Moralia in Job 1430 part 1/2

As you know, most beloved brethren, it is the custom of prophecy to look now on this, now on that, and suddenly to turn its words from one subject to another; as the Psalmist, when he was speaking of the Lord, saying: 'God is a just judge, strong and patient; is he angry every day? Unless you be converted, he hath brandished his sword; he hath bent his bow, and made it ready; and in it he hath prepared the instruments of death; he hath made his arrows for them that burn' (Ps. 7:12ff.), suddenly subjoins: 'He hath conceived sorrow, and brought forth iniquity; he hath opened a pit and dug it, and he is fallen into the hole he made' (Ps. 7:15). Behold, while he was recounting the justice of the Lord, as though with unchanged voice, he suddenly brought in the guilt of the sinner.

Let it suffice that I have said this one instance by way of example, since whoever has practice in reading the prophets is not ignorant how often they do such things. Hence now the prophet Ezekiel, when he was speaking of the wheels, added: Verse 18. — 'And the whole body was full of eyes round about all the four of them.' For he who said not 'of them' (the wheels, feminine) but 'of them' (the living creatures, masculine) plainly indicates that his discourse suddenly returned from the wheels to the living creatures. By which surely all the perfect, as has been said before, are signified. The bodies of the living creatures are therefore described as full of eyes, because the action of the saints is circumspect on every side, providently foreseeing good and cleverly avoiding evil.

And this is the more laborious task, where the mind of the saints keeps vigorous watch lest evils hide themselves before their eyes under the appearance of good. The life of the saints is therefore circumspect, so as not to be so free that it becomes proud, since often pride goes forth in words, and freedom appears to seek to be seen as purity. Nor so humble that it becomes timorous, since sometimes fear restrains the mind and does not presume to speak what is right, yet in that very timid thinking it pretends to be humility. Nor so sparing that it becomes miserly, since very often tenacity wishes to be reckoned as frugality, so that it may seem justly and out of necessity to hold whatever it will not mercifully bestow upon a needy neighbour.

Nor so merciful that it becomes lavish, since sometimes it reckons profusion to be mercy. For it is one thing out of zeal for piety to give what is necessary to one's fellows, and another to scatter what one possesses without regard for reward. Whatever therefore is done must be weighed at the root of the intention, by what merit it is held before the judgment of the Creator. Hence the same Creator says: 'If thy eye be single, thy whole body shall be lightsome' (Luke 11:34), naming the eye the intention, and the body indeed the action.

For if our intention before God be single, in his judgment our action will not be dark. Therefore, because holy men keep clever watch so as to look at themselves on every side and guard themselves everywhere, lest either they desire evils for their own sake or do these same things under the appearance of good — that is, lest their vices falsely represent themselves to them as virtues — they have the whole body full of eyes round about, because their every action is both filled and surrounded with the providence of solicitude. 3. Hence it is that Paul the Apostle, when he wished to have mercy on a certain penitent for a sin committed, and looked to the Corinthians, says: 'If you have pardoned any thing to any one, so have I. For what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ; that we be not overreached by Satan.'

'For we are not ignorant of his devices' (2 Cor. 2:10-11). For if pardon was to be granted, why does the excellent teacher join himself with such great humility to the will of the disciples, so that neither he himself might seem divided from the disciples, nor the disciples from him in the cause of compassion, unless because with the watchful eye of providence he considered that very often, while one man pardons, another is angered? And of what quality is that sacrifice of mercy which is offered with discord toward a neighbour? Whence he rightly says: 'That we be not overreached by Satan. For we are not ignorant of his devices.' Because, namely, he is wont to inject the evil of strife into the heart of one man from that very source whence he sees the other has performed a work of piety.

For imperfect is that good which is so done that no heed is taken lest some evil creep in from another side — unless perhaps this, that where it cannot be done without scandal to someone, it is a fault not to have done it. 4. We say this, moreover, that we may make known to your love from today's reading that in our good work sometimes the scandal of a neighbour must be avoided, but sometimes must be despised as nothing. This we have learned in our very Author, who, when the tribute was demanded of Peter, first set forth a parable by which he answered that he owed nothing, saying: 'The kings of the earth, of whom do they receive tribute or custom? Of their own children, or of strangers?' (Matt. 17:24-25). And when it was said to him, 'Of strangers,' he straightway replied:

'Then the children are free.' But after he had shown that he was free, lest perchance he should cause scandal to anyone, he added: 'But that we may not scandalize them, go to the sea, and cast in a hook; and that fish which shall first come up, take; and when thou hast opened its mouth, thou shalt find a stater; take that and give it to them for me and thee' (Matt. 17:26-27). And again, when he said that everything which enters into the mouth does not defile a man, then the disciples came and said to him: 'Dost thou know that the Pharisees, when they heard this word, were scandalized?' (Matt. 15:11ff.). But he answering said: 'Every plant which my heavenly Father hath not planted, shall be rooted up. Let them alone: they are blind, and leaders of the blind.'

