Книга 20 [глава 29, стихи 22–25, глава 30]

The five final verses of chapter twenty-nine of the book of Job and all the chapters of the thirtieth book are explained in more detail, mainly touching on the topic of heretics and carnal people tormenting the Church. 1. The Holy Scripture is incomparably superior to all knowledge and all teaching, not to mention the fact that it says only what is true; it declares the Heavenly Land; it changes the heart of the one who reads it from earthly desires to the embrace of things above; his vague statements train the strong, and his humble words speak softly to the weakest; it is not so closed as to be incomprehensible, nor so open to understanding as to be despised; it helps relieve fatigue, and leads to greater delight the more the reader thinks about it; According to the words, it helps the mind of the one who reads it in small steps and gradually lifts it to high flight; in a way, it grows with those who read it, and for an untrained reader it repeats the same thing several times, but an experienced reader always finds something new in it. And even if we do not now speak of the weight and importance of the things that it teaches, it is still obvious that it goes beyond all forms of knowledge and teaching, even in the mere manner of its manner of presentation, because in the same stream of discourse, in the same text, it declares secrets, and skillfully speaks of the past, and at the same time reveals the future, and only it knows how to communicate the future and leave the order of telling the story unchanged, with the same form of speech at the same time describe the things done before and say things that will only be done. Likewise with the words of blessed Job, who, while he tells his own story, predicts our lives, and while he points out his sorrows, the stories of the Holy Church sound. For he says: Verse 21–23. They who listened to me and waited for my sayings, and were silent, listening to my advice. They did not dare to add anything to my words, and my speech dripped onto them. And they waited for me as for the rain, and opened their mouths wide as for the latter rain (Job 29:21–23) 1544. 2. We certainly believe that what is said here is about those who were in subjection to blessed Job. But, as we have often said, also the Holy Church, brought to extreme suffering by heretics or carnal people, remembers past times in which everyone listened to her with the fear of believers, and laments about her evil opponents, and she says: they listened to me and waited for my sayings, and were silent, listening to my advice. It’s as if she says in simple words: “The subsequent disciples are not like today’s disciples, who, although they refuse to acknowledge the words of truth, try, as if in training, to change the sayings of my sermon,” for now the disciples “keep silent and listen to her advice,” because they do not dare to dispute her words, but take them on faith. And in order that they may be able to benefit from these same words, they listen to them, undoubtedly not in order to judge them, but to follow them. 3. Of which he rightly added: They did not dare to add anything to my words; certainly, because heretics, while they unceremoniously dissemble against her, free from any scrutiny, they “dare to add anything to her words,” in that they occupy themselves with correcting the truth of her preaching. And further he adds regarding good listeners: and my speech fell on them. 4. In these drops of speech, what else can be understood if not the measures of holy preaching? because this is a necessity for preaching, so that the good of exhortation may be given to everyone according to their ability. And They did not dare to add anything to my words,” says the reverent feeling of the people who listen to her. And what is added: and my speech dripped onto them, is added regarding the art of its dissemination. For those who teach must define precisely, so as not to get ahead of themselves and preach more than the one who listens has comprehended. For it is the duty of the preacher to lower himself to the weakness of his hearers, for if he speaks to small ones things that are too high, which for this reason will not benefit them, he is rather concerned about showing off himself, and not about the benefit of his hearers. For among those called by the Lord there are not only jars, but also bowls prepared for the tabernacle (Ex. 25:29, Ex. 37:16) 1545. For what is signified by a “dish” if not a sermon, and what by cups if not the least of the little ones who speak about God? Therefore, jugs and bowls are prepared on the table of the Lord, because in the teaching of the Holy Revelation not only big and mysterious things are set forth that intoxicate, but also small ones that offer knowledge as if by trial, as when tasting wine. So let the Holy Church, suffering in recent times, remember this subtlest measure, and let it say: and my speech fell on them. 5. And then he rightly added: And they waited for me like the rain, and opened their mouths wide as for the latter rain. For with the words of holy preaching we are watered like rain, when with true humility we recognize the dryness of our hearts, so that perhaps we can be watered with holy preaching. Therefore, the psalmist rightly said to God: My soul is to you like land without water (Ps. 142:6) 1546. The Prophet calls on us to bathe in these streams, saying: But everyone who thirsts come to the waters (Is. 55:1) 1547. ​​And we are now receiving the words of the holy sermon, as it was “opening the mouth of our hearts to the latter rain.” For if there were no “mouths” in the heart, the psalmist would not have spoken of the wicked lips of the heart: and with the heart they spoke evil things (Ps. 11:3) 1548. The mouth of the heart, because we receive the words of the sermon, in the end, I say, we open to its flow. This same sermon came to us thanks to His sacrifice, about whom the psalmist speaks: And I lifted up my hands as in the evening sacrifice (Ps. 140:2) 1549, because our Redeemer at the end of the world suffered from those who persecuted Him, and He Himself “gave the evening sacrifice for us.” About this “latter rain” it is written elsewhere: I will give you the former rains and the latter rain (Jer. 5:24) 1550. For He gave the early rain because in the previous period He gave to His chosen ones the knowledge of the law (Deut. 11:14) 1551. And He gave the “latter rain” because He arranged it so that the mystery of His Incarnation was to be preached in the last days. With this same mystery, because the Holy Church does not cease to preach day after day, she waters the lips of the hearts of her listeners with the latter rain. And then follows: Verse 24 If I smile at them, they do not believe; and the light of my face did not fall to the ground (Job 29:24) 1552. 6. If we understand this from the words of history, we must imagine that the holy man showed himself in such a way to those who were under him that even in his smile they could fear him. But while he said before that he was “a father to the poor, and a comforter to the widow,” we need great insight to discern how and in what way in such a terrible ruler there was also true meekness and gentleness of pity. For without mercy and loving-kindness it would not be that he describes himself as “the father of the poor, and the comforter of the widow”; and at the same time, without severity, it would not have been possible that people were afraid of him even when he smiled. From all that has been said, what else must we learn, if not that government should be such that the one who is at the head should place himself in relation to those under him in such a way that when he smiles, and when he is angry, he is loved, so that neither through excessive joy does he become despised, nor through unlimited severity does he become hated? For often we break those under us when we place the energy of our justice beyond the bounds of what is just, so that this energy of course ceases to be just unless it keeps itself under the control of justice. And often we dismiss those under us without fear of discipline, if we let go of the reins of joy because while they see us joyful in our privileges, they of themselves boldly release themselves to that for which they have no privilege. But in order that the face of a ruler may be feared even when he is in joy, it is necessary that he himself should continually fear the face of his Creator. For it is unlikely that the joy of that ruler will be misinterpreted, of whom his subjects know that he constantly purifies himself in the love of God. For the one who strives for heavenly things with the fervor of spiritual desire rarely appears to be having fun in front of people. And, therefore, the blessed Job said the same thing a little later: because I have always feared God like a wave rushing towards me (Job 31:23) 1553. For he was so afraid of his Judge, like an instantly approaching wave, that right now could lead to death. Therefore, he, whose mind poured out the sorrow of the fear of God into himself, rightly made it so that those under him did not believe in his joy; for they were forced to disbelieve him when he smiled, one whose heart they knew bore sorrow in fear of his Creator. 7. This was also properly understood by us in the light of the words that he immediately uttered directly: and the light of my face did not fall to the ground. For it is written: But the eyes of a fool are to the ends of the earth (Proverbs 17:24) 1554. And again Solomon said: The eyes of the wise are in the head (Eccl. 2:14) 1555. Paul also said: The head of every man is Christ (1 Cor. 11:3) 1556. Thus, “the eyes of the wise are in the head” because he, seeing the works of his Redeemer, understands that he must imitate them. So “the light of his face did not fall to the earth” because he did not see these things that are on earth in lust. Allegorical interpretation 8. But while we have examined the external history briefly, we will consider in detail what is hidden in places belonging to the mystical sense. That Christ and the Church can be considered as one Person, we have already said very often, and it often happens that the voice of the Head passes to the voice of the body, and often that the voice of the body passes to the voice of the Head. For that which constitutes one flesh is not hindered by anything from being represented by one voice. So let her speak with the voice of the Head regarding His chosen ones, let the Church say: If I smile at them, they do not believe; for for God to "smile" is to let the ways of the Saints prosper by His grace after them. As is also said by common habit about those whom the grace of luck accompanies in this world: “Luck smiled on them.” That is why it is called the wrath of God when someone departs from good practice. As it is written: Lest the Lord be angry, lest ye perish in your way (Ps. 2:12) 1557. So, if it is said of the Lord that He is “angry” when people lose the path of righteousness, the Lord can rightly be said to “smile” when our good deeds by grace from above accompany our path. But all the chosen ones, as long as they