here we have the portrait of the martyr, intrepid and ardent witness of the faith which saves us: his strength, however, does not come from him, it is the Lord who has clothed him with it. "Did you teach him to push his neighs? Put on all the arms of God, to defend you on the evil day (3). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Wilt thou rouse him as the locusts? 45. By the name 'locusts' is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers. For, that locusts express the people of the Jews, the life of John points out to us; of whom it is written; He did eat locusts and wild honey. [Mark 1, 6] For John proclaims, even in the kind of his food, Him, Whom he foretells with the authority of prophecy. For in himself he designated the Lord, Whom he preceded. And He, doubtless, coming for our redemption, ate wild honey, because He took of the sweetness of the unfruitful Gentiles. But, because He partly converted the people of the Jews, in His own body, He took locusts for food. For the locusts, which give sudden leaps, but fall immediately to the ground, signify them. For they were leaping, when they were promising to fulfil the precepts of the Lord; but they were falling speedily to the ground, when, by their wicked works, they were denying they had heard them. Let us behold in them a kind of leaping of locusts; All the words, which the Lord hath said, will we both do and hear. [Ex. 19, 8] But let us see how they speedily fall to the ground; Would we had died in Egypt, and not in this vast wilderness. Would we may perish, and that the Lord may not lead us into that land. [Numb. 14, 2] They were therefore locusts, because they used to leap in their words, but fall in their doings. 46. By the name of 'locusts' is the Gentile people also designated, as Solomon witnesses, who says; The almond tree shall flourish, the locust shall become fat, the caper tree shall he destroyed. [Eccles. 12, 5] For the almond shews its blossom before all other trees. And what are designated by the flower of the almond, except the beginnings of Holy Church? which expanded the primitive flowers of virtues in her preachers, and, in order to bring forth the fruits of good works, preceded the saints which were to come, as shrubs which were to follow. And in this was the locust soon made fat; because the dry barrenness of the Gentile world was watered by the fatness of heavenly grace. The caper tree is destroyed; because when the Gentile world attained, on its call, the grace of faith, Judaea, remaining in its barrenness, lost the course of good living. Hence it is said again by the same Solomon; The locust hath no king, and they go forth, all of them, by their bands. [Prov. 30, 27] Because, namely, the Gentile world was forsaken, while it continued estranged from the Divine government, but yet, afterwards marshalled in order, it proceeded to the battle of faith against opposing spirits. 47. By the word 'locust' is expressed the tongue of the flatterer; as the plagues of Egypt, displayed from heaven, attest; which were once inflicted in a bodily manner, as their deserts demanded; but signified spiritually, what evils smite day by day the minds of the wicked. For it is written; A burning wind was bringing up the locusts, which went up over all the land of Egypt, and covered the whole face of the earth, laying waste all things. The herb of the land, therefore, was devoured, and whatever fruit was on the trees. [Ex. 10, 13-15] For Egypt was affected by these plagues, in order that being roused, and smarting thereby from an outward blow, it might consider, what losses of devastation it was enduring by inward neglect, and that, while it beheld things most trifling, but more highly esteemed, perishing without, it might feel, through looking at them, the heavier losses it had sustained within. But what do locusts, which injure the fruits of men more than any other smaller animals, portend by their signification, but the tongues of flatterers, which corrupt the mind of earthly men, if they ever observe them producing any good fruits, by praising them too immoderately? For the fruit of the Egyptians is the doings of the vain-glorious, which locusts destroy, when flattering tongues incline the heart of him who does them to seek for transitory praises. But the locusts eat up the grass, whenever any flatterers extol with applauses the words of speakers. They devour also the fruits of the trees, when by empty praises they weaken even the doings of some who now seem to be strong. 48. By the name 'locust' is designated by comparison the Resurrection of our Redeemer. Whence it is said also by the Prophet in His voice; I am cast out as the locust. [Ps. 109, 23] For He submitted to be held by His persecutors, even unto death, but He was cast forth as a locust, because He flew away from their hands by the leap of a sudden resurrection. 49. Which can be referred also to the body of preachers. For He was cast out in them as a locust, because, while Judaea was raging in its persecution, as they fly into different directions, they leaped, as it were, into their retreat. But because that preacher is raised to the height of perfection, who is made firm, not only by the active, but also by the contemplative life; this very perfection of preachers is rightly expressed by 'locusts,' which, as often as they endeavour to raise themselves into the air, first impel and raise themselves with their legs, and afterwards fly with their wings. Thus doubtless are holy men, who, when they aim at heavenly things, rely in the first place on the good works of active life, and afterwards raise themselves in flight to sublime truths by the spring of contemplation. They plant their legs firmly, and spread their wings, because they strengthen themselves by good doings, and are exalted to lofty things by their way of life. But, while dwelling in this life, they cannot remain long in divine contemplation, but, as if like locusts, they catch themselves on their feet from the leap they have given, when, after the sublimities of contemplation, they return to the necessary doings of active life; but yet are not content to remain in the same active life. But when they eagerly spring forth to contemplation, they again, as it were, seek the air in flight: and they pass their life, like locusts, soaring up and sinking down, while they ever unceasingly endeavour to behold the highest objects, and are thrown back on themselves by the weight of their corruptible nature. 50. There is a still further resemblance which locusts bear to holy preachers. For, in the morning hours, that is, at the time of moderate heat, they hardly raise themselves from the earth. But, when the heat has blazed forth, they soar aloft, the higher the more cheerfully they fly. But every holy preacher, when he beholds quiet periods of the faith, appears lowly and contemptible, and, like a locust, hardly rises, as it were, from the earth. But if the heat of persecution should wax warm, clinging in his heart to heavenly things, he soon shews how great is his sublimity: and he who seemed before to have quietly sunk to rest below, now flaps his wings, and is hurried aloft. Of that horse, therefore, that is, His preacher, the Lord says to blessed Job, Wilt thou rouse him as the locusts? Thou understandest, As I, Who by exciting raise him up to higher objects, as I suffer him to be tortured by a fiercer fire of persecution; in order that his virtue may be more strong and wakeful, when the cruelty of unbelievers dashes itself against him more furiously. But when a holy preacher suffers many things without, when he is tortured by the dire assault of persecutions; who can discern what it is that he beholds within, who feels not his many losses without? For were there not wonderful encouragements to supply him with health within, those torments, which are applied outwardly, would doubtless reach to his heart. But his mind raises itself aloft on the citadel of hope, and therefore it fears not the weapons of the siege which has been laid to it. Whence also in this place, the Lord, in order to shew what sweet odours this horse inhales within, when suffering outwardly so many adversities, rightly adds, The glory of his nostrils is terror. 