Moralia in Job 1439 part 1/2

The man, whose appearance was like the appearance of bronze (Ezek. 40:9), measured the porch of the gate of eight cubits, and its front of two cubits. And lest we should believe this porch to be outside the gate, it is subjoined: (Ibid.) — But the porch of the gate was within. What, moreover, is signified by the inner porch, unless the breadth of eternal life, which now amid the straits of the present life is already conceived in the mind through hope? Of which it is said through the Psalmist: Enter His gates with confession, His courts with hymns of confession (Ps. 99:4). For when we confess our sins through tears, we enter the gate of the narrow life.

But when after these things we are led to eternal life, we enter the courts of our gate in the praises of confessions; because there now there will be no straitness, when the gladness of perpetual festivity has received us. On account of the straitness of our confession, Truth says: Enter through the narrow gate (Matt. 7:13). And when the Psalmist presumed to be received into the breadth of eternal joy, he said: You have set my feet in a spacious place (Ps. 30:9). To the court, then, one tends through the gate, because one attains to the breadth of the solemnity from the straitness of confession. Those joys, therefore, which by David are called courts, by Ezekiel are called the inner porch. Whence also this very porch is said to be measured at eight cubits.

For there are all to be received who now both labor in the exercise of work, and sigh after the eternal joys through the grace of contemplation. Nor without reason is the measure of the porch set at eight cubits, because in seven days the whole of time is unrolled. For the eternal day, which follows when the round of the seven days is completed, is namely the eighth. Whence also the Psalmist, considering the day of resurrection—because he was about to speak of the severity of the last judgment—prefixed the title, saying: Unto the end, a Psalm of David, for the eighth (Ps. 6:1). For that he might show which day he called the eighth, that day of dread terror, he continued at the beginning of the Psalm, saying:

Lord, rebuke me not in Your anger, neither chasten me in Your fury (Ibid. 6:2). For now, whoever is chastened through scourges and amended by corrections, is chastened in meekness, not in anger. But in that strict examination, all reproof and correction is fury and anger, because after the correction there is no pardon. The cause of this number eight is that after the Sabbath the Lord willed to rise from death. For the Lord's day, which is the third from the Lord's death, is counted the eighth from the founding of the days, because it follows the seventh. Whence also the very true passion of our Redeemer, and His true resurrection, prefigured something of His body in the days of His passion.

For on the sixth day He suffered, on the Sabbath He rested in the tomb, but on the Lord's day He rose from death. For the present life is to us still the sixth day, because it is passed in griefs and is tortured in straits. But on the Sabbath we rest as it were in the tomb, because after the body we find repose for the soul. But on the Lord's day—namely the third from the passion, and, as we have said, the eighth from the founding—we already rise in body from death, and shall rejoice in the glory of the soul even together with the flesh. That, therefore, which our Savior wondrously did in Himself, this He truly signified in us, that both grief may take us up on the sixth, repose on the seventh, and glory on the eighth. Hence it is said through Solomon:

Give a portion to seven, and also to eight, because you do not know what evil shall be upon the earth (Eccles. 11:2). For we give a portion to seven and to eight together, when we so dispose those things which are unrolled in seven days that through them we may come to the eternal good things; so that, while it is now done with caution, afterward the anger of the coming dread judgment may be avoided. Eight cubits, therefore, is the porch measured within, because through the light which follows after the seven days, the breadth of eternity is opened to us. But no one comes to that place save he who here has held with devout mind the love of God and of neighbor. Whence also it is subjoined: And its front of two cubits. For the front of the gate is the good merit of the present life.

For just as the inner vestibule must be understood as eternal rest, so by the fabric of the gate the character of the visible life must needs be signified. The front of the gate, then, is measured by two cubits, because whoever here has striven to keep the love of God and of his neighbour will himself attain to the court of eternity. Therefore, that our life may be measured as by two cubits, it ought daily to be stretched through charity into the love of God and of neighbour together. For charity is not true if it has less than two cubits. Whence Moses, when by the colours of the vestments he expressed the virtues of the elect, in the ornament of the high priest commands that twice-dyed scarlet be applied (Exod. XXVIII, 5).

For what is signified by scarlet if not charity, which is ever kindled by the flame of love? But the scarlet is twice dyed when our charity is set aflame not only by the love of God but also of our neighbour. For whoever so loves God that he neglects the care of the neighbour entrusted to him, in him the scarlet is as yet but once dyed. And whoever so loves his neighbour that he diminishes the desire with which he ought to burn toward God, in him the colour of the doubled dye is not yet complete. We ought therefore both to love those with whom we live, and to pant with all our desires toward Him in whom we may truly live.