are in this life, have no guarantee of safety for themselves. For all the time of their lives they are afraid of temptations, they are afraid of the conspiracies of a secret enemy, and even when the temptations stop, they are significantly worried, just suspecting them. For often for many careless people, safety has become a greater danger, because they encountered the conspiracy of a cunning enemy not when he was just trying to capture them, but when they had already fallen. For we must always be on guard so that the mind, without ceasing, remains awake in care, does not weaken in heavenly intention, for the refusal of this is very painful, and a person falls into free thoughts, as into soft mats, and the mind betrays itself to this evil devil when he comes. Therefore, the soul must always be ready to meet the enemy, must always be on guard against secret intrigues. Therefore the prophet Habakkuk says: I will stand guard (Hab.2:1) 1558. Therefore it is written again: Put yourself in a watchtower, so that you do not grieve (Jer. 31:21) 1559. Therefore, it is said by Solomon: Blessed is the man who always fears; but he who hardens his heart will fall into trouble (Proverbs 28:14) 1560. Therefore he says again: every one holds his sword on his thigh for the fear of the night (Song.3:8) 1561. “Terror at night” is the hidden loops of temptation. But the “sword on the hip” is to stand guard against the temptations of the flesh. So, in order for “night terror”, i.e. secret and sudden temptation could not creep upon us, it is always necessary that the “sword” be on our hip. For, as much as the saints are confident regarding hope, they are always so distrustful regarding temptation, as those to whom it is said: Serve the Lord with fear and rejoice in Him with trembling (Ps. 2:11) 1562, so that one must remain in hope of joy, and in the trembling of distrust. Which is what the psalmist's voice says again: Let my heart rejoice that it can fear Thy Name (Ps. 85:11) 1563, where we must note that he does not say: “Let it rejoice that it can be confident”; but, “let him rejoice that it can be afraid.” For they constantly remember that, although their behavior should be good, they are still in this life, regarding which the same Job told us: The life of a person on earth is a test (Job.7:1) 1564. They again remember what is written: for the corruptible body burdens the soul, and this earthly church suppresses the over-anxious mind (Wis.9:15) 1565. They remember, and they stand in fear, and they dare not promise themselves certainty, but, set between the joy of hope and the fear of temptation, which they trust and fear, they rejoice and they fear, they are confident and they distrust. Therefore, it is well said in the voice of the chosen one on behalf of our Head: if I smile at them, they do not believe. Because when our Redeemer smiles, we do not seem to believe the smile, receiving many gifts from Him, for yes, we have immediately received the benefit of His mercy, and yet we go through the mistakes of our own weakness by His decision. 9 . Let's see how Paul simultaneously sees the “smile” of grace from Above, but at the same time he himself still “does not believe” because of fear. The Lord already spoke to him from Heaven, and although He closed his eyes externally for a while, he opened them internally, demonstrating the power of His Majesty. He had already told Ananias about him: For he is My chosen vessel for Me (Acts 9:15) 1566. He had already been taken up to the third heaven (2 Cor. 12:2) 1567. Having already been in Paradise, he heard mysterious words that he could not utter, but, still continuing to be afraid, he says: but I pacify and enslave my body, so that, while preaching to others, I myself would not remain unworthy (1 Cor. 9:27) 1568. See how he already believes in the smile of divine grace in hope, and yet does not hope self-confidently. For these words agree perfectly with the words of our Redeemer, when it is said: And the light of My countenance fell not upon the earth (Job.29:24) 1569. For what does “earth” mean, if not the sinner, to whom it was said in the first sentence: You are earth, and to earth you will return (Gen. 3:19) 1570. Thus, “the light of the Lord’s countenance will not fall to the earth,” because His Brightness is not visible to sinners. Thus it is written: Let the wicked be removed, that he may not see the glory of God (Isa.26:10) 1571. But the light will fall on the earth when He comes on the Day of Judgment, and He will show the Brightness of His Majesty to sinners. 10. But if we hear these words as spoken by the voice of the Holy Church, we too can properly understand them, for “the light of her face does not fall on the earth,” because she forbids those who are occupied with earthly paths to preach the high mysteries that she contemplates. For what is strong, she forbids the weak to speak, lest, having heard things which they are not able to comprehend, they fall to the ground by the words of the sermon by which they should be lifted up. For even from the bright bodily light that illuminates the eyes of the body, weak bodily eyes very often become dark if, while they are weak, they try to look at the brightness of the sun. So, let the Holy Church, when she is pulled down at the moment of her persecution, remember her past and say about it: the light of my face has not fallen to the ground. But since we have begun to regard these words as spoken by its Head, let us consider in the same order what comes next. For it is added: Verse 25. If I think of coming to them, I will be made a leader (Job 29:25) 1572. 11. Because in the hearts of lost sinners, actions that are for the flesh come first, and actions that are for the soul come last, and, of course, in their thoughts they put Christ not in first place, but in last. But all the elect place eternal things above all other things that they think about, and if there are any things of a temporary nature, they manage them last, they care least about them; to whom the instruction was also given in the voice of Truth: Seek first the Kingdom of God and His righteousness, and all these things will be added to you (Matthew 6:33) 1573. In their hearts the Lord is “made Leader.” But before this it is rightly said: If I think of coming to them. Because, as has already been said, He creates all things according to the advice of His will, not in response to our desires, but because He Himself thought so, and the Lord enlightens us with His visit. So, “He comes” when He thought, and when He comes, He will be established as the leader first, because His coming into our heart is free and the longing for Him in the thoughts of our heart is not the same as the rest of our desires. And then it continues: And when I sat as a king, surrounded by an army, yet I was a Comforter to those who wept (Job 29:25) 1574. 12. The Lord “sits like a king in the heart” because He controls the demands of the movement of the heart in our thinking. For in the soul that He inhabits, while He kindles the dull, binds the restless, warms the cold, tempers the weak, softens the rough, binds the free, this variety of thoughts that crowd like a kind of “army” is arrayed in an orderly manner around Him. Or, of course, He sits like a king surrounded by an army because this King, while He presides over the minds of the elect, is surrounded by virtues. And He, too, is the “Comforter of those who mourn” according to promise, as it is said to Him: Blessed are those who mourn, for they will be comforted (Matthew 5:4) 1575. And again: I will see you again, and your heart will rejoice, and no one will take your joy from you (John 16:22) 1576. But nothing prevents us from understanding the things that we said in relation to the Head of the Holy Church as being said in the voice of the Church. For the order in it is such that the teachers sit like kings, surrounded by a crowd of believers. And this same multitude of believers is also rightly called an “army” because it continually prepares them in good works every day against the wars of temptation. The Holy Church consoles their weeping hearts, while she sees the souls of the elect who suffer hardships, she rejoices them with the promise of an eternal country. Moreover, she sees that the hearts of believers are struck with divine fear, and for those whom she sees hearing harsh things about God that keep them in fear, she also makes sure that they hear the gentleness of His mercy and do not lose their resolve. 13. For the Holy Church so gives hope and fear to her believers regarding the mercy and justice of the Redeemer, that they can neither carelessly rely on mercy nor hopelessly fear justice. For with the words of the Head she encourages those who are alarmed, saying: Do not be afraid, little flock; for it is your Father who has been pleased to give you the kingdom (Luke 12:32) 1577. And again, to those who are not afraid, she warns when she says: watch and pray, lest you enter into temptation (Mark 14:38) 1578. And again, she encourages those who are terrified, saying: Rejoice, for your names are written in heaven (Luke 10:20) 1579. But she again warns the arrogant when she says: I saw Satan falling like lightning from heaven (Luke 10:18) 1580. And to those who are terrified, she says encouragingly: My sheep obey my voice, and I know them, and they follow me, and I give them eternal life, and they will never perish, nor will they be snatched out of my hand (John 10:27–28) 1581. But again, she warns the arrogant, saying: and they will show great signs and wonders, so that, if it were possible, they would deceive even the elect (Matthew 24:24) 1582. Those who are in fear, she encourages when she says: but whoever endures to the end will be saved (Matthew 24:13) 1583. She again warns the presumptuous when she says, nevertheless: when the Son of Man comes, will he find faith on earth? (Luke 18:8) 1584. She encourages those who are afraid when He says to the thief: today you will be with Me in Paradise (Luke 23:43) 1585. But she warns the presumptuous when Judas falls from the glory of the apostleship into the pit of hell. Regarding which it is said: I have chosen twelve of you, and one of you is the devil (John 6:70) 1586. She encourages those who are horrified when she says: if a man lets his wife go, and she leaves him and becomes the wife of another husband, but return to him? Will this woman be very dirty? But you committed adultery with many lovers and returned to Me, says the Lord (Jer. 3:1) 1587. But she warns the presumptuous when she says: Why do you cry out for your sorrow? Your grief is incurable (Jer. 30:15) 1588. And she encourages those who are terrified, saying: from now on, tell me, my Father, You are the guide of my youth (Jer. 3:4) 1589, but she warns the arrogant, saying: Your father was an Amorite, your mother a Hittite (Ezek. 16:3) 1590. Those who are terrified she encourages when she says: Return, you apostates of Israel, says the Lord; and I will not allow My wrath to fall on you; for I am holy, says the Lord; and I will not be indignant forever (Jer. 3:12) 1591. But she warns the presumptuous when she stops the intercessions of her prophet, saying: Do not intercede, do not pray for them; for I will not hear their cry to Me in the time of their tribulation, although Moses and Samuel stood before me, my soul is not for this people (Jer. 14:11–12) 1592. Thus, the mind of her listener is both raised by the Holy Church in regard to the mercy of mercy, and alerted in regard to the severity of judgment, so that in her preaching, while she rightly combines both, her elect cannot depart from righteousness through presumption, and do not fall to the ground because of despair over past iniquities. 