Behold, the Teacher, the Truth, lest scandal should be engendered in the hearts of certain men, paid the tribute which he did not owe; and again, because he saw that scandal was engendered in the hearts of certain men against the truth, he permitted them to remain in their scandal. 5. From which matter we must consider that, insofar as we can without sin, we ought to avoid the scandal of our neighbours. But if scandal is taken from the truth, it is more profitable that scandal be allowed to arise than that the truth be forsaken. Therefore the bodies of the living creatures are full of eyes when they cautiously look around themselves on this side and that. 6. But we must know that often, while we attend to some things, it comes about that we neglect others; and where we neglect, there without doubt we have no eye.

For that Pharisee who had gone up into the temple to pray — as the Gospel testifies — we have learned what he said. For he said: 'God, I give thee thanks' (Luke 18:11). And rightly he gave thanks to God, from whom he had received the good things he had done. He also subjoins: 'that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican; I fast twice in the week, I give tithes of all that I possess' (Luke 18:11-12). Behold, for the showing forth of abstinence, for the bestowing of mercy, for the rendering of thanks to God, the Pharisee had an eye; but for the guarding of humility he had no eye.

And what does it profit that against the ambushes of enemies almost the whole city is carefully guarded, if one opening is left open through which the enemies may enter? What then does that guard profit which is set almost everywhere, when the whole city is opened to the foes through the neglect of a single place? But the Pharisee, who displayed fasting, gave tithes, rendered thanks to God, kept watch, as it were, almost all around in the guarding of his own city. But because he did not attend to one opening of pride within himself, there he suffered the enemy, where through negligence he closed his eye.

Because therefore the minds of the saints keep watch, looking around themselves on every side, and in their every work carry about the eye of dread and solicitude, lest they either do perverse things, or fail to do the right things which are commanded, or, when good deeds are accomplished, swell up in their own thoughts, and offend the more gravely the more they appear just outwardly and sin the more secretly, rightly is it said: 'Their whole body was full of eyes round about.' 7. It must also be known that in the old translation it is not read: 'Their whole body was full of eyes round about,' but it is said: 'Their backs were full of eyes.' Which sentiment surely does not disagree with the meaning of edification. For the things that are on the face, even sinful men are often accustomed to guard.

But just men, because they guard in themselves also the things which are not seen in the fore and on the face, are said to have eyes in their backs. Whoever therefore examine even the things that are in secret, and guard themselves from those very things which lie hidden, assuredly have eyes in their backs. Which nevertheless can be understood also in another way, since the things that are before our face we see, but our backs another sees in us, and we cannot see them. Because, however, holy men cleverly look upon themselves in those things in which they can be judged by others, and see themselves strictly, just as they are often strictly seen by others, they who are ignorant in themselves not even of those things which could lie hidden from themselves, carry a light in their back. There follows: Verse 19.

— 'And when the living creatures went, the wheels also went together by them; and when the living creatures were lifted up from the earth, the wheels also were lifted up at the same time.' 8. The living creatures walk when holy men understand in Holy Scripture how they may live morally. But the living creatures are lifted up from the earth when holy men suspend themselves in contemplation. And because each of the saints, the more he himself has advanced in Holy Scripture, so much the more does this same Holy Scripture advance with him, rightly is it said: 'When the living creatures went, the wheels also went together; and when the living creatures were lifted up from the earth, the wheels also were lifted up at the same time,' because the divine oracles grow with the reader; for each one understands them the more loftily, the more loftily he strains toward them.

Hence the wheels are not lifted up if the living creatures are not lifted up, because unless the minds of the readers advance to the heights, the divine sayings, as though in the depths, lie unintelligible. For when to any reader the word of Holy Scripture (if the sense of the divine oracle seems lukewarm) does not rouse his mind, and in his thought flashes with no light of understanding, the wheel is both idle and on the earth, because the living creature is not lifted up from the earth.

