Ver. 17. Willie he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
x^'- 24. Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he • in aeie shews that wrath is repeated in the heavens ^ For it follows; ^ al. by a dispensation of God.
I Salaries pouet' in the elements. Order of Job's trials. 85 Ver. 18, 19. While he was yet speaking, there came also Rook another, and said, Thy sons and thy daughters were eating and drinking nine in their eldest brother^ s house: And, behold, there came a great uind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
25. He who is not laid low by oue wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire fiom heaven had been reported, tidings are brought of the plunder- ing of the camels, by man again, and of the slaughter of his ser\'ants, and the fmy of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the corners of the house, and to have overwhelmed his children. For be- cause it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir uj) the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elcnicnis into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into stonus, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that thev should be many in number; he obtained that they should come suddenly. Now tlie first time that he brought bad tidings he infiicted a wound upon his yet peaceful breast, as upon sound members; but when he went on smiting the stricken soul, he dealt wound upon wound, tliat he might urge him to words of impatience.
2(j. But we should observe with what craftiness the ancient foe busied himself to break down the })aticnce of the holy man, not so uuich by the loss of his substance as by the very order of tlie announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the los.ses of his property ir.
86 Worst trial last. Danger of elders' feasting.
Job 1, of slight importance, if he heard of them when now childless, — '—'- and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, consideiing that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space.
27. Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declaimed above that feasts can scarcely be gone through without transgres- sion. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict Chastisement is to be fell, but borne patiently. 87 temptations it is placed, which throws off restraint in a i^ooK »se of security. In the eldest brother's day then he over- — '■ — of sense of security. In the eldest brother's day whelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the care- lessness of the elder ones. But as we have marked with what piercing darts the tidings stnick him, let us hear how our man of valour stands fast amid the blows. It proceeds; Ver. 20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped.
28. There are some who account it a high degree of xvi. philosophical fortitude, if, when corrected by severe disci- pline, they are insensible to the strokes, and to the pains of those stripes. And there are some who feel to such excess the infliction of the blows, that under the influence of imme- diate grief, they even fall into excesses of the tongue. But whoever strives to maintain true philosophy, must go between eithtr extreme, for the weightiness of tnie virtue consists not in dulness of heart, as also those limbs are very unhealthy from numbness which cannot feel any pain even when cut. Again, he deserts his guard over virtue, who feels the pain of chastise- ment beyond what is necessary; for while tlie heart is affected with excessive sorrow, it is stin'ed up to the extent of impatient reviling, and he who ought to have amended his misdeeds by means of the stripes, does his part that his wickedness should be increased by the correction. Agreeably to which, against the insensibility in the chastised, the words of the Prophet are. Thou ha^t stricken them, but they have Jer.6,3. not grieved; Thou hast consumed them, but they have re- fused to receive correction. Against the faintheartedness of the chastened the Psalmist hath it. They will never ^''- j^o> utandfast in adversity; fur they would * stand fast in adver- * " ^' »ity,' if they bore calamities with patience, but so soon as tX\cy sink in spirit, when pressed with blows, they as it were lose the firumess of tlieir footing, amidst the miseries inflicted on them.
29. Thus because blessed Job observed ti.ie rule < i the true philosophy, he kept himself from either extreme witli the evenness of a marvellous skill, that he might not by being insensible to the pain contemn the strokes, nor again, by feeling the pain immoderately, be hurried madly against 88 Job honoured God the more in that lie grieved.
Job 1, the visitation of the Striker. For when all his substance was --— lost, all his children aone, he rose up. and rent his mantle.
and shaved his head, and fell down upon the ground, and worshipped. In that he rent his mantle, in that he shaved his head^ and fell down upon the ground, he shews, we see, that he has felt the pain of the scourge; but in that it is added that he worshipped, it is plainly shewn that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two command- ments of love, i. e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his gioans. There are some that use to love God in prosperity, but in adversity to abate their love of Him fi'om whom the stroke comes. But blessed Job, by that sign which he outwardly shewed in his distress, proved that he acknowledged the coiTection of his Father, but herein, that he continued humbly worshipping, he shewed that even under pain he did not give over the love of that Father. Therefore that he might not shew pride by his insensibility, he fell down at the stroke, but that he might not estrange himself from the Striker, he so fell down as to worship. But it was the practice of ancient times for every one, who kept up the appearance of his person by encouraging the growth of his hair, to cut it off in seasons of mourning; and, on the other hand that he who in peaceful times kept his hair cut, should in evidencing his distress cherish its growth. Thus blessed Job is shewn to have preserved his hair in the season of rest, when he is related to have shaven his head for the purpose of mourning, that whereas the hand of the Most High was fallen upon him in all the circumstances of his condition, the altered mien of penance might even by his own act overcloud him. But such an one, spoiled of his substance, bereft of his children, that rent his mantle, that shaved his head, that fell down upon the ground, let us hear what he says!