14. However, what he says: And when I sat as a king surrounded by an army, yet I was a comforter to those who wept, it is necessary for us to know that even what is accepted according to history can greatly edify the reader if he sees clearly how in a good ruler both the ruling power and the loving-kindness of comfort are mingled. For when he says: And when I sat as a king, surrounded by an army; one must see the power of management; and when he says: nevertheless, I was a comforter to those who cried, one must notice the serving mercy. For both discipline and charity become empty if one is maintained without the other. But in the hearts of rulers there must be both of them: mercy, which gives consolation in justice, and justice, which unites anger with mercy. Therefore, the wounds of this half-dead man, who was brought by a Samaritan to the inn, are anointed with both wine and oil, so that the wine will cauterize the wounds and the oil will soothe. Thus, everyone who has the right to heal wounds must apply the severity of severity with wine, and the gentleness of mercy with oil; so that suppuration may be cleansed with wine, and that which is healable may be soothed with oil. Thus mercy must be mixed with just severity, so that those who are in subjection will neither feel the pain with more than necessary sharpness, nor be weakened by excessive kindness. This, undoubtedly, foreshadows the ark of the tabernacle, in which, along with the tablets, there is a rod and manna; because when there is knowledge of the Holy Scriptures in the bosom of a good ruler, if there is a rod of severity, let there also be manna of sweetness. Hence David says: Your rod and Your staff have comforted me (Ps. 22:4) 1593, if we suffer from the rod, the staff supports us. If the severity of the rod be upon us, striking us, let there also be the support of the staff, that we may be able to endure. So, let there be love, but not the kind that softens, let there be strength, but not the kind that oppresses, let there be jealousy, but not the kind that rages in excess, let there be mercy, but not the kind that pities more than can be expedient. It is a good example to consider how in the bosom of Moses mercy was united with severity. Let us see how he loves with mercy and is just with severity. Now the people of Israel, before the eyes of God, committed a terrible crime, so that their ruler heard: go; your people have sinned; (Ex.32:7) 1594, as if the Voice of God said to him: “The people who have already fallen into such a great sin are no longer Mine from now on,” and it is added: therefore leave Me, so that My wrath will burn against them, and I can destroy them, and I will make of you a great nation (Ex.32:10) 1595; but again and again, in the name of the people whom he was appointed to rule, he proposes to punish himself in order to stop God in His wrath, and he says: either forgive them this sin; and if not, blot me out, I pray Thee, from Thy book in which Thou hast written (Ex. 32:32) 1596. Let us consider how deeply he loved those people for whose sake he asked to be erased from the book of life. But, nevertheless, having seen one who is bound by such great love for his people, let us now consider in him how much in the just anger of righteousness he flared up against sins. For after the crime, at the first intercession he received forgiveness of the crime, so that they would not be destroyed. And so he comes to this people and says: put every man his sword on his thigh, and go out, and go from gate to gate in the camp and kill every man his brother, every man his friend, every man his neighbor. And about twenty-three thousand of the people fell that day (Exodus 32:27–28) 1597. See how the one who begged for the life of everyone, being ready for his own death for this, killed the lives of several with a sword. He burned with the fire of love, and burned with the fire of severity. So great was his mercy that he did not hesitate to offer his death in the sight of the Lord for their lives, such was his severity that those for whom he feared the wrath of the Divine power he himself punished with the blow of the sword of judgment; he so loved those over whom he was placed that he did not spare himself for their sake, and yet when those whom he so loved behaved offensively, even though the Lord spared them, he punished them. In both cases he was an incomparable mediator; For the sake of the people, he interceded before God with prayer; for the sake of God, he appeared before the people with swords. In love, he withstood the wrath of God by begging, but, not sparing himself, he destroys sin with blows in severity. He saved many by the quick death of a few. Almighty God heard the prayers of His faithful servant asking for the people, because He saw what he himself would do to the people in the name of God. In government, therefore, for the people of Moses it was mixed, that neither mercy led to lack of discipline, nor discipline led to lack of mercy. Therefore here also he said: And when I sat as a king, surrounded by an army, nevertheless, I was a comforter to those who wept. For “to sit surrounded by an army” is the strength and discipline of government, but “to comfort weeping hearts” is to show service in mercy. But because in the midst of all this it is necessary that the line of interpretation should return back to the spiritual sense, let us say that the Holy Church, when pressed down by her opponents in the last times, recalls the laws of her past administration, calls to mind the rewards of her mercy towards those who were smitten. Whose discipline and mercy are ridiculed by reason in recent times. And therefore it is added: Verse 1. But now those younger than me mock me (Job 30:1) 1598. 15. All heretics, compared to the age of the Universal Church, are rightly called “young” in time because they came from it, and not it from them. Therefore John rightly said: They went out from us, but they were not ours: for if they were ours, they would undoubtedly still be with us (1 John 2:19) 1599. For the young ridicule the Holy Church when those who have left her reject the words of her teaching; in respect of which it is also added: Whose fathers I would despise to place with the dogs of my flocks (Job.30:1) 1600. Who is the “flock” of the Holy Church if not the multitude of believers? And who are called the “dogs” of this flock, if not the holy Teachers who became the guardians of those believers? Who also, in the name of their Lord, shout loudly day and night in vigil, pronouncing loud words of sermon. In relation to which the psalmist said to the Church: Your tongue is like your dogs (Ps. 67:24) 1601. Since there are some who were idolaters, but became preachers of God. Thus, the “language of dogs” of the Church comes from enemies because some pagans are even turned by the Lord into preachers. Whence the Jews, who refused to speak in the name of God, are rebuked through the prophet for their guilt, where he says: they are all dumb dogs, unable to bark (Isa. 56:10) 1602. 16. Now we speak of the fathers of heretics, meaning those whom we call “heresiarchs,” according to whose evil preaching, i.e. from whose evil seed the words, the nations following them, were conceived in error. So, the Holy Church “disdains to place the fathers” of heretics “with the dogs of her flock” because she rejects the founders of errant principles, and despises to number them among the true fathers. Such people, although they seemed to take some out of the error of paganism, to teach them some practice of good works, which is right, because they think wrong things about God, will not be placed by her with the dogs of the flock, because she does not consider them preachers of the truth. For it is clear that Arius; Photinius, Macedonius, Nestoria, Eutyche, Dioscorus, Severus, and others, sought to become fathers through enlightenment and persuasion. But, due to mistakes, the Holy Church tries with heavy severity not to name them among the guardians of her flock, i.e. not to place with the dogs of the herd those whom she condemns as violators of the unity of this herd. About them it was said to the Ephesians in the voice of Paul: for I know that after I am gone, fierce wolves will come in among you, not sparing the flock (Acts 20:29) 1603. And because it sometimes happens that heretics, as they fall more and more into the error of error, guard themselves more fully in outward practice so that they can show to the outer world that they are doing great things and stand above the rest of the world, the Holy Church condemns all their deeds which she sees as not coming from the faith. Therefore this is also rightly added by the voice of blessed Job: Verse 2. The strength of their hands is nothing to me, and they were found unworthy by life itself ( Job 30:2 ) 1604 . 17. Arm strength is greatness in practice. But the “Power in the Hands” of heretics is considered nothing to the Holy Church, because she sees that if true faith is lost, then whatever they do has no merit. For they have abandoned the love of God and their neighbor, those who think about God what is false, and in disputes are separated from their neighbors. But “strength in the hands” without love, as the great preacher testifies, has no benefit, for he says: and although I give all my goods to feed the poor, and although I give my body to be burned, and do not have love, it will not bring me any benefit (1 Cor. 13:3) 1605. But sometimes heretics perform signs and wonders, but only so that they can get back the fruits of their teaching here, that is, the praise that they are pursuing here. And, therefore, it is said in the voice of the Redeemer: Many will say to Me on that day: Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many miracles? And then I will declare to them: I never knew you; depart from Me, you workers of iniquity (Matthew 7:22–23) 1606. What should we understand by this sentence, if not that humility and love should be revered in a person, and not the external signs of miraculous gifts? Therefore, the Holy Church at the present time, even if there are any miracles that were created by heretics, considers them nothing, because she sees that they are not proof of holiness. For the way to prove holiness is not to perform miracles, but to love every person as yourself; and in relation to God, think what is true, and in relation to any neighbor, think better than about yourself. For true power lies in love, and not in manifested miracles, says “Truth,” which says: By this everyone will know that you are My disciples, if you have love for one another (John 13:35) 1607. For He does not say, “Let it be known that you are My disciples, if you perform miracles,” but He says, “If you have love one another,” and this clearly proves that these are not miracles, but only love proves the true servants of God. Thus the witness of heavenly discipleship is the gift of brotherly love. All heretics refuse to have this same love, separating themselves from the unity of the Universal Church, therefore it is rightly said to them: The strength of their hands is nothing to me. And because in these same external signs that they show, they are not subject to humility, this is rightly added: and by life itself they were considered unworthy. Or, in fact, the Holy Church declares all heretics unworthy of life itself, because under the Name of Christ they fight against the Name of Christ. About which it is also additionally added: Unfruitful through want and hunger (Job 30:3) 1608. 