Behold, indeed, for the faith and for the hearing of the word of the almighty Lord, we who are seen to be clothed in religious habit have come together out of the diverse conditions of the world, and from unlike iniquities we have been gathered into the concord of holy Church; so that now it plainly appears to have been fulfilled what is said of the promise of the Church through Isaiah: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid (Isai. XI, 6). For through the inmost affection of holy charity the wolf dwells with the lamb, because those who in the world were plunderers now rest in peace with the meek and gentle. And the leopard lies down with the kid, because he who was spotted with the varied stains of his sins consents to be humbled together with him who despises himself and confesses himself a sinner.

Where it is also added: The calf and the lion and the sheep shall abide together (Isai. XI, 6); because he who by a contrite heart prepares himself as a daily sacrifice to God, and another who like a lion raged fiercely out of cruelty, and yet another who like a sheep endures in the simplicity of his innocence, have come together in the folds of holy Church. Behold what charity is, which kindles, consumes, and fuses together the diversities of minds, and reshapes them, as it were, into one form of gold. But in this, that the elect thus love one another, it is necessary that they hasten toward Him whom they may be counted worthy to behold in eternal joy in the heavens.

For there is one Lord and our Redeemer, who both here binds the hearts of His elect into unanimity, and ever spurs them on toward the love of things above through inward desires. Whence it is also there added: And a little child shall lead them (Ibid.). Who is this little child, if not He of whom it is written: A child is born to us, a son is given to us (Ibid., IX, 6)? He leads those who dwell together, because, lest our hearts should cling to earthly things, He daily inflames them through inward desire.

And this very thing—His leading—is to kindle us unceasingly toward His love, lest, while we love one another in turn, we remain in mind in this exile; lest the rest of this life should so please us as to bring us to forgetfulness of our homeland; lest the mind, delighting in prosperity, grow sluggish. Whence also He mingles scourges with His gifts, that all which delighted us in the world may turn bitter to us, and that fire may rise in the soul which ever unsettles, arouses us toward heavenly desire, and, so to speak, delightfully bites, sweetly torments, joyfully grieves us. The little child, then, leads us, because He who was made a little lower than the angels, through the charity He has bestowed on us, does not permit us to fix our mind on this world.

The scarlet is therefore twice dyed in us, if here we both love our neighbours as ourselves, and hasten together with those whom we love toward the Author of all. If, then, our life is twice dyed with perfect charity, the front of the gate in us is measured by two cubits. Whether, therefore, the teacher, or sacred eloquence, or indeed faith be signified by the name of gate, in the measure of both cubits charity is not unfittingly received: which he truly preaches who teaches the love of God and of neighbour; and this is the sure knowledge which charity builds up; and faith is robust which exercises itself in the love of God and of neighbour. There follows: VERSE 10.—Now the chambers of the gate toward the way of the east, three on this side and three on that, and one measure of the three.

What the chambers and what the way of the east signify we have already said above (Hom. 3, n. 8 and following), nor do we think it necessary to repeat these things at greater length. But we must inquire what is meant by the saying, Three on this side and three on that. The chambers, indeed, beside the way of the east, are the hearts of those fervent in the love of God. And whether those who were elect under the old testament, or those who followed under the new testament, it is surely evident that all were kindled by the love of the Trinity. For they would not truly love God if they had not received the grace of that same Trinity which is God.

Beside the way of the east, then, there are three chambers on this side and three on that, because, when the Lord deigned to become incarnate between the fathers of old and the new, the way of the east appeared as it were in the midst of the chambers; which chambers are adorned unto the true form of the virtues in the knowledge of the Trinity. But if we refer that same number to the virtues of the elect, there are three virtues without which he who is already able to work anything cannot be saved, namely faith, hope, charity. And because the same faith, hope, and charity that was in the ancient fathers was also in the new teachers, beside the way of the east are described three chambers on this side and three on that.