Job reflects for comfort on his tenure of earthly goods. 89 Ver. 2 1. Naked came I out of my mothefs womb, and naked Book shall I return thither. ^^' 30. Oh! upon how elevated a seat of the counsels of the xvii. heart does he sit enthroned, who now lies prostrate on the earth with his clothes rent! For because by the judgment of the Lord he had lost all that he had, for the preserving his patience he brought to mind that time, when he had not as yet those things which he had lost, that, whilst he considers that at one time he had them not, he may moderate his concern for having lost them; for it is a high consolation in the loss of what we have, to recall to mind those times, when it was not our fortune to possess the things which we have lost. But as the earth has produced all of us, we not unjustly call her our mother. As it is written. An heavy 'S.ccUn. yoke is upon the sons of Adam, from the day that they go'^^* ^' out of their mothers womb, till the day that they return to the mother of all things.
Blessed Job then, that he might mourn with patience for what he had lost here, marks attentively in what condition he had come hither. But for the furtherance of preserving patience, with still more discretion he considers, how he will go hence, and exclaims, Naked came I out of my mothefs womb, and naked shall I return thither. As though he said, ' Naked did the earth bear me, when I came upon this scene, naked it will receive me back, when I depart hence. 1 then who have lost what 1 had indeed given me, but what must yet have been abandoned, what have I parted with that was my own V But because comfort is not only to be derived from the consideration of our creation^, but also from the'condi- justice of the Creator, he rightly adds, *^condi- The Lord gave, and the Lord hath taken away; '^as i^toris.' hath pleased the Lord, so is it done. and ixx.
31. The holy man, under trial from the adversary, had xviii. lost every thing, yet knowing that Satan had no power against him to tempt him, saving by the Lord's permission, he does not say, ' the Lord hath given, the devil hath taken away,' but the Lord gave, the Lord hath taken away. For perchance it would have been a thing to grieve for, if what his Creator had given him, his enemy had taken from hira: but when no other hath taken it away, saving He Who 90 God takes but His own. Satan shamed by patience.
JoBi, Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. For if we have Hist.
from Him all that we make use of in our present life, what cause for grief that by His own decree we are made to surrender, of Whose bounty we have a loan } Nor is he at any time an unfair creditor, who while he is not bound to any set time of restitution, exacts, whenever he will, what he lends out. Whereupon it is well added. As it hath pleased the Lord^ so is it done; for since in this life we undergo things which we would not, it is needful for us to turn the bias of our will to Him, Who can will nought that is unjust.
For there is great comfort in what is disagreeable to us, in that it comes to us by His disposal, to Whom nought but justice is pleasing. If then we be assured that what is just is the Lord's pleasure, and if we can suffer nothing but what is the Lord's pleasure, then all is just that we undergo, and it is great injustice, if we murmur at a just suffering.
32. But since we have heard how the intrepid speaker put forward the vindication of his cause against the adversary, now let us hear how in the end of his speech he extols the Judge with benedictions. It follows, Blessed be the Name of the Lord. See how he concluded all that he felt aright with a blessing on the Lord, that the adversary might both perceive hence, and for his punishment under defeat take shame to himself, that he himself ev^en though created in bliss had proved a rebel to that Lord, to Whom a mortal even under His scourge utters the hymn of glory.
I3ut be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Thus blessed Job, when stricken with the loss of his substance and with the death of his children, for- asmuch as he turned the force of his anguish into praise of his Creator, exclaiming, The Lord gave, and the Lord hath taken an ay; as it hath pleased the Lord, so is it done; b/^ssed be the Name of the I^ord: by his humility, struck down the enemy in his pride, and by his patience, laid low the cruel one. Let us never imagine that our combatant Job sinned not even in thought. 91 received wounds, and yet inflicted none. For whatever Book words of patience he gave forth to the praise of God, when he was stricken, he as it were hurled so many darts into the breast of his adversary, and inflicted much sorer wounds than he underwent; for by his afl^liction he lost the things of eaith, but by bearing his affliction with humility, he multi- plied his heavenly blessings. It follows, Ver. 22. In all this Job sinned 7wt, nor charged God foolish I g.