18. All heretics, while in regard to the sacred Revelation they make it their aim to delve into the mysteries of God beyond what they are capable of, their hunger becomes fruitless. For they do not strive for those things, as a result of which they can teach themselves humility, go their way in calmness, maintain patience and long-suffering, but they strive only for those things, thanks to which they can prove that they know a lot and speak well; they strive to know those things with the help of which they can show themselves as especially learned and knowledgeable. For they very often turn boldly to questions of the nature of the Divine Being, while, what is terrible, they do not know themselves. And thus they become "barren with want and hunger" because they want to immerse themselves in those things with which they cannot produce the fruits of a good life. For the things they try to immerse themselves in are beyond their capabilities. And while they do everything for what they cannot understand, they neglect to become acquainted with those things by which they might perhaps be truly taught. The great preacher rightly says about this same insolence of theirs: do not think more about yourself than you ought to think, but think modestly (Rom. 12:3) 1609. Consequently, Solomon also says: set a measure in your own wisdom (Proverbs 23:4) 1610. So he says again: did you find honey? eat as much as is sufficient for you, so that you do not become full of it and vomit it (Proverbs 25:16) 1611. For the sweetness of the spiritual meaning is the one who seeks to eat more than he can, even what he has eaten he will vomit; because while he strives to do things that are beyond his strength, even what he has done right, he loses. Therefore he says again: Just as it is not good to eat too much honey, so he who seeks greatness will be crushed by glory (Prov. 25:27) 1612. For the glory of the Invisible Creator, which, when sought in moderation, lifts us up, but when immersed beyond our powers, drags us down. And to heretics, because to the extent that they strive to be more fully filled with sublime perception, they become completely empty, it is rightly said: sterile with want and hunger. Because of unlimitedness, the more they go towards the knowledge of heavenly things, the more they lose it. 19. But, on the other hand, they, who are in the Holy Church, are truly humble, and truly learned, for they, comprehending the heavenly mysteries, see some things with understanding, and some things they do not understand with reverence, so what they understand they can hold with reverence, and what they do not yet understand they can look forward to in humility. Therefore Moses said to us: eat the lamb, and what is left of it we must burn with fire (Exodus 12:10) 1613. We "eat lamb" when, in understanding many things about the Lord's human nature, we put them in the belly of the mind. But there are some things left to us which cannot be eaten; because much of the information regarding Him still remains incomprehensible. And yet they must be “consumed by fire” because the things we fail to understand about Him we leave humbly to the Holy Spirit. And thanks to this same humility, even those things that seemed impossible to understand are very often shown to the perception of the elect. But the cunning mind of the heretics, while they proudly arrogate the understanding to themselves, as it were, assume that they have found the final answer even regarding what is unknown. Therefore it happens that self-exaltation, which lifts them up, drives them away from the truth, and, rushing with statements concerning God, they could hardly even comprehend the world around them, those who thought that they had in a special way sank to the bottom of spiritual mysteries. Therefore he also added here: Verse 3, 4. He who gnaws in the wilderness, being despised in distress and suffering, and chews grass and the bark of trees (Job 30:3-4) 1614. 20. That is, as usual, what cannot be eaten is “gnawed”. Now the heretics, because they try to comprehend the Scripture by their own power, undoubtedly can never comprehend it, and then, no matter what they do, they do not seem to eat. And because they are not guided by grace from above, they are not able to eat it, and they seem to “gnaw” it with some effort. And so they seem to cope externally with what they strive for, but do not achieve the internal parts. And because they are separated from the society of the Universal Church, they are mentioned as gnawing not just anywhere, but “in the wilderness.” About this same desert, where false teachers attract their followers, the Truth warns long before: if they say to you: behold, He is in the desert, do not come out (Matthew 24:26) 1615. And this is rightly written: being despised in distress and suffering, because they are simultaneously despicable both in the destructiveness of their practice and in the evil of their perception. They “eat grass and tree barks” because, being in self-exaltation, they are not able to perceive in the sacred Revelation that which is large and internal, but with difficulty they discover several things that are small and external. Thus, by “herbs” we mean the direct statements of the holy fathers, and by “bark of trees” – their descriptions of external things. Those who seek to know things which they cannot at all be taught, but may appear to have been taught, while in the sacred volumes they do not seek from the root of the heart the power of love towards God and neighbor, are those who "chew grass and bark" because they seek either the low or external things which feed the souls of those who set themselves proud. Or, of course, those “eat grass,” regarding the Holy Scriptures, who keep the commandments least, and neglect the greatest of them. Whom the Truth justly reproaches, saying: Woe to you, scribes and Pharisees, hypocrites, because you tithe mint, anise and cumin, and leave out the most important things in the Law (Matthew 23:23) 1616. They “eat even the bark of trees” because there are some who in sacred volumes respect only the letter, and do not protect anything belonging to the spiritual sense, while they imagine that there is nothing more in the words of God than what they can hear about the external. Such people, however, with the passion of vanity cling to all their mistakes, and crave honor, and in the very things that they say, they seek nothing less than earthly benefits. Regarding which Paul said: for such people serve not our Lord Jesus Christ, but their own belly (Rom. 16:18) 1617. Therefore it is also rightly added: And the root of juniper is their food (Job.30:4) 1618. 21. For the juniper has thorns instead of leaves, and they are so extended that they are easily capable of pricking the person who holds it. Now the thorn is every sin; because while he turns to self-satisfaction, these injections wound the soul. Whence he spoke with the voice of one righteous and penitent: I came out of trouble, while the thorn was broken (Ps. 33:4) 1619, certainly because the mind was turned to weeping, that the thorn of sin might be broken by repentance. But in another translation, the thorn is described not as “broken” (“confringi”), but “installed” (“configi”), which also does not diverge from the meaning, because the penitent mind comes to regret when the sin that was committed is established in memory. What does “juniper root” mean if not greed, from which the thorns of all sins grow? About which Paul spoke: for the love of money is the root of all evil (1 Tim. 6:10) 1620. For it grows secretly within, and brings openly the thorns of all sins in practice. The great preacher immediately implies these same thorns flowing from this root when he imparts: to which, having given themselves up, some thirsted even more strongly, and strayed from the faith and, by pricking themselves, subjected themselves to many sorrows. For he who speaks of “many tribulations” makes it known what thorns grow from this root. So, by “juniper” we understand sins, but by “juniper root”, what else do we understand if not greed, i.e. the root of sins? So, because heretics in their words, as a rule, go only after the acquisition of external things, and they are not at all ignorant of what they do wrong, but do not refuse to preach errors, while they want to receive their rewards as teachers, it is well said about them now in the voice of a holy man: And the root of the juniper is their food, because while they think about greed with all the powers of their minds, they seem to feed on this food, therefore, undoubtedly, thorns of sins grow. Such people, if ever in the sacred Revelation they seem to discover any things with insight, which at the same time they do not understand, they immediately voice them to their hearers, in respect of which they make no claim to souls, but only to external goods. Therefore he rightly adds the following: Verse 5. Those who bring them out of the valleys, when they find her, run to them shouting (Job 30:5) 1621. 22. They “bring them out of the valleys” because, having exalted themselves in spirit, they collect their statements from the statements of their fathers about external things. And they rejoice if they find something, and attribute it to themselves, and run to the listeners shouting, because everything that they have an idea about, chasing praise, they strive to convey to the ears of people. And then it continues: Verse 6. They must live in desert places of streams, in caves of the earth, or on gravel (Job 30:6) 1622. 