But truly if the living creature walks — that is, seeks the order of living well, and through the pace of the heart finds how it may set forward the pace of good work — the wheels also walk together, because you find as much advancement in the sacred oracle as you yourself have advanced beside it. But if the winged living creature stretches itself out in contemplation, the wheels are straightway lifted up from the earth, because you understand those things not to be earthly which before, in the sacred oracle, you believed were spoken according to the earthly manner. And it comes to pass that you perceive the words of Holy Scripture to be heavenly, if, kindled through the grace of contemplation, you suspend yourself toward heavenly things. And the wondrous and ineffable power of the sacred oracle is recognized, when the mind of the reader is penetrated by heavenly love.

Because therefore the living creature raises itself to the heights, the wheel flies. There follows: Verse 20. — 'Whithersoever the spirit went, thither as the spirit went, the wheels also were lifted up together, following it.' 9. For whither the spirit of the reader tends, thither also the divine oracles are lifted up, because if you seek what is lofty in them by seeing and perceiving, these same sacred oracles grow with you, ascend with you into higher things. And well is it said concerning these same wheels: 'following it.' For the spirit of the reader, if it seeks to know something moral or historical in them, the sense of moral history follows this; if something typical, at once the figurative speech is recognized.

If something contemplative, immediately the wheels receive, as it were, wings, and are suspended in the air, because in the words of the sacred oracle a heavenly intelligence is opened. Whithersoever therefore the spirit went, thither as the spirit went the wheels also were lifted up together, following it. For the wheels follow the spirit, because the words of the sacred oracle, as has often already been said, grow through the understanding according to the sense of the readers. 10. For in one and the same sentence of Scripture one man is fed on the history alone, another seeks the typical sense, another indeed seeks contemplation of the intelligence through the type. And it often comes to pass that, as has been said, in one and the same sentence all three at once avail. For Moses, when he had been called from the burning bush (Exod.

3:3), he drew nearer to see the sight, and behold the bush burned and was not consumed. Great is this miracle. If you seek in it the history alone, there is that whereon the mind of the reader may be nourished, that you may see fire burn in the wood and not consume it. But now if you seek the typical intelligence: what is the flame but the Law, of which it is written: 'In his right hand a fiery law' (Deut. 33:2)? And what did that bush signify but the Jewish people, beset with the thorns of their sins? Yet the burning bush could not be consumed, because the Jewish people both received indeed the fire of the Law, and yet did not forsake the thorns of their sins, nor did the flame of the divine word burn up their vices.

Perhaps another desires to contemplate greater things through the type in this deed. Because this man's sense grows, the wheels also are lifted up together. For among men the only-begotten Son of God became a perfect man, who had no sins of his own, but took upon himself the thorns of our wickedness, and deigned to be humbled for us even unto the Passion, and to take upon himself in his own person the fire of our tribulation. But he burned and burned not, because he both died as to his humanity, and yet remained immortal as to his divinity. He received from us that whereby a sacrifice might be made for us, and yet remained impassible and unchangeable in his own attributes, that he might change us from our own condition.

Another perhaps seeks through history the moral sense, and another through the understanding of allegory seeks contemplation. It is plain to all according to the history what is written in the Law, that the turtledove which is offered for sin should have its head twisted back to the little wings, so that it clings to the neck and is not wholly torn off (Lev. 1:15; 5:8). In which words the historical sense is not doubtful to readers. But if you seek to understand these things morally, the wheel is set in motion while the sentence of the sacred word is led to the moral understanding. For we ourselves ought to be a turtledove in the sacrifice of Almighty God, so that our head is twisted back to the little wings — that is, the mind to the virtues.

For not without reason do we understand the mind by the head, because just as the head governs the body, so the mind governs the actions. But the head is commanded to be twisted back to the little wings, that you may do what you say, and join your speech to your works. Nor is the head to be so cut off that it is divided from the body, but, cut off in part, it is commanded to cling to its own body, because, namely, our mind must be cut off from carnal delight, but is not to be cut off from the necessary care of the flesh. For hence it is written: 'Make not provision for the flesh in its desires' (Rom. 13:14). What therefore is forbidden to be done in the desires is without doubt granted in necessity.

