The thirty-first
chapter of the Book of Job is explained to verse twenty-four, exclusive, and
chastity, humility, and mercifulness being first commended, many particulars
are especially taught relative to the avoiding of the occasion of sin.
[i]
1. The sense of Sacred Revelation
requires to be weighed with so exact a balancing between the text and the
mystery, that the scale of either side being adjusted, this latter
[‘hune,’ which seems to agree with ‘intellectus’ referred to
‘mysterium.’] neither the weight of over-curious scrutinizing should
sink down, nor again the deadness of unconcern leave void. For many
sentences thereof are pregnant with such a conception of allegories, that
any one who strives to hold them after the history alone, is deprived of the
knowledge of them by his indifference. But there are some that are so made
subordinate to external precepts, that if a man desires to penetrate them
with greater particularity, within indeed he finds nothing, whilst even that
too which they tell of without, he hides from himself.
2. Whence it is well said also in
historical relation by a method of representing; And Jacob took him rods
of green poplar, and of the almond and plane-trees, and pilled them in
strakes, and when the bark was off, where they were
stripped, the white appeared, and
the parts that were whole remained green; and after this manner the colour
was made variegated.
[Gen. 30, 37-39] When it is further added, And he set them in the
gutters in the watering-troughs, that when the flocks came to drink
they should have the rods before their eyes, and should conceive in looking
on them. And the flocks when they conceived looked on the rods, and
brought forth cattle ringstraked, spotted, and speckled. For what is it
to set before the eyes of the cattle ‘rods of green poplar, and of the
almond and plane-trees,’ but through the course Holy Scripture to furnish
for an example to the people the lives and sentences of the Ancient Fathers,
which same because by the testing of reason they are in a right line, are
styled ‘rods.’ From which he ‘peels the bark’ in part, that in those which
are stripped the inward whiteness may appear, and in part he keeps the bark,
that just as they were outwardly, they should remain in greenness. And the
colour of the rods is made pied, whereas the bark is in part stripped off,
in part retained. Since before the eyes of our reflection the sentences of
the foregoing Fathers are placed, like pied rods, in which whereas we very
often avoid the sense of the letter, we are as it were withdrawing the bark,
and whereas we very often follow the meaning of the letter, we as it were
preserve the bark. And when from those same the bark of the letter is
removed, the interior whiteness of the allegory is brought to view, and when
the bark is left, the green grown examples of the outward meaning are shewn.
Which Jacob did well to ‘set in the watering-troughs,’ because our Redeemer
set them in the books of the Sacred Lore by which we are inwardly watered.
‘The rams mix with the sheep looking at these,’ because our reasoning
spirits when they are fixed in the earnest minding of those mingle
themselves with the several particular actings, that they should begot such
a progeny of works as they see examples of precepts going before in words,
and the progeny of good practice may have a different colour, because both
sometimes, the bark of the letter being removed, it sees what is within with
acuteness, and sometimes, the covering of the history being preserved, it
moulds itself well in the outward.
3. For because the Divine
sentences require sometimes to be explored internally, and sometimes to be
viewed externally, it is said by Solomon also, He that strongly presseth
the udder for the drawing forth milk squeezeth out butter, and he that
wringeth [‘emungit,’ al. ‘emulget.’] violently draweth out blood.
For we ‘press the udder strongly,’ when we weigh with minute understanding
the word of Sacred Revelation, by which way of ‘pressing whilst we seek
‘milk,’ we find ‘butter,’ because whilst we seek to be fed with but a little
insight, we are anointed with the abundance of interior richness. Which,
nevertheless, we ought neither to do too much nor at all times, lest while
milk is sought for from the udder there should follow blood. For very often
persons whilst they sift the words of Sacred Revelation more than they
ought, fall into a carnal apprehension. For ‘he draws forth blood, who
wringeth violently.’ Since that is rendered carnal which is perceived by an
over-great sifting of the spirit. Whence it is requisite that the deeds of
blessed Job, which he for this reason relates amidst the words of upbraiding
friends, that his afflicted soul might not fall away in despair, we should
examine into according to the weight of the history, lest if the mind
explain these in a spiritual sense above what is necessary, from the udder
of his words there be blood answering us instead of milk. But if he does
sometimes relate some things mystical in the relation of his works, it is
necessary that the mind with quickened speed return to these considerations,
whereunto as is given to be understood the very order of the person speaking
itself bids that mind. For the holy man, after he had told the things that
had been inflicted on him by the scourge of God, now by enumerating in order
his own virtues makes it known what sort of person he was before the
scourge, so constructing the history of his life, as to insert therein a
something very rare which might be understood in an allegorical way, that
both in a large proportion they should be historical facts that he records,
and yet occasionally, by means of these same, he should rise up to a
spiritual meaning. Thus with what strength he had bound up his exterior
conduct from all falling by the training of inward safe-keeping, he tells,
saying,
Ver. 1. I made a covenant with
mine eyes that I should not even think upon a maid.
[ii]
[HISTORICAL INTERPRETATION]
4. 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; [Jer. 9,
21] 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? [Is. 60, 8] 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. [Gen. 3, 6] 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. [Lam. 3, 51] 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.