23. We call "streams" those streams which are collected from winter precipitation and which remain dry at other times of the year. Thus, it is right that the creators of wrong teachings are called “streams” because, being cold to the warmth of love, they grow high in the lifelessness of the winter season; because they do not flow in eternal fullness, and under the gaze of true believers, as under the summer sun, they dry up. And indeed, the creators of incorrect teachings that flow against the Holy Church fall under the rays of the heat of truth and come to an end, but despite this, the things that they teach to their students they do not cease to support and defend. Thus, those who follow the errors of these persons live in the “potholes of the streams,” that is, in the preaching of those whose outpourings have already dried up under the refutation of the true faith. Now, what else do we understand by “caves of the earth” if not the hidden sermons of heretics? For heretics gather in secret conclaves so that the honor that they cannot receive for erroneous opinions by open conviction, they can receive secretly, for weak souls can treat an erroneous belief with more reverence the more it is shrouded in secret. Therefore, in Solomon, a woman, as an image of heresy, convinces, saying: stolen waters are sweet, and bread that is eaten in secret is pleasant (Prov. 9:17) 1623. Truth warns with disgust about this same false secret preaching, saying: Then, if anyone says to you: behold, here is Christ, or there, do not believe it. And again, therefore, if they say to you: behold, he is in the wilderness, do not go out; Look, he's in the secret rooms, don't believe it. For just as lightning comes from the east and is visible even to the west, so will the coming of the Son of Man be (Matthew 24:23–27) 1624. So, what is called here “hidden rooms” is called “caves” here. For heretics really “live in caves” because they, as a rule, hide their error by preaching secretly in “caves,” for the more they can show themselves to be wiser and more learned, the more irresistibly they will attract the ignorant to themselves. Therefore, the following words are also rightfully spoken: Or on gravel. For we call “gravel” those very small stones that the water carries out of the river. Accordingly, teachers of erroneous doctrines “live on gravel” because they lead in streams of errors the minds of people who do not stand firm, just as water carries gravel from place to place. And therefore the great preacher, while he desired that his hearers should not be carried away by temporal things, and that they might stand firm, commanded them, saying: That we should no more be children, tossed to and fro, and carried away with every wind of doctrine (Eph. 4:14) 1625. Thus, the Holy Church, in times of persecution pushed down by her opponents, when she sees the insolent minds of those who have fallen into error and insults her, calls to remember the behavior of those who have already gone before them, saying: They must live in the ruts of streams, in caves of the earth, or on gravel. For because, because of their false preaching, the fire of mercy was gone, replaced by the coldness of feelings, they certainly began to live in the “potholes of the streams.” And because at first it was not open and large-scale, they hid “in the caves of the earth.” And because this led people not to solid stability, but to constant throwing and movement, they are not on rock, but “on gravel.” About whom it is rightly added further: Verse 7. Who feasts among his kind, and enjoys the food under thorns (Job 30:7) 1626. 24. What do we understand by the name “thorn”, if not the thorns (§ 21) of sins, which we have already described above. Now, because wicked minds delight in iniquity, from which they should weep, all heretics exalt themselves in vain joy to the extent that they gain strength for even worse deeds; and they "enjoy the viands under the thorns" because they lift the lying mind to joy, for the same reason that they bear the thorns of sins. For as soon as they are in a position to do anything wrong, they boast with joy; and from the same act, by which they daily absorb sins, they rejoice that they are, as it were, leaders in righteousness. So, it is well said because: He who celebrates among his kind, and enjoys the dishes under the thorn. For they do everything they can to their own destruction; and, being in fact under sins, and adding crimes, they imagine in themselves an excess of virtuous acquisitions. Verse 8. They were the children of fools, yea, the children of scoundrels; and did not appear on earth at all (Job.30:8) 1627. 25. That is, the children of those who were teachers of mistakes. Thus they are called "children," not as being begotten by seed, but as imitating those who, by teaching what is wrong, were "fools" because of their ignorance, and, living in evil, "scoundrels" in conduct. Those who are not with our Redeemer, neither in wisdom nor in life. For it is said by the voice of Solomon in praise of the Holy Church: Her husband is honorable at the gate (Proverbs 31:23) 1628. Thus, those who follow the example of the wickedness of those who are in error have been called children of fools, and children of scoundrels. Now it is rightfully included, and those who have not appeared on earth at all. Because while they strive to manifest themselves here, of course, for the land of the living they become outcasts. 26. But everything that we said about heretics will not be untrue if we apply it to evil and carnal people, even if they have adhered to the correct beliefs. For the Holy Church considers her opponents not only those who are outside her and do not agree with her faith, but also those who, living unworthily within her, stifle her life. So let her, stricken by the terrible misfortunes that befell her, examine how even in her time of prosperity, because of the wickedness of the wicked who dwell in her, she bore a burden. Let her say how, because of the wickedness of some, the lives of many were disturbed in her, and let her say: Who gnaws in the wilderness, being despised in distress and suffering. As I said before in the first part of this work, the desert is sometimes understood as sublime contemplation. But in this place, where "desert" is mentioned in the context of blame, what else does this word indicate if not sterility in regard to good? And, therefore, also implying the image of Judah, Jeremiah mourns the soul of the sinner, saying: how desolate is the city that was full of people (Lamentations 1:1) 1629! But in this place, where the blessed Job said about the evildoers that they gnawed in the wilderness, it is also good to consider what the psalmist said: his enemies will lick the dust (Ps. 71:9) 1630. 27. For there are two kinds of people who give themselves over to their own ambitions: those who always use the flattery of the tongue to serve their greed, and others who commit crimes by openly using force. For we “gnaw” when we try to discern any thing externally with great effort. And we “lick” when we try to taste something that cannot be eaten with a light touch of the tongue. All people who, even under the cover of faith, live lawlessly, who covet what belongs to others, but cannot get what they want, try with flattering speeches and soft sweetness to take away the things they desire, and what else do they do if they do not lick the ashes? For earthly things, which they cannot take by force, they strive to acquire by the softness of the tongue. But those who are invested in this world with any degree of power, if they covet the things of others, disdain to act by flattery and deceit, because they are able to carry out with unjust force what is in their minds, and these people do not “lick”, but “gnaw.” For they destroy the lives of their neighbors in the violence of power, as if by the force of teeth. So let the Holy Church sing of the true riches of the Eternal Land, let her see the multitude of the inhabitants Above, let her consider in her chosen children the culture of mind and the perfection of countless virtues, and from them let her turn the eye of the mind to the life of the wicked, which is empty and passes without any goodness, and in comparison with them let her see a life devoid of all virtuous achievements in those who have abandoned high things and desire those below. Let her see how very often what the wicked yearns for, if he happens to have power, he seizes by force. Let her see that there are such within her, and that their crimes bring danger and pain also to the faithful within her, and let her speak of them: who were devoured in the desert. It’s as if she openly mourns them, saying: “they will not gnaw others, even capturing them through violence, because first of all, by doing this they themselves remain in their inner desert, sterile for virtues.” And she rightly explains about them further, saying: being despised in illness and suffering. For unhealthy flesh, if we lose sight of the fact that its needs must be carefully considered, becomes even more ill, and suffering is added to the disease as the consequences of inattention. 28. For human nature was created right, but fell into illness of its own free will, fell into complete overthrow, because under the pressure of countless necessities it finds nothing in this life except that it will fall anyway; but while in these needs of our nature we go beyond what is really necessary, and forget to care for the soul, by this neglect we add to our weakness the vileness of sin. For the necessities of nature are such that they are fraught with great danger, for it is difficult to discern in them which of them relates to useful necessity and which to evil self-satisfaction. For it very often happens that while we do things out of necessity, we also render a service to the evil of self-gratification, if our self-excuses throw a veil of infirmity over the eyes of discernment, and, as it is, hide themselves under the appearance of usefulness. But to corrupt the frailty of our nature with neglect is nothing more than adding suffering to our illness, and increasing suffering from needs with the vileness of vices. Therefore, the saints examine and study every thing they do very seriously, so that the weakness of nature does not receive from them more than its due, and so that, under the cover of necessity, the evil of pleasure does not grow in them. For they see that one is from weakness, and the other from the prompting of temptation, and they judge very strictly between necessity and pleasure, and accept the first as a consolation, and curb the second. Therefore, even submitting to the influence of necessity, like illness of the flesh in weakness, they never come to the vileness of sin. For it is a kind of disease of the flesh, to be in weakness under the weight of essential things due to the transitory nature of the flesh, which is still subject to decay. How he longed to be free from necessity, who said: Deliver me from my needs (Ps. 24:17) 1631. For he knew that, for the most part, sins of pleasure come after necessity, and that he might not of his own free will do something illegal. 