51. In Holy Scripture by the word 'nostrils,' is understood sometimes folly, sometimes the instigation of the ancient enemy, but sometimes foreknowledge. For folly is sometimes designated by 'nostrils,' as we have already taught before, on the evidence of Solomon; who says; A ring of gold in a swine's nostril is a beautiful and foolish woman. [Prov. 11, 22] By the name 'nostrils' are understood the exhaling snares and instigation of the ancient enemy; which the Lord witnesses concerning him in this very book, saying; From his nostrils proceedeth smoke. [Job 41, 20] As if He said, From his perverse instigation arises a mist of most wicked thought in the heart of men, by which the eyes of those who see are darkened. Foreknowledge is also designated by 'nostrils,' as is said by the Prophet; Cease ye from man, whose breath is in his nostrils; because he himself is counted lofty. [Is. 2, 22] For we often detect by the smell that, which we see not, so that some things, even when lying far off, become known to us by the fragrance of their nature. And, when we draw our breath through our nostrils, we frequently foreknow some things, even when not seen. The breath of our Redeemer is, therefore, said to be in His nostrils; in order, namely, that His knowledge might be pointed out to exist in foreknowledge; because whatever things He declared that He knew in the nature of His Manhood, He doubtless foreknew before all ages by His Godhead. And, whence He possessed the breath in His nostrils, He immediately subjoined by the Prophet, saying; Because He Himself is counted lofty. As if He were saying; He foresaw from above, what would come to pass below; because He came from heaven to earth. Holy men likewise, because they have believed what they heard from Him, foresee themselves also what things are to come; and, while they faithfully obey His precepts, wait for His coming with certain hope. Whence also in this place, by the nostrils of this horse are designated the foreknowledge and expectation of a holy preacher. For while he seeks for the last judgment to arrive, for the heavenly country to be manifested, and for the rewards to be paid to the righteous, he draws, as it were, through his nostrils a breath from what is to come. 52. But the glory of his nostrils is terror; because the unrighteous dreads the coming of the vision of the strict Judge, which the righteous earnestly expects. For he, considering his labour, looks for the reward of retribution, and, knowing the merit of his cause, seeks for the presence of his Judge; and most ardently desires Him to come in flame of fire, inflicting vengeance on the ungodly, and granting the godly, in recompense, the sight of His contemplation. But he, who calls to mind his unrighteousness, shudders at coming to judgment, and dreads the examination of his actions: because he knows, that, if they are inquired into, he is convicted. The glory, therefore, of his nostrils is terror; because the righteous glories on the same ground as the sinner is convicted. Let us behold the horse, how he already draws through his nostrils a breath from those things which as yet he sees not; let us behold with what glory he is elated, when he is waiting for things that are yet to come. Behold the illustrious preacher, in looking at his labours, exclaims; I am now ready to be offered, and the time of my dissolution 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, will give me in that day. [2 Tim. 4, 6-8] Where also he fitly subjoins; But not to me only, but to those also who love His coming. As if he said; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Because, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said; The glory of his nostrils is terror. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Wilt thou rouse him as the locusts? [MORAL INTERPRETATION] 75. Every one, who follows God, is, at his beginning, roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with expanded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection, He rouses us at first as locusts; because though He raises us aloft by the flight of virtue, He yet despairs not at our falling by worldly doing. It follows; The glory of his nostrils is terror. 76. Because a thing, which is not seen, is detected by its smell, by the word 'nostrils' are expressed, not improperly, the thoughts of our hope; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he considers that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind; and again when he considers what are the torments of hell, fear immediately disturbs his mind. The 'glory of his nostrils' is therefore well called 'terror:' because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heart, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "Boldness is the glory of his chest," The boldness that made Isaiah speak and act (1). Our glory is our conscience (2) when it finds our actions good, so that everyone has something to boast about in himself and not in another (3). — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He diggeth up the earth with his hoof. He exulteth boldly, he goeth on to meet the armed men. 53. By the 'hoof of the horse,' the strength of labour is usually understood. What then is designated by the 'hoof,' except the perfection of virtues in a holy preacher? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shews by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself says to his disciples; Think on these things, which ye hate received, and heard, and seen in me, do these things; and the God of peace shall be with you. [Phil. 4, 8. 9.] And again; Brethren, be ye imitators of me, as I also am of Christ. [1 Cor. 11, 1] He therefore, who corrects others by the example of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch with the eye of their mind intent on heavenly things, though they spurn with the foot of hard contempt all things, which flow by and sink beneath: yet from the corruption of the earthly flesh, to which they are still bound, they frequently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, therefore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described, as having dug wells in a strange nation. [Gen. 26, 18] By which example we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceasingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds. Hence it is said to Ezekiel; Son of man, dig in the wall: [Ez. 8, 8] that is, break through hardness of heart by frequent blows of examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thyself in a ditch in the ground, from the face of the fear of the Lord, and from the glory of His Majesty. [Is. 2, 10] For we enter the rock, in truth, when we penetrate the hardness of our heart; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the more the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves. 54. For behold, because the day of divine judgment is imminent, the very face of His fear is already visible; and it is the more necessary for every one to fear Him with greater dread, the more the glory of His Majesty is now approaching. What then must be done, or whither must we fly? For which way can any one be concealed from Him, Who is every where? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground; in order, namely, that breaking through the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects: and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce unceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse; He diggeth up the earth with his hoof, that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added; He exulteth boldly, he goeth on to meet the armed men. 55. He exults boldly; because he is not broken by adversity, just as he is not elated by prosperity. For adversities cast not down him, whom no prosperities corrupt. This horse is, therefore, both bold and under the rein; he has the strength of boldness, so as not to be weighed down by adversity; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, whom they elevate: they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth's sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Christ's sake, as it is written; They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Jesus. [Acts 5, 41] Hence, when Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he had also been filled with joy, by saying; For when we had come into Macedonia, our flesh had no rest. [2 Cor, 7, 5] As if he were plainly saying; because my spirit had rest, when my flesh endured the punishments of persecutions, through the advancement of the soul. Against this horse, therefore, there are prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms: all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples down the desire even of the present life itself. Hence it is said by Solomon; Whatever shall befal the just, it will not make him sad. [Prov. 12, 21] Hence it is again written of him; The righteous, confident as a lion, will be without fear. [Prov. 28, 1] The lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone, Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, when it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above. 56. This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God; He goeth on to meet the armed men. 57. Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written, They were full of wrath, and cried out, saying, Great is Diana of the Ephesians, and the city was filled with confusion; and having caught Caius and Aristarchus, Paul's companions, they rushed with one accord into the theatre. [Acts 19, 28. 29.] And it is immediately subjoined; And when Paul would have entered in unto the people, the disciples suffered him not. But some also of the chiefs of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. [ib. 30. 31.] In which words we, doubtless, learn with what fury he would rush against the opposing array, unless the reins of love had restrained him, by means of his friends and disciples. 58. But if we ought to go to meet our enemies, of our own accord to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same illustrious preacher confesses of himself, saying, At Damascus, the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands? [2 Cor. 11, 32. 33.] Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies; except this, that it is necessary for us to learn, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another prudently to avoid it? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore, sought for a retreat from the contest, and reserved himself for other battles, to fight with greater success. For courage was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus. [Acts 21, 13] Neither count I my life dearer than myself. [ib. 20, 24] He therefore who sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled. 59. On which subject we must consider that he, who boldly endures other greater labours for God's sake, laudably declines certain labours, through the judgment of dispensation. For feeble fear is often called, by men, cautious dispensation; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very precipitate, who always opposes himself to adversities; and he is very cowardly, who always hides himself. 60. But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a wise leader, who always precipitately advances his army against the ranks of the enemy; nor is he a bold leader, who always withdraws it, through caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings around him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is righty said, He goeth on to meet the armed men. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: He diggeth up the earth with his hoof. He exulteth boldly, he goeth on to meet the armed men. [MORAL INTERPRETATION] 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pursuits. Whence it is rightly said by Solomon, Diligently cultivate thy field, that thou mayest afterwards build thine house. [Prov. 24, 27] For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also he keeps under his own body, as though it were a confederate of the foe. Whence also after the bruising of the body, after the joy of the heart, it is rightly subjoined; He goeth on to meet the armed men. 78. Armed enemies are unclean spirits, girded with countless frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust? 79. Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against them even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his mind, immovably fixed on God, despises the darts of temptations, and fears not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "He advances with pride in the plain. He walks on the torch of liberty; thrilled with joy, because your wide ways of charity have made it easy for him to do. "He walks full of courage in battle. Against the trials of adversity, — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: He mocketh at fear, and yieldeth not to the sword. 61. Let us see how he mocks at fear, who, as he counts, tramples under foot the swords of the adversaries. For he says, Who shall separate us from the love of Christ? shall tribulation, or distress, or famine, or persecution? [Rom. 8, 35] In fear, coming punishment is dreaded; but in the sword, pain is felt already from a present blow. Because therefore a holy man dreads not coming evils, he despises fear: but because he is not overcome even by a blow as it comes upon him, he yields not at all to the sword. Against this horse then there are as many swords of enemies as there are kinds of persecutions, all which he meets and overcomes, because from the love of life, he prepares himself for destruction. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: He mocketh at fear, and yieldeth not to the sword. [MORAL INTERPRETATION] 80. He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the flesh had been already overcome, who said; I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. [Rom. 7, 23] But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, to those about him; Let not sin reign in your mortal body, to obey the desires thereof. [Rom. 6, 12] And again; Mortify your members, which are upon the earth, fornication, uncleanness, lust, evil concupiscence. [Col. 3, 5] There smote him more heavily the sword of those temptations, of which he himself says, In more numerous labours, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, by night and by day I have been in the deep of the sea. [2 Cor. 11, 23-25] And other sufferings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating many things, he himself subjoins; Besides those things that are without, that which cometh upon me daily, the care of all the Churches. [ib. 28] The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both receives himself wounds from the enemy, and yet binds others, for their salvation. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "He faces the enemy's features. Among his weapons is the shield of faith, in which all the inflamed features of the enemy are extinguished (4). "And do not avoid the sword. Or the visible death itself, or those men obstinate in repelling the truth, eager to persecute it. He does not turn away from it, because he is ordered to love them. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Over him will rattle the quiver, the spear will shake, and the shield. 62. In Holy Scripture by the word 'quiver' is designated, sometimes the just and hidden counsel of God; but sometimes the clandestine machination of the wicked. By 'quiver' is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying, Because He hath opened His quiver, and afflicted me. [Job 30, 11] That is, He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver, so do sentences lie hid in the secret counsel of God: and an arrow is drawn, as it were, from the quiver, when God launches forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word 'quiver,' as is said by the Prophet, They have made their arrows in the quiver, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ardently is he led against the armed enemies by the power of his intention; his persecutors, who perceive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance; whence it is now rightly said, Over him will rattle the quiver; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, were seeking for Paul to be brought out of prison; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled; because the cause of secret machination came to Paul. 63. Although if we attentively enquire, we find a still deeper meaning in the sound of the quiver. For adversaries frequently enter into designs against the good, rely on wicked inventions, betake themselves to devise schemes; but yet themselves engage, themselves send persons, who should disclose these same schemes to the good; in order that, while the preparation of punishment is secretly, as it were, made known to the credulous, it may be the more dreaded; and that wounds suspected may the more disturb the mind of the bearer, than if inflicted. For, while arrows are concealed, and rattle in the quiver, they threaten death even though unseen. The quiver, therefore, rattles against the horse, when the hidden machination of the wicked against a holy preacher discloses, even more fraudulently, the design which it fraudulently conceals; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as weapons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added; The spear will shake. 64. The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are undergoing punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who are raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying, The spear will shake, He rightly subjoins; And the shield. 65. For, after the raging persecutor smites with punishment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Paul had armed himself with these, in the contest of faith, when saying, I suffer, even to bonds, as an evil doer; but the word of God is not bound. [2 Tim. 2, 9] As if he were saying; I am struck indeed with the spear of punishments, but yet cease not to launch forth the arrows of my words. I receive the wounds of cruelty, but I transfix the hearts of the unbelievers, by speaking the truth. Let it be said therefore; Over him will rattle the quiver, the spear will shake, and the shield. For the quiver rattles against the horse of God, because the counsels of the wicked resound about him; because open punishment is sought for, the spear is shaken; but because he is opposed by disputation also, the shield is wielded before him. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Over him will rattle the quiver, the spear will shake, and the shield. [MORAL INTERPRETATION] 81. For since he sees that the zeal of a holy mind helps others also against him, he labours to wound it with multiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dispersed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it. 82. But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush; in order that while the arrow is dreaded from a secret spot, the spear may be less feared before his face; or that, while he withstands the spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an arrow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is well said by Solomon to one engaged in both contests; The Lord shall be on thy side, and will keep thy foot, that thou be not taken. [Prov. 3, 26] For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what are before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we are afraid of a rising fault, we decline the virtue, which ought to be put in act; and when the side is, as it were, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall be on thy side, and will keep thy foot that thou be not taken; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face. And the crafty enemy who envies him, because he sees that he prevails not at all by quiver and spear, opposes to him his shield; in order that, if he pierces not the breast of his opponent by striking it, he may at least obstruct his onward course by some obstacles. For to his efforts he opposes certain difficulties; and when he is unable to overcome, he however resists him. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "On him the bow and the sword are in joy. His profession of faith announces the still invisible punishments of which God threatens the sinner from afar; it bears witness to the word that closely overturns all errors. There are, then, two very distinct ideas here: the threat which discovers in the future the punishment of the sinner is the line which the bow throws in the distance; the word that tames the passions of the moment is the sword with which one pushes away with one's hand. "Frightened at the sight of the spear and the javelin. How is it that, frightened by the spear and the javelin, the bow and the sword are in joy? Is it not because, if he does not tremble, if he does not fear the eternal death from which divine justice strikes, the martyr will not be able to face that of which he is threatened by the tyrant, nor to boldly confess his faith, nor to preach with confidence the truths that the enemies can not resist? It is thus that the word of God in him rejoices; he publishes it freely, and to announce to the ungodly the sad end with which they are threatened, and to condemn their present iniquities. If the joys of hope were not united in us with the fears of damnation, they would soon degenerate into a guilty security, into a reckless presumption, and we would not be told by the Psalmist, "Rejoice in him. with trembling (5). He is indignant with himself; he wants to destroy the ardor of concupiscence, and the fears of the flesh, which make us repel suffering and fighting. It is probably in this sense that it says, "Be angry and do not sin (1). It is with salutary indignation that he must condemn himself and say to himself: "Why are you sad, O my soul, and why do you trouble me? Hope in God, for I want to praise him again; Then one must confess with one's mouth to obtain salvation (2). Then the Psalmist adds: "He is my Savior, he is my God." He remains motionless on hearing the signal of the trumpet. Before which temptation comes, even when it has been strengthened against the failings of nature. he waits, for it is not necessary to engage easily, unless the day of the trial has said so. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Raging and snorting he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth. 66. For it was said to the first man when he sinned; Earth thou art, and to earth shalt thou go. [Gen. 3, 19] But the trumpets sound, when the powers of this world awfully prohibit holy men from preaching. Because, therefore, a preacher, inflamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whomsoever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of persecutors, he believeth not that the blast of the trumpet soundeth. For what else is the 'trumpet,' which announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist? 67. This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God; as it is written; They commanded them, when they had been scourged, that they should not preach in the name of Jesus. [Acts 5, 40] But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to obey God, rather than men. [ib. 29] Who says also to others who were persecuting him; For we cannot but speak the things which we have seen and heard. [Acts 4, 20] The horse of God, therefore, fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats. 68. Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it is written; There came down certain Jews from Antioch and Iconium, and, having persuaded the multitude, they stoned Paul, and drew him out of the city, supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. [Acts 14, 19-22] Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh! what a noble weakness is there in this man! how victorious his punishment! how triumphant his endurance! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution; he breaks through the opposed shield, because he subdues by reasoning the disputation of opponents; he swalloweth the earth, because, by exhortation, he converts sinners into his own body: he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth. [MORAL INTERPRETATION] 83. The blast of the trumpet sounds against the horse, when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself by his violent ardour; and consumes, by daily advancing, whatever earthly things he finds within him. And he believeth not that the blast of the trumpet soundeth; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: When he heareth the trumpet, he saith, Vah. He smelleth the battle afar off, the exhortation of the captains, and the howling of the army. 69. By which words this also is plainly shewn, that, in this place, nothing is said by the Lord of the irrational horse. For a brute animal cannot say, 'Vah;' but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For 'Vah' is a word of exultation. The horse, therefore, says 'Vah,' on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue: and is not alarmed at the peril of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, 'Vah,' is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffering, if he seeks with joy to undergo the peril of death for the Lord's sake; why is it that the Truth declared to Peter, that boldest preacher, who from his sturdy heart, adopted his virtue in his name; When thou shall be old, thou shall stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not? [John 21, 18] How does he rejoice in his suffering, who being girt by another, will not go whither he is led? But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom, we understand how it is willingly unwilling to undergo the peril of a glorious contest: because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for. 70. Let us see how Paul loves what he shrinks from, how he shrinks from what he loves. For he says, I have a desire to be dissolved, and to be with Christ. [Phil. 1, 23] And, To me to live is Christ, and to die is gain. [ib. 21] And yet he says, We that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. [2 Cor. 5, 4] Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this? Because, though victory makes him joyful for ever, punishment nevertheless disturbs him for the present: and though the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle is now approaching, both palpitates, and is in haste, trembles, and is wroth; seems, through his paleness, as if afraid, but is urged on vehemently by his anger; in like manner a holy man, when he sees himself drawing near to his suffering, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, and yet exults at living, through his death, a truer life. For he cannot pass over to the kingdom, except by the intervention of death; and is therefore doubtful, as it were, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, when we wish to repel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet, he saith, Vah; because a bold preacher, on hearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is frequently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when anticipated by deliberation. Whence it is also rightly subjoined concerning this horse; He smelleth the battle afar off. 71. As if it were said more plainly; He overcomes in every contest whatsoever, because before the contest he prepares his mind for the contest. For to 'smell the battle afar off,' is so to foresee in thought misfortunes when yet far distant, that they may not, by being unexpected, be able to overcome him. Paul was admonishing his disciples to smell this battle afar off, when he was saying, Examine yourselves whether ye be in the faith, prove your own selves. [2 Cor. 13, 5] As if he were openly charging them, saying, Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a state of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the swords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater; it is rightly said of the horse of God, that he smelleth the battle afar off. It follows; The exhortation of the captains, and the howling of the army. 72. The captains of the adverse part are the authors of error, of whom it is said by the Psalmist, Contention is poured forth over their princes, and their vain things led them astray, and He caused them to wander in the pathless place, and not in the path. [Ps. 107, 40] Of whom the Truth says by Itself, If the blind lead the blind, both fall into the ditch. [Matt. 15, 14] But an army follows these captains, that is to say the crowd of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it follows their commands without judgment, whilst it clamours through the madness of confusion, is said to howl with bestial mind. For howling properly belongs to wolves. And, because the bands of the reprobate are eager with rapacity alone, against the life and habits of the faithful, they shout as if with howling. The horse of God, therefore, smelleth afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, either what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage. Paul was smelling this exhortation of the captains, when saying, By sweet words and fair speeches they seduce the hearts of the innocent. [Rom. 16, 18] He was smelling this howling of the army, when saying, After my departure shall grievous wolves enter in among you. [Acts 20, 29] Peter had smelled out the exhortation of the captains, when he was warning the disciples against certain persons, saying, Through covetousness shall they with feigned words make merchandize of you. [2 Peter 2, 3] He was smelling the howling of the army, when he was premising, saying, And many will follow their lasciviousnesses, by whom the way of truth is evil spoken of. [ib. 2] 73. Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described by this voice of the Lord, if he has already begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in his smallest deeds. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: When he heareth the trumpet, he saith, Vah. He smelleth the battle afar off, the exhortation of the captains, and the howling of the army. [MORAL INTERPRETATION] 84. For their own good fortune has more fatally overthrown many, and a long-continued peace has rendered many slothful; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse, therefore, says, 'Vah,' when he has heard the trumpet, because, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unexpectedly. For he marks long beforehand, from each circumstance, of what vice the assault is coming on. Whence it also follows; He smelleth the battle afar off. 85. For, to 'smell the battle afar off,' is to discern from preceding causes, what contests of vices succeed. For because, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His Church, Thy nose is as the tower, which is in Libanus. [Cant. 7, 4] We distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the farseeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids it. Hence Habakkuk says, I will stand upon my watch. [Hab. 2, 1] Hence Jeremiah, admonishing the soul of each Elect one, says, Set thee up a watch-tower, place thyself bitternesses. [Jer. 31, 21] For, to set one's self a watch-tower, is to foreknow by lofty considerations the approaching struggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush. 86. But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the mind. For since, as has before been said, evils frequently spring from good deeds, through the vice of negligence; he observes with watchful zeal how arrogance rises from learning, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to rise against him. For when he is labouring diligently in acquiring learning, he anxiously prepares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentleness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God; He smelleth the battle afar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows; The exhortation of the captains, and the howling of the army. 87. For the tempting vices, which fight against us in invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the few surprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is the root of all evil, of which it is said, as Scripture bears witness; Pride is the beginning of all sin. [Ecclus. 10, 1] But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vain glory, envy, anger, melancholy, avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace. 88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal. 89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Envy also generates anger; because the more the mind is pierced by the inward wound of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is therefore felt as if more heavily impressed. Melancholy also arises from anger, because the more extravagantly the agitated mind strikes itself, the more it confounds itself by condemnation; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness. 90. But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person? why then art thou not either equal or superior to them? What great things art thou able to do, which they are not able to do! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says, What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours? Consider with what sorrow all must be looked upon, who are turned in such gall of bitterness against thee. Avarice also is wont to exhort the conquered mind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says, Why enlargest thou not thyself now in thy pleasure, when thou knowest not what may follow thee? Thou oughtest not to lose in longings the time thou hast received; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once captured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste with brutal cruelty. 91. But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subsequent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army. Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now learn by the appearance of birds, how high he soars by contemplation. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "But when the trumpet sounded the charge, he said, Come on. When the time of temptation comes, he will be pleased with himself, if he glorifies himself in the midst of tribulation, because the tribulation produces patience, patience, purity, and hope (4). From now on he will no longer say to his soul, rejecting the evil: "Why do you trouble me? But happy with his victory. he will exclaim: "O my soul, praise the Lord (5). - From a distance he smells the fight. He does not have in view the persecutors; that he has before his eyes; but he scents away those whom his eye could not discover; for he knows it, "We have not to fight against the flesh and the blood, but against the principalities and the powers, against the rulers of this world of darkness, against the spirits of malice spread in the air (6) . This is the meaning given to these words "From afar. It is said, "He sniffs," a well chosen expression, because of the prince of power spread in the air. The sense of smell perceives all the good or bad smells. He then smells the fight, the one who realizes that the prince of the powers of the air acts on the sons of defiance. 7. If they pursue him with their hatred or want to make him fall into their traps, he expects these spirits wicked, fight with spiritual weapons, and not with the weapons that protect the body, because it does not fight against flesh and blood, that is to say against the wicked and corrupt men that his eye can see. "The thunder and clamor of the chiefs. It must be implied: "he smells. Thunder, I think, is here named because of the air in which the wicked spirits are spread. These spirits are not called the masters of the world, as if they governed heaven and earth; but in the sense indicated by the Apostle. So that we do not understand his thought in this way, he immediately explains in what way they are the masters of the world. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: Doth the hawk get feathers by thy wisdom, stretching her wings toward the South? 92. That the hawk casts off its old feathers every year, as the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off the habit of his old conversation, assumes the form of the new man? Which Paul advises, saying, Stripping yourselves of the old man with his deeds, and putting on the new man. [Col. 3, 9] And again; Though that outward man of ours be corrupted, yet that which is within is renewed day by day. [2 Cor. 4, 16] But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. For the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer. 93. And He well says, It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accusation. The hawk, therefore, then gains its plumage, when it has stretched out its wings towards the South, because every one then clothes himself with the feathers of virtues, when, by confession, he subjects his thoughts to the Holy Spirit. For he, who lays not open his old deeds by confession, brings not forth the works of a new life. He who knows not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage by thy wisdom, stretching her wings towards the South? That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight? In order, namely, for him to gather from hence, that the vigilance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed Job; Behold the future plumage of virtues in the Gentiles, and cast off the old feathers of pride. — Morals on the Book of Job, Book XXXI John Chrysostom: How does God keep hawks hovering in the air? How does he provide them with nourishment? You can figure out all that he said from a small number of examples! Why did he not mention beefs or rams or other animals of this kind, but only those that are useless for us and seem to exist without reason? This is in order to show that if wisdom and providence appear in useful animals, they appear even more in those that seem to be useless, because you see that carnivorous birds of prey possess a certain reasonable wisdom that derives from