The head of the turtledove is therefore in part cut off, and in part clings, so that, as has been said, our mind may be cut off from the will of the flesh, and yet not be cut off from necessity. What if another should seek, unto contemplation, this kind of sacrifice under the typical understanding of our Redeemer? Let the mind then ascend to stronger things, let the living creatures be lifted up, that the wheels also may be lifted up together. For who is our head, but the Redeemer of the human race? Of whom it is written: 'Him he gave to be head over all the Church, which is his body' (Eph. 1:22). When the Jews persecuted him, they endeavoured to blot out his name from the earth. And when they saw him crucified and buried, they believed that he had divided himself from the love of all.

But the head of the turtledove is both cut and yet not divided from its body, because from the fact that he suffered death for us, he more truly joined us all to himself in that very death of his; and through this — that he visibly withdrew himself from our eyes — he invisibly rooted himself in our minds. The head of the turtledove, therefore, though cut, clung to the body, because our Redeemer indeed suffered for us, but was not separated from us through his Passion. Because therefore the sayings of the sacred oracle grow together with the spirit of the readers, rightly now is it said: 'Whithersoever the spirit went, thither as the spirit went the wheels also were lifted up together, following it.' And it is subjoined: Ibid. — 'For the spirit of life was in the wheels.' 11.

For the spirit of life is in the wheels, because through the sacred oracles we are quickened by the gift of the Spirit, so that we may drive from us deadly works. It can also be understood that the spirit goes when God touches the mind of the reader by diverse modes and orders, when he, through the words of the sacred oracle, now rousing this man in zeal, raises him to vengeance; now soothes him to patience; now instructs him in preaching; now pierces him with compunction unto the laments of penitence. But let us run briefly through these same words which we have spoken, and see how the wheels follow the spirit, which is called the spirit of life, and is declared to be in the wheels.

Certainly, if the spirit of life has touched the mind of the reader in the fervour of zeal, straightway he sees in the sacred oracles that Moses, returning to the camp and recognizing that the people had sinned through idols, laid them low with swords through the fervour of the spirit (Exod. 32:27); that Phinehas, by pursuing lust, appeased the wrath of the Lord with the sword (Num. 25:8); that Peter smote and slew with a word those who lied to him (Acts 5:5, 10); that Paul threatens the negligent disciples with a rod (1 Cor. 4:21). 12.

If the spirit of life touches the reader's mind unto the keeping of patience, at once the wheels also follow, because in the sacred oracles he finds that Moses and Aaron, when they suffered the persecution of the people while speaking right things, ran to the tabernacle, praying for that very people whom they were fleeing (Num. 20:6). But their holy mind both bore the swelling pride of the proud, and yet did not burst forth into hatred against them. For that is true patience which even loves him whom it bears. For to endure, but to hate, is not the virtue of meekness, but the veil of fury. In these same oracles also (1 Sam. 8:22) he finds that Samuel, cast down from his princedom, confesses that he prayed even for those who cast him down;

that none of the saints attained to heavenly glory except by keeping patience; that the very Author of the human race bore spittings, buffetings, the crown of thorns, the cross, the lance, and yet prayed for his persecutors. 13. If the spirit of life stirs up the reader's mind to the zeal of preaching, at once the wheels also follow, because in the sacred oracles he finds that Moses, at the Lord's command, rose up against the king of Egypt in how great words of free preaching (Exod. 5:1); that Stephen said to the faithless Jews: 'You have always resisted the Holy Spirit' (Acts 7:51), and feared not amid the stones (Acts 7:57); that Peter, beaten with rods lest we should speak in the name of Jesus, answered with great freedom:

'We ought to obey God rather than men' (Acts 5:28-29); that Paul was bound with the fetters of chains (Phil. 1:14), but yet the word of God was not bound (2 Tim. 2:9). 14. If the spirit of life pierces unto the laments of penitence, straightway the wheels also follow, when the words of Holy Scripture bring forth David as penitent; who, though reproved by the prophet because he was not subject to the heavenly King, did not blush to confess before the reprover who rebuked him what he had done (2 Sam. 12:13); when the publican, who acknowledged the guilt of his own wickedness, though he came to the temple unjust, returned justified from the temple (Luke 18:13-14); when Peter washed away the stains of his denial with tears (Matt. 26:75);

when the thief who acknowledged his guilt on the cross, in death itself now found pardon (Luke 23:43). Concerning which wheels the same prophet still repeats and subjoins: Verse 21. — 'When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels also were lifted up together with them, following them, for the spirit of life was in the wheels.' 15. These things, as you know, most beloved brethren, have for the most part already been said, but are narrated by a repeated description. Nor let it therefore irk us to repeat by briefly expounding those things which the Spirit through the prophet deigned to narrate by repeating. For this alone is added anew in these words, which is said: 'When those stood, these stood.'