29. But, on the other hand, the evil ones find pleasure in the needs of their corruptible state because they force them to serve pleasure. For when they pay tribute to the needs of nature by nourishing their body with food, through the satisfaction of the palate they swell in satiated delight. When they look for clothing to cover their limbs, they look not only for things that can cover in the cold, but can also bring pleasure, and against the cold they look not only for things that can protect with thickness, but also give pleasure with softness; not only something that can soothe with a touch of softness, but also give pleasure to the eye with color. So, turning necessity into a reason for pleasure, what is this if not adding suffering to the disease? So, let the Church, pushed down during times of adversity, remember those because of whom she is subjected to these hardships, and let her speak of them who gnawed in the wilderness, being despised in sickness and suffering. They will indeed increase suffering if they add to the needs of suffering and pleasures inherited by us in the flesh. For we received these needs, like a hereditary disease, as punishment for the crime of the first parent. But those who add suffering to the disease will deserve additional guilt. But if such people, while they despise being changed for the better, would do bad things in such a way as not to infect others with them too. If only their own death would be enough for them, and if their destructive beliefs did not kill the lives of others too. For they envy others because others are what they themselves are not, they are offended that others have received something that they have lost, for if by chance they perceive any good points in the affairs of others, they try to tear them out with the hand of unjust censure. Therefore it follows: they also chew grass and tree bark. 30. For what is meant by “herbs” if not the life of those who begin well, but are not yet strong and are close to the earth? and what is the “bark of trees” if not the outward affairs of those who henceforth seek things above? For bad people, when they see people who are just beginning to do what is right, either ridiculing them or seeming to instruct them, propose the opposite. But when they think that other people are already paving the way for higher things, because they cannot completely and completely nullify their achievements, they distract them from some of their affairs. Thus, chewing grass and tree bark is, through malicious beliefs, like a kind of teeth of their malice, to nullify either the goals of those who are just starting the right thing, or the actions of people who, like trees, are drawn to what is above. The children of perdition “chew grass” when they consume the fragile goodness. In the same way they "chew the bark of trees" when with an evil word they attack the lives of those who grow justly, covering themselves with good deeds. Now they strip the latter, like trees of their bark, defaming them in specific actions, and they crush the former under themselves, like grass, with their contempt. They partially destroy the strength of those who are already growing high, but they completely crush the soft beginnings of those who are still below. So, let it be said: they also chew grass and tree bark, because with evil insults they have killed part of the external affairs in some, and in some hearts the growing hope of life. 31. Or, of course, “chewing grass” is to imitate some light and gentle things that belong to the ancient fathers. And then “chewing the bark of trees” is, in practice, performing external actions, but in these same actions failing to maintain the correct intention. For there are people who, while they cannot obtain the glory of the present world, by adhering to ways that are recognized in the world as glorious behavior, seek a semblance of holiness, suppose, putting on the robe of reverence, desiring to be imitators of the ancient fathers. And some things, indeed, that are small and easy, they somehow force themselves to do, but really strong things, which, for example, should grow from the root of love, they cannot force themselves to repeat. They are truly "chewing grass" because they pass by what is truly great and are filled with what is worthless. However, very often they force themselves to do some actions that seem to be stronger, but they do not have the right intention in these same actions. And such a person, of course, “chews the bark of trees,” because he takes on the external deeds of the elect, and does not have good intentions in good deeds. For for the sake of human applause they seek right actions, but are indifferent to imitate the hearts of those who do right, and they then “chew the bark of trees.” For with all their desire they seek glory or the abundance of the blessings of this life. Therefore, it is also rightly included: And the root of the juniper is their food. 32. For, even being in faith, they for the most part succumb to thoughts of greed, and, as it were, “eat” things, as a result of which they receive punishment at the end of their lives. Such people, while they do not thirst for the fruit of divine revelation, but make themselves subject to the thirst for temporal things, are never filled with the bread of wheat, but with the “root of the juniper.” For earthly things, which flow from what is low and absorb them, can then prick them with the hardness of retribution, like the juniper with the sharpness of its leaves. For as long as they despise God here, they will never be able to understand how great an evil it is that they do. And therefore they also eat “juniper root,” but how sharp and prickly the branches of this root are, they do not notice; because truly bad behavior here, as it is, fundamentally gives pleasure in sin, but then, as it is, stings as punishment. And she communicates well: Those who lead them out of the valleys, when they found her, run to them screaming. 33. Compared to the things above, everything in life today is a “valley.” And because they do not know the contemplation of the heights of the mountains, that is, the mighty deeds of the saints, they are always engaged in low satisfaction, as if being in a “valley,” and when they do not find any reward, even an insignificant gain, they run away with demands, because they strive, even through quarrel and shouting, to get it. Thus, each of them, being in the valley, runs screaming because when such cases arise, they argue and bicker even for small gain. Now it very often happens that one who looks like a saint with good behavior, going through cases of the possibility of obtaining earthly advantages, is forced to confirm this. For, perhaps, you have seen people who are already working for that which is high, already in the practice of abstinence, already in the doctrine, following the examples of the fathers who came before, but when they suddenly find themselves in the opportunity of receiving the reward of this life, like the fruit in the valley, they “run after it screaming,” and all the silence and calm of holiness is disturbed in them due to the pursuit of the reward. 34. But it may also be that “herbs and tree bark” denote not only good deeds, as was said before, but also consolations and blessings in this life. For sometimes Almighty God, when He enriches His chosen ones with inward gifts, He also lifts them up in outward honors. And while He gives them glory and praise by promoting them above others, He exhibits their good qualities as objects of example; and sometimes the evil ones really despise such a life of theirs, but want to achieve their great success in this world. And because they are only looking for temporary comfort here, they eat “grass”; because in their thoughts they aim only at imitating the external glory of these people, they “chew the bark of trees”; and because in all these things they serve only greed with all the inclination of their minds, they feed on the “root of the juniper.” All these things they “bring out of the valleys,” because because of the love of this low, corruptible life, they come to burn in boundless lust. And “when they find” this, they “flee screaming,” because, of course, from the holy fathers, whose merits they never seek to acquire, they are busy trying to seize their positions and privileges, and when they very often cannot achieve this by quiet means, they even go to the extent of tearing apart the peace of harmony for this purpose. 35. And in order to show that they are very different from the behavior of the fathers who were before, this is rightly added: They must live in desert ruts of streams, in caves of the earth, or on gravel. For, speaking of good, we rightly take the word "streams" as a designation of the holy preachers, who, while in this present life they flow into us by divine outpourings, which are collected by the flow of waters in the winter season. And who leave when the summer sun appears, because when the light of the Eternal Land shines, they will stop preaching. “The deserted potholes of these streams” are the advantages of temporary life. For they leave them in order to receive heavenly rewards. On behalf of all the “streams” who have already abandoned temporary things, he said: For His sake I have suffered the loss of all things, and count them all as rubbish (Phil. 3:8) 1632. But since the minds of the wicked strive to obtain these things in this life, which the righteous have refused, despising them, they are forced to live "in the desolate potholes of the streams." For those things that the saints despised, these desire to obtain as a great reward. Now, the “caves of the earth” are the evil thoughts in which they hide from the eyes of their neighbors. For how evil they are they avoid showing people, and while they pretend that they themselves are something else, they hide themselves in the refuges of their conscience, as “in the caves of the earth.” No man will do all these things unless he has lost hope of eternal life, unless he has fixed his mind in this uncertainty of a temporary state. And therefore he correctly added: Or on gravel. 36. For “gravel” is real life, which, due to the instability of variability, incessantly comes to an end, just as gravel is carried to the shore by the current of a river. Therefore, to “live on gravel” is to apply oneself to the flow of present life, and there to establish the inclinations of the mind where it cannot establish a step and stand firmly. There is another point about "gravel" which should in no way be conveyed to silence, and that is that when the foot is on the top and hits the gravel, it slips, due to the very slippery nature of these small stones, and rolls easily to the bottom. The life of the wicked does not diverge from this circumstance in any way, because while in love for the world they set themselves to do some things that are outwardly lawful and respected, they set their foot on the carnal peak, and suddenly the foot slides down because their line of behavior, striving for external achievements, slides even onto what is evil and illegal. So, when the Holy Church encounters persecution, let her memory return to the life of the flesh, which even in her prosperity she saw as her opponents, and because of whom she undergoes these sufferings, and let her see and know, saying: They must live in the desert ruts of streams, in caves of the earth, or on gravel. For because they have departed from the teaching of their fathers, they “live in the desolate ruts of the streams”; because they cover themselves in the hidden thoughts of the heart, they “dwell in the caves of the earth”; because they want to direct their purpose into the variability of the modern state of being, they "live on gravel." But let the sins which they cannot resist in temptation, even after they have been committed, be purged by weeping: let them, even after all that they have done, realize the evil deeds, and let a basket of dung be applied to them, as to a barren fig tree, i.e. to the barren soul the riches of mourning (Luke 13:6–9) 1633. 