33. Since, when we are laid hold of by distressing trials, xix. we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God J'oolishlg: for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of munnuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does ' charge God foolishly,' who, when the strokes of divine chastisement are fallen upon him, strives to justify himself For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser } Let it suffice for us to have run through the words of the history thus far: let us now turn the discourse of our exposition to investigate the mysteries of allegory. And heroin, that it is written, Ver. 6. Now there was a day when tJte sons of God came to present themselves before the Lord, and Satan came also among them.
34. It is first to be made out, wherefore any thing is said to xx. be done on a particular day before the Lord, whereas with Him Alleo. the progress of time is never marked by the variation of day and night. For neither does that light, which without coming eidighteneth whatsoever it chooseth, and without going Ibr- saketh those things which it rejects, admit any imperfection of mutability; for, while it abideth unchangeable in itself, it orders all things that are subject to change, and has in such 92 God^s One Day Eternity. Known things put for unknown.
Job 1, sort created all transient beings in itself, that in it they are r — '— incapable of transition, nor is there inwardly in His sight any lapse of time, which with us, without Him, has its course. Whence it comes to pass that those revolutions of the world remain fixed in His eternity, which, having no ' ema- fixedness out of Him issue into existence ^ Why then in nonf relation to Him is it said, one day, in that His one day is His eternity? Which same the Psalmist perceived to be closed by no ending, and to open with no beginning, where he Ps. 84, says. One day in Thy courts is better than a thousand.
^' 35. But as Holy Scripture speaks to those who are brought forth in time, it is meet that it should use words significant of time, in order that it may lift, us up by so con- descending, and that while it relates something that belongs to eternity after the manner of time, it may gradually transfer to the eternal world those who are habituated to the things of time, and that that eternity, which is unknown, while it 2 blan- amuses'^ us with words that are known, may successfully "^ impart itself to our minds. And what wonder is it, if in Holy Writ God is not overhasty to disclose the unchangeableness of His Nature to the mind of man, since after He had cele- 3 solem- brated the triumph^ of His Resurrection, it was by certain progressive steps that He made known the incoiTuptibility of the Body which He resumed again. For we have learnt from the testimony of Luke, that He first sent Angels to some, that were seeking for Him in the tomb; and again to the disciples who were talking of Him by the way, He Himself appeared, yet not so as to be known by them. Who indeed after the delay of an exhortation did shew Himself to be known of them in the breaking of bread; but at last, entering suddenly. He not only presented Himself to be known by sight, but to be handled also. For because the disciples still carried about with them faint hearts, in coming to the know- ledge of this marvellous mystery they were to be nourished by such a method of its dispensation, that by little and little in seeking they might find some portion, that finding they might gain growth, and growing they might hold the faster the truths which they had learnt. Inasmuch then as wc arc not led to the eternal world at once, but by a progression of Satan'' s darkness penetrated by God's Light. 98 cases and of words as though by so many steps, this or tliat Book is said to be done on a certain day before Him within, Who --— views even time itself also out of time.
36. Or forasmuch as Satan too was there, was it the aim of Holy Scripture, when it says that this was done on a cer- tain day, to point out that in the light God beheld the dark- ness? For we are unable to embrace light and darkness in one and the same view, in that when the eye is fixed upon darkness, the light is put to flight, and when the eye is directed to the glittering rays of light, the shades of darkness disappear. But to that Power, Which in unchangeableness beholds all things changeable, Satan was present as in the day, in that It embraces undimmed the darkness of the apo- state Angel. We, as we have said, cannot survey at one view both the objects which we choose in approval, and those which we condemn in disapproval; for while the mind is directed to the one subject, it is withdrawn from the other, and when it is brought back to this latter it is taken off from that, to which it had attached itself.