There are, moreover, certain men who advance to this, that they know how to dispense well the earthly things they have received, attend to works of mercy, and succour the oppressed. These indeed walk, in that they stretch themselves toward the profit of their neighbour. With these therefore the wheels move, because the sacred oracles arrange the steps of their sayings in their journey. And there are others who in the faith they have received are so strong in holding to it that they can withstand any adversities, and not only are least of all drawn toward the perversity of unbelief, but even attack those who speak perverse things and draw them over to rectitude. With these standing, the wheels also stand, because the words of the sacred oracle confirm their rectitude to them, when they hear in them:

'Stand fast; and hold the traditions which you have learned' (2 Thess. 2:15). And again: 'Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour: whom resist, strong in faith' (1 Pet. 5:8-9). And there are others who despise all earthly things, deign to possess nothing of the things that pass away, and suspend themselves, as has been said before, in the contemplation of God. With these lifted up, therefore, the wheels also are lifted up together, because insofar as each one has advanced to the heights, so far do the sacred oracles also speak to him of loftier things. The living creatures therefore go to the profit of the neighbour, stand for the guarding of themselves, are lifted up to the contemplation of God. 16.

But the wheels also alike go, stand, and are lifted up, because the sacred lection when sought is found to be such as he himself becomes by whom it is sought. For you have advanced to the active life: it walks with you. You have advanced to immobility and constancy of spirit: it stands with you. You have attained through the grace of God to the contemplative life: it flies with you. And again it is subjoined: 'For the spirit of life was in the wheels.' Which is for this reason said a second time, that the spirit of life is in the wheels, because there are two Testaments of Holy Scripture, both of which the Spirit of God willed to be written, that he might free us from the death of the soul. Or certainly because there are two precepts of charity, namely the love of God and the love of neighbour, through both of which the sayings of Holy Scripture quicken us.

A second time therefore it is said that the spirit of life was in the wheels, because we receive the love of God and of neighbour in the divine oracles. For through the precepts of Holy Scripture we live again, who lay dead in guilt. Hence to the Almighty Lord it is said through the Psalmist: 'I will never forget thy justifications, for by them thou hast quickened me' (Ps. 119:93). For the precepts of the Lord are called justifications, in which by correcting he justifies us. Of which the Psalmist says more openly: 'I will meditate on thy justifications, I will not forget thy words' (Ps. 119:16). In them therefore he quickens us, because through these he shows us the spiritual life, and pours it into our minds by the breathing of the Spirit.

Because this is daily wrought in the minds of the elect through the gift of grace, rightly is it said: 'The spirit of life was in the wheels.' 17. This Scripture has been made for us in the darkness of the present life a light for our journey. Hence indeed Peter says: 'Whereunto you do well to attend, as to a lamp shining in a dark place' (2 Pet. 1:19). Hence the Psalmist says: 'Thy word, O Lord, is a lamp to my feet, and a light to my paths' (Ps. 119:105). Yet we know that this our lamp is dark to us, unless the Truth illumine it to our minds. Whence again the Psalmist says: 'For thou lightest my lamp, O Lord; O my God, enlighten my darkness' (Ps. 18:29). For what is a burning lamp but a light?

But the created light does not shine for us, unless it is illumined by the uncreated Light. Because therefore Almighty God himself both created and himself opened the sayings of the holy Testaments unto our salvation, the spirit of life was in the wheels. There follows: Verse 22. — 'And over the heads of the living creatures was the likeness of a firmament, as the appearance of dreadful crystal, stretched out over their heads above.' 18. These things, by the Lord's bounty, we shall expound in two ways, so that we may leave it to the judgment of the reader to determine what he should choose. For by the name of firmament the heavenly powers can be understood. Which firmament is rightly called 'as the appearance of crystal,' because, namely, crystal is indeed exceedingly strong, but is solidified out of water.

The angelic nature also, when it was created, received free will—whether it wished to persist in humility and to abide in the sight of Almighty God, or to slip into pride and fall from beatitude; and by way of likeness it was water. But because, while the others fell, the holy angels stood firm in their beatitude, and received this as a gift, that now they can by no means fall, in them their nature—since it can no longer be led into mutability—has been hardened, as it were, into the vastness of crystal. And this crystal is called dreadful and stretched out above the heads of the living creatures, because those angelic powers, which stand before the sight of Almighty God, are to us, still set in this corruption, terrible and to be feared.