37. But it is for the most part characteristic of the human mind that, as soon as it falls into crime, it moves still further away from the knowledge of itself. For this evil that he commits, he inserts himself into the soul as a barrier to the eye of reason. Therefore, it happens that the soul, which was engulfed in voluntary darkness, then no longer even knows what good is, what it should strive for. For the more a person joins evil, the less good he has left. So the light of truth, because as soon as it is touched by the crimes of lost sinners, to the same extent that it is neglected, judging harshly, to the same extent it allows this to happen, that when it is lost, it is difficult to find, for when it is driven out by an evil deed, it departs from the consciousness of a person; how a person, when forgotten and neglected in practice, ceases to appear in memory over time. Thus, what happens is that lost sinners, while they should have wept over the subject of their sins, rejoice over them; and in relation to whom Solomon said: they who rejoice in doing evil delight in evil (Prov. 2:14) 1634. And therefore, on occasions when they must lament, they go joyfully; therefore, when they come to death, they continue to laugh. And therefore here also he adds rightly: Verse 7. Who feasts among his kind, and enjoys the food under thorns. 38. “They celebrate among their kind” because, of course, they are attentive to the transitory things that they receive, and neglect to look at the eternal benefits that they lose. And while they are in the fire of love for temporary things, they willingly remain ignorant of true joy. And they would sincerely cry if they rushed to get acquainted with the true dishes. But while they do not care to find out what is best, they choose only for themselves what is at a visible height, what seduces the eye with visible fleeting charm. That is, they set their hearts in pursuit of the visible, and rejoice the more externally, the less they remember themselves internally. Nevertheless, as a rule, their joys are mingled with sorrows, and with the same things that fill them with enthusiastic pride, they are scourged. For they cannot, without grave anxiety, find what they do not possess, or preserve, when they have attained, those temporary things which they desired; among their equals they are aimed at obtaining the superiority of glory; they want excessive respect from their subordinates; superiors are respected less than they should; for the most part they exercise despotic power; and they do what is evil, and yet they do not receive due honor for their iniquities, they cannot protect themselves from horror. All these things, of course, sting unfortunate people, but they do not feel these same stings, softening them with love for temporary things. And, therefore, it is now rightly said about them: and enjoys the dishes under the thorn; because, being closely enveloped in the pleasures of sins, under the influence of this life, they do not know how terrible what they receive really is. 39. Therefore they enjoy under the thorn, because they rejoice in earthly things, of course, but still, while they are not able to cope with temporary things without sorrow, these same unfortunates are stung by the same thing that they cling to in search. For they are “under the thorn,” and delight in what they consider to be exquisite dishes, and endure hardships for the love of this life, and yet, being bound by more and more desire to consume, they begin to feel the hardships that they bear, and they cease to be pleasant. Therefore, Jeremiah, rightly taking upon himself the likeness of the behavior of all mankind, complains in lamentation, saying: He gave me bitter wormwood to drink (Lamentations 3:15) 1635. For, as we said earlier in the part above, a drunk person does not realize what is happening to him. And he, who is “filled with wormwood,” simultaneously consumes a bitter thing, and does not yet understand where the bitterness with which he is filled comes from. Thus, humanity, being rightly judged by God, is left to its pleasures, and with those same pleasures, voluntarily enduring suffering because of them, becomes “drunk with wormwood”; for here a person, out of love for this life, in the blindness of lust, consumes bitterness, but being in an unconscious state of intoxication, he remains ignorant of it. For he who thirsts for the glory of the world, while he finds it, also finds countless misfortunes, therefore he drinks bitterness. But because he accepted it too willingly, out of intoxication, he is now unable to discern the evil of this bitterness. For bad people, for the sake of the glory of this world, love even adversity, and due to this they willingly devote themselves to any labor, and most faithfully expose their necks to the yoke of worldly hard labor. Hosea describes such people well in prophecy under the likeness of Ephraim, saying: And Ephraim is a heifer, which is accustomed to love threshing (Hos. 10:11) 1636. For a heifer, accustomed to the labors of threshing, very often, even if she gets lost, returns on her own, even without coercion, to this hard work. Thus, the mind of the wicked, aimed at serving this world, accustomed to serving temporary things, even if he suddenly finds himself free, he still strives to subject himself to earthly toil, and seeks the familiar rut of “threshing work,” and this is not acceptable to him, even if it could happen to throw off the yoke of worldly slavery. The Lord freed the necks of the disciples from this same yoke when He said: And take heed to yourselves, lest at any time your hearts be burdened with overeating and drunkenness; and immediately added: and the worries of this life; and lest that day come upon you suddenly (Luke 21:34) 1637. And again: Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am meek and lowly in heart (Matthew 11:28–29) 1638 What is it for the Lord to call Himself “meek and humble” in teaching, if not pointing out some simple ways to live well? But since the minds of the wicked are much more pleased with themselves, being in the firmness of self-exaltation, than in meekness and humility, they “enjoy the dishes under the thorn.” For out of love for the world they are ready to bear what is difficult instead of soft and delightful things, while they try in this life to master the heights of this world. 40. The Lord calls for a cessation of labor for the sake of this world, He calls for the sweetness of holy peace, and yet the frenzied minds of the wicked rejoice more in receiving what the harsh carnal path gives than in receiving what the soft spiritual path gives. He feeds more on the bitterness of exhaustion than on the sweetness of calm. And the people of Israel openly show us the same thing by their example, for while they were refreshed with manna from above, they desire pots of meat, and melons, and onions, and onions, as in Egypt (Num. 11:5) 1639. And what is meant by “manna” if not the food of grace, which is fragrant and which is given from Above to refresh the inner life of people who are righteously free? And what is signified by “cauldrons of meat” if not carnal affairs, which are so difficult and shrouded in adversity as in fire? What is meant by “melons” if not earthly sweets? What is under the “onions and onions,” which often make those who eat them cry, if not the harshness of real life, which threatens their lovers with sorrow, but is still loved through tears? And leaving the “manna,” they wanted melons and meat, and again onions and onions, undoubtedly because bad minds despise the gifts of peace, sweet by grace, and for the sake of carnal pleasures they thirst for the weary ways of this life, even if full of tears; they despise having that where they can rejoice in a spiritual way, and eagerly seek that where they can groan in a carnal way. So, Job, with his voice, will tell the truth and expose the madness of these people, for by wrong decision they have placed the exhausting before the calm, the hard before the gentle, the harsh before the soft, the transitory before the eternal, the doubtful before the reliable. And the madness of these people, let the Holy Church also remember that even when she was not overwhelmed by cruel adversities, she still kept such people within herself, seemingly believers, but eager to live their lives contrary to faith, and let her also say: Who feasts among their kind, and enjoys the dishes under the thorn; and, of course, many of the evil things that they do, they learned from the wicked that were before them, therefore this is rightly added: Verse 8. They were the children of fools, yea, the children of scoundrels; and did not appear on earth at all (Job.30:8) 1640. 41. For we need to know that some in the bosom of the Holy Church are “fools” but “noble,” while others are “fools” but “vile.” For they are called "fools," but cannot be called "vile," who have despised the wisdom of the flesh in desiring the folly that should serve them, and after an inner renewal, they rise in the nobility of virtue, those who have abandoned the foolish wisdom of the world, and have desired the wise unwisdom of God. Therefore it is written that the foolish things of God are wiser than men (1 Cor. 1:25) 1641. Paul calls for mastery of this “foolishness” when he says: if anyone among you thinks to be wise in this age, let him be a fool in order to be wise (1 Cor. 3:18) 1642. This “foolishness,” they who follow, can hear from the voice of Wisdom: you who followed Me in regeneration, when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19:28) 1643. See how by renouncing temporal things they acquired the glory of eternal power. Accordingly, what is more stupid in this world than to abandon one’s own? And what is more noble in the eternal world than to come with God as judges? Truly, the nobility of these judges was also mentioned by Solomon, which I spoke about earlier when he said: her husband is noble at the gate, when he sits among the elders of the land (Prov. 31:23) 1644. For we see those whom he calls “elders” noble and respectable. Paul saw this “nobility” in himself when united in spirit with the Creator, he said: Therefore, since we are offspring of God, we should not think that the Godhead is like gold, or silver, or stone, which received an image from the art or skill of man (Acts 17:29) 1645, i.e. we are the “offspring of God,” not as having appeared in His Nature, but as in His Spirit created according to His Will and renewed by His acceptance. The more each one rises in this nobility, the more he is renewed in the image of Him whose likeness he is. 42. But they are the opposite, both “fools” and “scoundrels”, those who, following themselves, run from the wisdom Above, lull themselves in their ignorance, sliding into extreme meanness. For in proportion to the extent to which they do not understand why they