Or certainly, because there were three distinctions of the fathers of old, three likewise of the new follow under grace. For the old people had fathers before the law, and then in the law, and afterward the prophets. But in the new people, first the firstfruits of the Hebrews believed, then the fullness of the Gentiles followed in faith, and afterward at the end of the age the remnant of the Hebrews are saved (Rom. IX, 27). Because, then, the incarnation of the Lord had on the earlier side the fathers before the law, the fathers in the law, and at the last the prophets, and on the later side the faithful from among the Hebrews, the faithful from among the Gentiles, and afterward it shall gather the remnant of the Hebrews, the way of the east is recorded to have three chambers on this side and three on that.

But this too we take not unfittingly, if we say there are three orders of the faithful. For whether in the old or in the new testament, one is the order of preachers, another of the continent, and another of good married folk. Whence the same prophet in an earlier passage saw three men delivered: Noah, Daniel, and Job (Ezech. XIV, 14); in which three, namely, are signified preachers, the continent, and the married. For Noah ruled the ark amid the waves, and therefore held the figure of rulers (Gen. VII, 1, 2, seq.). Daniel in the royal court was given to abstinence, and therefore signified the life of the continent (Dan. I, 16).

But Job, placed in wedlock and exercising the care of his own household, pleased God, by whom the order of good married folk is worthily figured (Job I, 8). Because, therefore, even before the coming of the Mediator there were preachers, and the continent, and good married folk, who awaited that same coming of His, and desired to see Him with great thirst of longing; and afterward, as we behold, there exist preachers, and the continent, and good married folk, who now desire our Redeemer not as one to be incarnate, but as one to be contemplated in the glory of His majesty—the way of the east has three chambers on this side and three on that, according to the voice of the Psalmist, who says of that same way, namely our Redeemer: Round about Him were His tabernacles (Psal.

XVII, 12). 6. But we must weigh with careful attention what is said, that there was one measure of the three. For since the excellence of preachers is far above the continent and the silent, and the eminence of the continent far surpasses the married, what is it that is called one measure of the three? The married, indeed, although they act well and desire to see almighty God, are nevertheless occupied with domestic cares, and, compelled by necessity, divide the mind in both directions. But the continent are removed from the action of this world, and restrain the pleasure of the flesh even from lawful wedlock, being entangled by no marriage bonds, by no care of children, by no harmful and difficult concerns of the family estate.

But preachers not only restrain themselves from vices, but also forbid others to sin, lead them to the faith, and instruct them in the pursuit of good conduct. How, then, is there one measure of those whose equality of life is not one? But there is one measure of the three, because although among them there is a great diversity of merits, yet there is no distance in the faith toward which they strive. For the same faith that establishes these in the greatest things upholds the weakness of those in the small. Or certainly there is one measure of the three, because in the final retribution, although the dignity of all shall not be the same, yet the one life of blessedness shall be for all. Whence the Lord also says through Himself: In My Father's house are many mansions (John XIV, 2).

But nevertheless those who were led into the vineyard, although they came at different hours, received one penny (Matt. XX, 9). By what reasoning, therefore, do the many mansions agree with the one penny, unless because the dignities of the blessed citizens shall indeed be diverse, yet the rest of the eternal retribution shall be one? For although the merit of each shall be unequal, there shall be no diversity of joys, because although one exults less and another more, yet one and the same joy over the vision of their Creator gladdens all. 7.

This too must be thought, whether concerning the fathers of old or of the new, that although the way of the east has three chambers on this side and three on that, there is one measure of the three, since the very faith and the very merit that held the hearts of those who went before also filled the hearts of those who followed, placed under the new testament, as is said by God through Paul: But having the same spirit of faith, as it is written: I believed, therefore have I spoken (Psal. CXV, 1): we also believe, and therefore we also speak (2 Cor. IV, 13). For those spiritual fathers believed almighty God to be a Trinity even as the new fathers openly declared that same Trinity. For Isaiah heard the angelic hosts crying in heaven: Holy,

holy, holy, Lord God of hosts (Isai. VI, 3). For that the trinity of persons might be shown, He is called holy three times; but that the one substance of the Trinity might appear, it is declared to be not "Lords of hosts" but "Lord God of hosts." David likewise, perceiving the same, says: May God, our God, bless us; may God bless us (Psal. LXVI, 8). Who, when he had said "God" three times, in order to show that this One is one, added: And let all the ends of the earth fear Him. Paul also speaks, saying: For of Him, and through Him, and in Him are all things (Rom. XI, 36). Of Him, namely, of the Father; through Him, through the Son; in Him, moreover, in the Holy Spirit. Who, when he had said "Him" three times, added:

To Him be glory forever and ever. Amen (Ibid.). For he did not say "to Them," but "to Him"; by saying "Him" three times he distinguished the persons, and by adding "To Him be glory" he did not divide the substance. Since, therefore, the faith of the fathers of old and of the new is one, rightly is one measure of the three chambers described. Which is repeated in other words when it is added: IBID.—And one measure of the fronts on either side. 8. For on either side there is one measure of the fronts, because our fathers, whether coming earlier from the old, or now from the new testament, meet in the one faith of the Mediator.