5. Let us then see in what manner
blessed Job kept in by a manly [‘juvenili.’] 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. [Matt. 5, 27.
28.] 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. [1 Pet.
1, 13] 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.’ [Rev.
1, 13] 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? whence blessed Job too directly
adds;
Ver. 2. For what portion would
God have in me from above, and what inheritance would the Almighty have from
on high?
[iii]
6. 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.
7. 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. [1 Cor.
10, 13] 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. [Rom. 6, 12] 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? It goes on;
Ver. 3. Is not destruction to
the wicked? and estrangement to the workers of iniquity?
[iv]
8. 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. Whence it is fitly added directly;
Ver. 4. Doth not He see my
ways, and count all my steps?
[v]
9. 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. [Jer. 7, 3] 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.
[Matt. 11, 28] 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. [John 4, 21] 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. [ver. 23] 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, Boca, shall be in danger of the council: but
whosoever shall say Thou fool, shall be in danger of hell fire. [Matt.
5, 22] ‘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. [Jer. 32, 18. 19.]
10. 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. [Apoc. 2, 13. 14.] 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. [ver. 19. 20.] 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. Whence he also adds;
Ver. 5, 6. 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.
[vi]
[MYSTICAL INTERPRETATION]
11. ‘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. [Gen. 22, 12] 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. [1 Pet. 2, 21-23] 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. [Heb. 12, 1. 2.] 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. It goes on;
Ver. 7. If my step hath turned
out of the way.
[vii]
12. 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.
[viii]
[HISTORICAL/MORAL INTERPRETATION]
13. 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.
[ix]
14. 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, saying;
Ver. 8. Then let me sow, and
let another eat; let my offspring be rooted out.
[x]
[ALLEGORICAL INTERPRETATION]
15. 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. [Is. 32,
20] 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. [John 4, 34] 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.
16. 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; [1 Kings 3, 19] 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.
17. 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. [ib. v. 26] 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; which same still
examining himself touching the defilement of bad practice, adds;
Ver. 9. If mine heart has been
deceived by a woman, or if I have laid wait at my neighbour’s door.
[xi]
[HISTORICAL INTERPRETATION]
18. 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. [Matt. 5,
28] (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. [1 Cor. 6, 9]
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. And if he ever
had done this thing, he prays for that sin to be turned into punishment to
him, saying;
Ver. 10. Then let my wife be a
harlot unto another, and let others bow down upon her.
[xii]
19. 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, saying;
Ver. 11, 12. 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. [Tit. 1, 6] 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. [1 John 1, 8] 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 [‘pie’] compassionates the need of his neighbour, whilst he
heartlessly [‘impie’] 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, when he subjoins,
Ver. 13. If I despised to
submit to judgment with my man-servant or with my maid-servant, when they
contended with me.
[xiii]
20. 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. [Job 29, 8. &c.]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. And hence he adds directly;
Ver. 14. For what shall I do,
when God riseth up to judge; and when He seeketh, what shall I answer Him?
[xiv]
21. 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. Whence also he adds,
Ver. 15. Did not He Who made
me in the womb make him? And did not One make us in the womb?
[xv]
22. 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.
[Gen. 9, 1] For He says not ‘be upon the men who were to be,’ but, be
upon every beast of the earth.
23. 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.
24. 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. [Acts 10, 26] 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.
[Rev. 19, 10] 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. [Ez. 3, 1] 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? But whereas we have made
ourselves acquainted with the achievements of his chastity and of his
humility, let us now acquaint ourselves with the deeds of his munificence.
It goes on;
Ver. 16. If I have denied what
they wished for to the poor, or have caused the eyes of the widow to wait.
[xvi]
25. 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.
[James 4, 3] 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; [Matt. 5, 5] 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.
26. 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. [Prov. 8, 28]
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, adds directly;
Ver. 17. Or have eaten my
morsel alone, and the fatherless hath not eaten thereof.
[xvii]
27. 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. It proceeds;
Ver. 18. For from my infancy
compassion grew up with me, and from my mother’s womb it came forth with me.
[xviii]
28. 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. It goes on;
Ver. 19, 20. 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.
[xix]
29. 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, [Ecclus. 18, 15. 16.] 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? [Jam. 2,
15. 16.] 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. [1 John 3, 18] For our loving affection must always be shewn
forth at once by respectfulness of speech, and by the service of almsgiving.
30. 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. [Luke 16, 9] 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. [2 Cor. 8,
14] 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.
31. 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. It goes on;
Ver. 21. If I have lifted up
my hand against the fatherless, even when I saw myself uppermost in the
gate.
[xx]
32. 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. [Amos 5, 15] 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, saying,
Ver. 22. Then let my shoulder
fall from its joining, and mine arm be broken in pieces along with its
bones.
[xxi]
[MORAL INTERPRETATION]
33. 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. [Zeph. 3, 9]
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. [Gal. 6, 9] Hence Truth says by Itself, In your patience ye
shall possess your souls. [Luke, 21, 19]
34. 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, he adds, saying,
Ver. 23. For I always feared
God like waves swelling over me, and I could not endure the weight of Him.
[xxii]
[HISTORICAL INTERPRETATION]
35. 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.
30. 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.
BOOK XXII