the natural instinct living in each of them. So … some of them are inclined to fight, others scent the corpses, and the vulture remains still in the air. — COMMENTARY ON Job 39:26-30 Augustine of Hippo: "Is it your wisdom that has given the hawk its plumage? As the wisdom of God, who is the Christ, gradually forms in us the new man who must have his conversation in heaven? "He remains motionless, his wings extended, and his eyes fixed on the south. Charity freed from all carnality, attaches itself to its double object: it remains unshakable in faith, and far from confiding in itself, it places in God all its hopes, relating everything to Him whose love burns his heart; In order to preserve all his courage in him, he exclaims, "Will not you be subject to the Lord, O my soul? It is my refuge, yes, the Lord is my refuge and I support it: I will not be shaken (6). " 21. "Is it at your command that the eagle will rise in the clouds? As He who commanded Him said, "And when I am lifted up from the earth, I will draw everything to myself." He was going to die for us, and after his resurrection ascend to heaven: "Wherever the body will be," said he, "the eagles will gather there." For he has satiated with supernatural goods one whose youth will be renewed like that of the eagle. The elevation of the eagle may also be related to this passage of St. Paul: "If we are carried away as if outside ourselves, it is for God; As the following passage relating to the vulture relates to this other of the same Apostle "If we are more restrained, it is for you" (4). Here it is: "And that the vulture will wait near his nest perched on the rocks? He no longer expresses the state of a soul which rises in the contemplations of a holy rapture, but the devotion of the one who, in less elevated ways, patiently deals with the salvation of men and who wants the wicked dead to grace to be justified by the word, as devoured by it, to enter the body of the Church. We know that the vulture feeds on corpses. That is why he is near his nest where he lays down his widowers, a figure of works to be done in this life. He is on the rock; For after having said, "If we are more restrained," it is for you, "the Apostle adds immediately:" For the charity of Christ urges us. " "Now the stone was Christ (6). - He will wait motionless. This is the same thought as in this passage: "I feel pressed on both sides I would like to die and be with Jesus Christ, which is unquestionably the best," and relates to the elevation of the eagle. On the other hand, like the vulture waiting near his nest "I want to live again, which is necessary for you (7). Now, as the stone still designates the whole Church, the point of the rock is the head of the Church. This is why Simon was called Peter by Our Lord (8). The following expressions express this thought — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Ephrem the Syrian: The eagle is Christ. The high rock is the cross. The young ones licking the blood are the souls of the saints, who feed on Christ's blood flowing from his side, that blood that also the nations of the believers enjoy like young ones of the heavenly eagle. — COMMENTARY ON Job 39:27 Gregory the Dialogist: Will the eagle mount up at thy command, and make for thee her nest in high places. 94. In Holy Scripture, by the word 'eagle' are sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high. By the name 'eagle' are set forth the spirits, which lie in wait, as Jeremiah witnesses, who says, Our persecutors were swifter than the eagles of the heaven. [Lam. 4, 19] For our persecutors are swifter than the eagles of the heaven, when malignant men perform so many things against us, as to seem to surpass even the powers of the air themselves in the inventions of their malice. By the word 'eagle,' earthly power is also typified. Whence it is said by the Prophet Ezekiel, A great eagle, of great wings, long limbed, full of feathers and variety, came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches. [Ez. 17, 3. 4.] For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon? Who, in consequence of the immensity of his army, is described as of great wings; in consequence of the length of his continuance, as of long extent of limbs; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. Who came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried off the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate offspring of kings from the lofty height of their power, he plucked off, as it were, the top of his branches. By the word 'eagle' is expressed either the subtle understanding of the Saints, or the flying of the Lord's Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying, The first beast was like a lion, the second beast like a calf, the third beast having a face as of a man, the fourth beast like a flying eagle. [Rev. 4, 7] And though these several points are well suited to each particular Evangelist, (while one teaches the order of His human Nativity; another, by the offering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they are members. For He Himself is both a Man, because He truly took our nature; and a calf, because He patiently died for our sakes; and a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name 'eagle' is typified the subtle understanding of the Saints, and their sublime contemplation. For the sight of the eagle surpasses the vision of all birds, so that the sun's ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine commands, is suspended on high. And it is also said to place its nest in high places, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It places its nest on high; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when prophesying, Strong indeed is thy dwelling place, but if thou hast placed thy nest in the rock. [Numb, 24, 21] For Cinite is interpreted 'possessor.' And who are they who possess present things, except those who are skilled in the ability of worldly wisdom? And they truly build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away. 95. Let us behold the eagle building itself the nest of hope in high places. He says; Our conversation is in heaven. [Phil. 3, 2] And again; Who hath raised us up together, and hath made us sit together in heavenly places. [Eph. 2, 6] He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then confined in prison, when he was witnessing that he was sitting together with Christ in heavenly places. But he was there, where he had already fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him. 96. For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; I will raise thee above the high places of the earth. [Is. 58, 14] For losses, insults, poverty, contempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things which seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects which lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards discerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the high places of the earth, these very things He witnesses to blessed Job, that He alone is able to do, saying; Will the eagle mount up at thy command, and make for thee her nest in high places? As if He were saying; As at Mine, Who inspire within by the grace of hidden bounty, that which I command from without. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: She abideth in the rocks. And she dwelleth in the abrupt flints, and in the inaccessible rocks. 