Who, because they are full of charity, tame their flesh by abstinence, make the hearts of their hearers to be illumined by the light of preaching, work virtues in silence—through this, that their good deeds become known to us outwardly, are not undeservedly called the fronts of this heavenly building. For all that is now shown in the open is a front, so that that may be the vestibule of the building which is reserved for us within. Whence also it is said to holy Church in the Song of Songs: Thy cheeks are like a piece of a pomegranate, besides that which is hidden within thee (Cant. VI, 6). For the cheeks of holy Church are the spiritual fathers, who now shine in her with miracles, and appear venerable as it were on her face.

For when we see many doing wonders, prophesying things to come, forsaking the world perfectly, burning with heavenly desires, the cheeks of holy Church grow red like a piece of a pomegranate. But what is all this that we admire, in comparison with that thing of which it is written: What eye has not seen, nor ear heard, neither has it entered into the heart of man, which God has prepared for those who love Him (1 Cor. II, 9; Isai. LXIV, 4)? Well, therefore, when he had admired the cheeks of the Church, he added: Besides that which is hidden within thee (Cant. VI, 6). As if it were openly said: Those things indeed which are not hidden in thee are great, but those which are hidden are far more unspeakable. There follows: VERSE 11.

—And he measured the breadth of the threshold of the gate, ten cubits, and the length of the gate, thirteen cubits. 9. We have already said much above concerning the signification of the gate, but we ought to hold onto some one thing whereby the prudence of the reader may penetrate the rest as well. For it has been said that by the gate the sacred Scripture may be figured. But now this must be laboriously discussed by us: why the breadth of the threshold of the gate is measured by ten cubits, and the length of the gate by thirteen. Here, however, the length of the gate is called its height, just as we call a man tall whom we see to be of long stature. For the length of the gate cannot be spoken of crosswise, whose breadth is shown by ten cubits.

What, then, is the breadth of the threshold of the gate, if not the law of the old testament, and the length of the gate, if not the grace of the new testament? Because, namely, while sacred Scripture through the old testament restrained the crimes of deeds, it commanded tithes to be given (Deut. XIV, 22)—it lay, as it were, in the breadth of the threshold through humble commandments. But when through the new testament it curbed wicked thoughts, and bade all things be forsaken and the life of the body be despised for God together with the present world (Matt. XV, 19; Mark VII, 21; Luke XIV, 24, 26)—our gate rose, as it were, into the height of length. For lesser precepts were given to the people of Israel through the law: whence to that same people Moses spoke on the plain (Exod. XIX, 7, seq.).

The Lord gave higher things to the holy apostles, whence He also taught them concerning the commandments of life on the mountain. But when our Redeemer says through the Gospel: Think not that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfil (Matt. V, 17). For He had come to fulfil the law, who added grace to the justice of the law, so that what it enjoined in the least things He might help to be perfected in the greatest, and what it restrained from the deed He might cut off from the heart. The law, therefore, being understood, which lay in breadth, rose into height. For that very knowledge of God which existed among them in the spiritual fathers was not known to all the people of the Hebrews.

For when the prophets preached the almighty God, namely the holy Trinity, the people were ignorant; it held the Decalogue alone in the law, not knowing the faith of the Trinity. Therefore the breadth of the threshold of the gate is measured by ten cubits, because that hard people, ignorant of the subtlety of the faith, served the commandments of the Decalogue. But the length of the gate is measured by thirteen cubits, because through the new testament, in the heart of the faithful people, above the commandments of the Decalogue—which it keeps more truly—the knowledge of the Trinity increased. And it fulfils the commandments of the law by this: that it believes the Trinity to be the almighty Lord. 10.