37. But forasmuch as God without changing beholds all things at the same instant, and without extension embraces all, i. e. both the good that He aids, and the evil that He judges; both that which thus aiding He rewards, and that which so judging He condemns; He is not Himself different in the things which He sets in different order. Accordingly Satan is said to have come before Him on a day, in that the light of His eternity is proof against the overclouding of any change; and herein, that the darkness is made present to Him, he is said to have presented himself among the sons of God, because in fact the impure spirit is penetrated by the self-same Power of Righteousness, wherewith the hearts of pure spirits are replenished; and that being is pierced through with the same ray of light, which is so shed abroad in them as that they shine.
38. He came among the sons of God, in that, though they serve God in rendering aid to the elect, he does this, in put- ting them to trial. He presented himself among the sons of God, in that, although they dispense the succours of mercy to all that labour in this present life, this one unwittingly serves the ends of His secret justice, while he strives to 94 An evil spirit served to deceive Ahab, Job 1, accomplish the ministry of their condemnation. Whence it alleo ^^ J^^^^b' s^i^ ^y th^ Prophet in the books of Kings, I saw 1 Kings the Lord sitting upon His throne, and all the host of Heaven ^p * standing by Him, on His right hand and on His left. And it was said, Wherewith shall I deceive Ahab, that he may go up and fall at Ramoth Gilead? And one said on this manner, and another said on that manner. And there came forth one and stood before the Lord, and said, I will deceive him. And it was said. Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets.
For what is the throne of the Lord, unless we understand the Angelic Powers, in whose minds enthroned on high He disposeth all things below? And what is the host of heaven, unless the multitude of ministering Angels is set forth? Why then is it, that the host of heaven is said to stand on His right hand and on His left? For God, Who is in such sort within all things, that He is also without all, is neither bounded on the right hand nor on the left. However, the right hand of God is the elect portion of the Angels, and the left hand of God signifies the reprobate portion of Angels. For not alone do the good serve God by the aid which they render, but likewise the wicked by the trials which they inflict; not only they who lift upward them that are turning back from transgression, but they who press down those who refuse to turn back. Nor because it is called the host of heaven, are we hindered from understanding therein the reprobate portion of the Angels, for whatsoever birds we know to be poised in the air, we call them ' the birds of heaven.' Ephes. And it is of these same spirits that Paul saith. Against ' spiritual wickedness in high places. And describing their Ephes. i^gad, he says. According to the prince of the power of the air. On the right hand and on the left hand of God, then, stands the Angelic Host, forasmuch as both the will of the elect spirits harmonizes with Divine mercy, and the mind of the reprobate, in serving their own evil ends, obeys the judgment of His strict decrees. Hence too it is said, that a spirit of falsehood immediately leaped forth in the midst, to deceive king Ahab, as his deserts called for. For it is not right to imagine that a good spirit would ever have served Satan rebuked hi tite Day of our LonVs hicarnaiioH. 96 the ends of deceit, so as to say, / uill go forth ^ aud 1 will he Book a lying spirit in the mouth of all his prophets. But because king Ahab by his previous sins had made himself worthy to be cursed with such deception, in order that he who had many times wilHngly fallen into sin, might for once unwillingly be caught for his punishment, leave is given by a secret justice to the evil spirits, that those whom with willing minds they strangle in the noose of sin, they may drag to the punishment of that sin even against their will. What then it is there to describe the Host of heaven as having stood on the right hand and on the left hand of God, the same it is here to declare Satan to have presented himself among the sons of God. So on the right hand of God there stood Angels, for that the sons of God are named; so on His left hand Angels are standing, because Satan presented himself among them.
39. But as we have determined to search out the hidden senses of the allegory, we not unfitly take it to mean, that the Lord beheld Satan in the day, in that He restrained his ways in the Incarnation of His Wisdom; as though it were not to have seen him, to have for so long borne with his wickedness in the ruin of the human race. Whence it is straightway said to him by the voice of God, Ver. 7. Whence coinest thou?
40. In the day Satan is demanded of his ways, for that in xxi. the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined. And the Lord said unto Satan, JJ'hence contest thou? For He then by an-aigning attainted the ways of Satan, when by the Advent of the Mediator restrain- ing the wickedness of his persuasions. He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, foras- nuich as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But sinc« the 96 SaM?i\<i work ott e<trtli. C/trist df scribed in Job.
Job 1, old eneiny, at the coming of the Redeemer, is questioned o( -ii ■ his ways, let us hear what he says.
Ver. 7. Fro7n going to and fro in the earth, and from walking up and down in it.