97. In Holy Scripture, when a 'rock' is mentioned in the singular number, who else is understood but Christ? As Paul witnesses, who says, But the rock was Christ. [1 Cor. 10, 4] But when 'rocks' are spoken of, in the plural number, His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls stones, saying, Ye as lively stones are built together as spiritual houses. [1 Pet. 2, 5] This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her. 98. Rocks can also be understood to be the lofty powers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they have become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, She abideth in the rocks; that is, by intention of heart she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variableness of change. Whence also it fitly follows; And she dwelleth in the abrupt flints, and in the inaccessible rocks. 99. For who else are those abrupt flints, but those firmest choirs of Angels, who, though not in their integrity, yet remained firmly fixed in their own estate, when the devil fell with his angels? For they are abrupt, because part of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhaps heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father: He purposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. [Eph. 1, 9. 10.] For in Him are restored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says, In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attractions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. — Morals on the Book of Job, Book XXXI Augustine of Hippo: "In the cavities, on the tip of the rocks. The point designates our leader, the hollow of the rock signifies the life hidden in God with Jesus Christ (9). "And there he seeks his prey," according to what was said to Peter: "Kill and eat (10); To incorporate into the Church those of the Gentiles who were to believe. — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft) Gregory the Dialogist: From thence she beholdeth her food. Her eyes behold afar off. 100. That is, from these choirs of Angels he directs the eyes of his mind to contemplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul, hath laboured, he shall see and be satisfied. [Is. 53, 11] And again, Blessed are they which do hunger and thirst after righteousness, for they shall be filled. [Matt. 5, 6] But who is the food of our mind is plainly pointed out, when it is said; Blessed are the pure in heart, for they shall see God. [Matt. 5, 8] And because, from being weighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined; Her eyes behold afar off. 101. For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but darkly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further off, we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle; Her eyes behold afar off. As if He were saying; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if the mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far. 102. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying; Who walketh in righteousnesses, and speaketh the truth, who casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his ears, lest he hear blood, and shutteth his eyes not to see evil; [Is. 33, 15] he immediately added to what heights of contemplation he can ascend by these steps of active life, saying; He shall dwell in high places, his loftiness shall be the munitions of rocks; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. [ib. 16] For to dwell in high places, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate ourselves from grovelling thoughts. Our loftiness is the munitions of rocks, when we are joined in mind to the choirs and camp of heaven, and, standing in the citadel of our heart, expel, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as Man, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the wicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added; They shall behold the land afar off. That then, which He says here; The eagle will mount up, and make its nest in high places, is there expressed, He shall dwell in high places. That which is here said, She abideth in the rocks, and dwelleth in the abrupt flints, and inaccessible rocks, is there added, His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined, Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that which is here subjoined, Her eyes behold afar off, is there fitly added, They shall behold the land afar off. 103. Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, We now see through a glass darkly, but then face to face. [1 Cor. 13, 12] And again; I count not myself to have apprehended. [Phil. 3, 13] But, though he himself beholds eternal things much short of what they really are, though he knows that he cannot perfectly understand them; yet he cannot instil by preaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself, as if of another person, saying, He heard secret words, which it is not lawful for a man to utter. [2 Cor. 12, 4] Although therefore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the statement of His Divinity, come down to speak only of the Lord's Incarnation. — Morals on the Book of Job, Book XXXI Gregory the Dialogist: Her young ones suck up blood. And wheresoever the carcase shall be, she is immediately present. 104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weaknesses of the Lord's Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the secrets of the third heaven, said to his disciples; For I have determined to know nothing among you, save Jesus Christ, and Him crucified. [l Cor. 2, 2] As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the Godhead, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle, And wheresoever the carcase shall be, she is immediately present. 105. For a carcase is so called from its fall. And the body of the Lord is, not undeservedly, called a carcase, on account of the fall of death. But that which is here said of this eagle; Wheresoever the carcase shall he, she is immediately present; this same thing the Truth has promised will take place, in souls as they depart from the body, saying, Wheresoever the body shall he, thither will the eagles also be gathered together. [Luke l7, 37] As if He plainly said, I, your Incarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh. 106. But this which is said of this eagle; Wheresoever the carcase shall be, she is immediately present, can be understood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle; Wheresoever the carcase shall be, she is immediately present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judaea, at another to Corinth, at another to Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin; what else did he prove himself to be but an eagle; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying; in order that, while he was performing the will of God, in having gained sinners, he might find, as it were, his own food in the carcase? For the food of the righteous is the conversion of sinners, of which it is said, Labour not for the meat which perisheth, but for that which endureth unto eternal life. [John 6, 27] — Morals on the Book of Job, Book XXXI Augustine of Hippo: "And his little ones roll in the blood," The hope of an immortal life in the abode of eternity directs his intention to the day, although his external acts seem to be dragged into the failings of nature: Doubt comes sometimes shake it; ignorance, inherent in the human mind, prevents it from seeing the real merit that. God attaches to his devotion and his zeal; but as his eyes discover eternal salvation in the distance, he always knows how to act with an entirely disinterested charity. And if he has given his care, distribute his treasures to men who, by renouncing the devil, are completely dead to the world, he hastens around them by the ministry of the word and multiplying his speeches, he unites to the body of the Church these men so well disposed. So it is said again: "They suddenly appear, where corpses lie. " — ANNOTATIONS ON THE BOOK OF JOB (tr. J. Litteral, draft)