Here it may also reasonably be asked why he subjoined that this breadth of the threshold of the gate, which he had above said was measured by one reed, is below measured by ten cubits, and then it is added that the length of the gate is measured by thirteen cubits. For one reed, as has already often been said, has six cubits and a palm; but ten cubits already hold their measure above the reed, and thirteen more than ten. What is it, then, that first the threshold of the gate is measured by one reed, afterward its breadth by ten cubits, and at the last the length of the gate by thirteen—unless because the holy fathers, whom we know from holy Scripture to have existed before the law, indeed knew the one

almighty God, namely the holy Trinity, yet did not openly preach at all that same Trinity which they had known? These, being obedient to His commands and preserving cleanness of life, had, as it were, in the six cubits of the reed the perfection of work, and, often seeing angels, had the palm of contemplation. But when the law had been given, that untutored people of the Hebrews strove to keep the commandments of the Decalogue, yet was not instructed in the knowledge of the holy Trinity. And although the spiritual fathers had known this perfectly, nevertheless the great multitude of the Synagogue could neither find the mystery of the Trinity, nor knew how to seek it. 11.

But when grace supervened through the new testament, all the faithful people knew the one God to be a Trinity, and fulfilled the virtue of the Decalogue in the recognition of Him. First, then, the threshold of the gate is measured by one reed, afterward its breadth by ten cubits, and at the last the length of the gate by thirteen cubits, because both the active and the contemplative life were not lacking to the holy fathers before the law, and under the Decalogue of the law the people, ignorant of the mystery of the divine substance, lived in the breadth of the commandments. And now under grace, the precepts of the Decalogue being more truly kept, everyone who has come to the faith knows the mystery of the holy Trinity. 12.

In which matter this too must be known by us: that the knowledge of the spiritual fathers increased also through the advance of the times. For Moses knew more than Abraham, the prophets more than Moses, the apostles more than the prophets, being instructed in the knowledge of almighty God. I am mistaken if this very Scripture does not say so: Many, it says, shall pass over, and knowledge shall be manifold (Dan. XII, 4). But these same things which we have said of Abraham, Moses, the prophets, and the apostles, let us show, if we can, from the words of the same Scripture. For who does not know that Abraham spoke with God (Gen. XII, seq.)? And yet to Moses the Lord says: I am the God of Abraham, the God of Isaac, and the God of Jacob, and My name Adonai I did not make known to them (Exod. VI, 3;

Ibid., III, 6)? Behold, more had been made known to Moses than to Abraham, since He reveals that of Himself to Moses which He related He had not revealed to Abraham. But let us see whether the prophets were able to apprehend more of the divine knowledge than Moses. Certainly the Psalmist says: How have I loved Thy law, O Lord! it is my meditation all the day (Psal. CXVIII, 97). And he added: I have understood above all my teachers, because Thy testimonies are my meditation (Ibid., 99). And again: I have understood above the elders (Ibid., 100). He, therefore, who records that he meditates on the law, and testifies that he has understood above all his teachers and above the elders, makes manifest that he had received more of the divine knowledge than Moses.

But how are we to show that the holy apostles were taught more than the prophets? Certainly the Truth says: Many kings and prophets desired to see the things which you see, and to hear the things which you hear, but did not see them (Luke X, 24). They knew more of the divine knowledge, therefore, than the prophets, because what those saw only in spirit, these saw also bodily. Thus was fulfilled that saying of Daniel which we mentioned above: For many shall pass over, and knowledge shall be manifold (Dan. XII, 4). Let the measure of the reed, then, which is of six cubits and a palm, be led out to ten cubits;

and let the measure of ten cubits at the last rise into thirteen, because the more the world is led to its extremity, the more amply the entrance to eternal knowledge is opened to us. There follows: VERSE 12.—And a border before the chambers, of one cubit. 13. As we have often said, the chambers are the hearts of the elect, bearing the love of almighty God. What, then, is signified by the border before the chambers, if not faith? Because unless it be first held, there is by no means any attaining to spiritual love. For charity does not precede faith, but faith precedes charity. For no one can love what he has not believed.

The border, therefore, is before the chambers—faith before the ardor of charity—because, as has been said, unless you believe those things which you hear, you will in no way be inflamed to the love of those things which you have heard. But the border before the chambers is of one cubit, because faith then joins the hearts of hearers in the love of God, when it is not divided by errors and schisms, but endures in unity; so that, namely, the border of one cubit may lead the hearer's mind to the chamber, because it afterward shows in the heavenly places the beauty of the heavenly Bridegroom which here it preaches. Where it is also added: IBID.—And a cubit is the boundary on both sides. 14. It says "on both sides," as if it said on both, namely the threshold and the gate.