were created, to the same extent they lose the connection of high birth with which they were awarded in the Image. Therefore, they are both “fools” and “scoundrels,” those whom the slavery of the soul keeps from participating in the Eternal Heritage. As it is written: everyone who commits sin is a slave of sin (John 8:34) 1646. And this is what the voice of the great preacher says: For the wisdom of this world is foolishness in the sight of God (1 Cor. 3:19) 1647. Therefore, they, who were wise in earthly things, went back from their inner nobility, and became at the same time “fools” and “scoundrels.” And their actions are imitated by many, and turn out to be the children of “fools” and “scoundrels,” and while they follow their example in practice, they are also “fools” because they do not understand true wisdom, and “scoundrels” because they will not be lifted up by the freedom of the Spirit. But often these persons, although they practice the behavior of the wicked, in this life occupy the places of the righteous, and they themselves consider themselves the children of those whose noble deeds they outwardly perform in pursuit of worldly glory. Holy correction calls these people to self-knowledge, that is, being established internally in bad desires, they must understand whose children they are. For they are not the children of those whose places they take, but the children of those whose inner desires they follow. Therefore let it be justly said: They were the children of fools, yea, the children of scoundrels. Where it is rightly added: and did not appear on earth at all. 43. For there are a lot of people on earth who are also in the Church, and the knowledge of their meanness in a corruptible state is hidden from their brothers, like a kind of thrown cloak, who, submitting to the fall in evil deeds, do not appear before the Divine eye. And these are the people to whom it will one day be said: Truly, I say to you, I do not know you. Thus, “there are on earth” and “appear on earth” those who are in the right faith, and through noble deeds they reflect the nobility of the soul. “There are on earth”, but “they do not appear at all” on it, those who are quickly established in the Church in the true faith, but do not show anything worthy of faith in practice. Then they are in the bosom of the Holy Church, in the eyes of God, and “appear” in relation to judgment, and yet “do not appear” in relation to the good life, because with their lives they do not proclaim those things that they seem to adhere to by profession. Regarding whom Paul says: They say that they know God, but in works they deny (Titus 1:16) 1648. These persons in the Holy Church disparage rather than honor the faith which they profess to hold, and in its name they seek to secure their own interests rather than to defend it. But the elect, while they take care to preserve the merit of faith by just works, are brought nearer to the knowledge of their Creator even among the crowd of lost sinners. Which is also indicated in the Gospel by the image of a woman suffering from bleeding. Regarding whom the Lord says: Who touched Me? When everyone denied, Peter said and those who were with Him: Mentor! the people surround you and crowd you in, and you say: who touched me (Luke 8:45–46) 1649? But he heard the explanation of the real reason when the Lord told him: someone touched me, because I also see that power came from Me. See how the crowd “presses” the Lord, but they only “touched” Him, the one that came to Him in humility, because naturally, even many lost sinners in the Holy Church in teaching “press” the truth, which they neglect to “touch” while living well. They press with force and “press”, but are still far away, because they follow the training of Divine knowledge, but by habit of behavior they run from it. They “press” and are far away because their deeds contradict this faith, which they affirm in words. Now, we learn from this story that, even when crowded, some do not “touch” the Lord, so that some are not “seen” by the Lord, even when they see; because before His will and the punishment of condemnation they appear, but for the Election they do not appear. Therefore, let it be rightly said: and those who did not appear on earth at all, because, although the Church kept them visible, those whom the Creator does not see in it, He does not know them. Who, in times of peace, maintain the faith in words, to the extent and for the reason that they see the faith flourishing in general. But when suddenly a storm of adversity rises against this Church, they instantly part with it by public denial; and with the same strength and zeal with which they previously seemed to honor her, they subsequently fight against her, already ridiculing her. Therefore he rightly added: Verse 9. And now I have become their song, yea, I have become their byword (Job 30:9) 1650. 44. Under these same words those times of the Holy Church are set forth when she will be openly ridiculed by the lost; when the wicked gain strength and faith is reproached, and the truth becomes an earthly accusation. But the more despicable each man is, the more righteous he can be; and the worse the disgust, the more worthy of praise he is. Therefore, the Holy Church of the elect during a disaster “becomes a byword” for the wicked, because when they see a righteous death in agony, they curse it. For to the extent that they see death approaching and do not see eternal life, even more so in ridicule they run towards real troubles and in their inner understanding they do not achieve eternal rewards. And the information that is included, since it is not covered in the fog of statements, we must briefly consider so that we can quickly come to those parts where we will have to work. And then it continues: Verse 10. They hate me, they run far from me, and do not refrain from spitting in my face (Job 30:10) 1651. 45. All the wicked “flee far” from the Holy Church, and not by the pace of their steps, but by the nature of their practice; they flee far from the sense of place, from the sense of the possibility of receiving a reward afterwards, and while pride covers the earth, they despise the Church in open warfare. For “spitting in someone’s face” is not only to distract from good in his absence, but also to slander him even in his presence. And while the wicked openly ridicule the Church, they release free words in desecration, like streams of falling saliva in spit. But the Holy Church knows how to gain land in suffering, and in the midst of reproaches to maintain a dignified life; it teaches how not to be overthrown by adversity, and how not to self-aggrandise in prosperity. She teaches in the satisfaction of prosperity to conceal the mind in a modestly downcast gaze; She teaches us to lift our souls to heights with hope in times of adversity. She knows how to evaluate good things - as the mercy of the Redeemer, she knows how to evaluate evil things - as the justice of the court, for the good was granted by Him, and the bad from which she suffers was also by His permission. And therefore he immediately adds concerning the Lord, saying: Verse 11. Because He opened the quivers and struck me (Job.30:11) 1652. 46. What does God's "quiver" mean if not His secret council? Now the Lord casts an arrow from his quiver, when by His secret decision he sends an open sentence. Because we know that every person is scourged, but why exactly disasters come, we do not know. But when the scourge is followed by the correction of life, the sentence itself is revealed as good. This way the quiver closes, hiding the tip. But we are punished with an open quiver when, from what follows the disaster, we see that we are struck by the verdict for a long time. When the Lord sees sins, but does not yet move the hand of punishment, He seems to keep the quiver closed, but by striking He shows how much He is dissatisfied with what He endured from us for so long. Therefore, let the Holy Church of the elect, experiencing adversity, say: Therefore He opened the quivers and struck me. She, when meeting with the insolent voices of her opponents, then sees that her sermon cannot be received by some because of their hardness, which holds back the words of her sermon. And when she realizes that her persecutors are only getting worse by the voice of her admonitions, she rather prefers to remain silent for them. And when she sees their faces unworthy to hear, she binds her sermon with silence. Therefore he rightly adds: And he put a bridle in my mouth (Job 30:11) 1653. 47. They were familiar with the “bridle” imposed on them, those who said: it was necessary that the word of God should first be spoken to you, but since you reject it and make yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 13:46) 1654. Holy people see the “bridle” of silence on themselves because of the hardness of the hearts of lost sinners when they speak through the prophet: how will we sing the song of the Lord in a foreign land (Ps. 136:4) 1655? Paul also puts on this “bridle” by telling the disciple: turn away the heretic after the first and second admonition, knowing that such a one has become corrupt and sins, being self-condemned (Titus 3:10–11) 1656. Holy teachers very often, with high knowledge, recognized the hearts of those who oppose them, and when they saw that these hearts were abandoned by God, they suffered and groaned, but were silent. Solomon also sometimes had to “put a bridle,” who says: Do not reprove the blasphemer, lest he hate you (Prov. 9:8) 1657, but if we take care of our peace and do not reprove, because we are afraid of the hatred of the blasphemer, who will rise up against us, we no longer seek God’s, but our own. Therefore, it is necessary that it be known that sometimes bad people become even worse when exposed. Therefore, we feel sorry for them, and not for ourselves, if out of love for them we restrain our threatening voice against them. Therefore, it is necessary that we sometimes endure, retaining within ourselves the knowledge that they exist, so that they can see in us an example of the good life that they do not lead. And since the Holy Church sometimes releases her words in the spirit of mercy, and sometimes also withholds them out of mercy, let her say: And he put a bridle in my mouth. It was as if he had confessed openly, saying: “Because in some I did not see the progress of the sermon, and they, whom I refrained from reproaching, my life can teach as an example of patience, while they did not agree to accept my words.” But very often it grieves us the most when we encounter them from those whom we trusted with love. And therefore it is added: Verse 12. From the right hand of the East my troubles arise in the place (Job 30:12) 1658. 48. For "disasters would arise from the left" if she met with unfavorable treatment or persecution at the hands of any persons established outside the bosom of the faith, and openly denying Christ. But when she is persecuted by persons who appear to be believers, it is as if disasters arose from the right hand, because they, who are involved in the name of Christ, attack the name of Christ in her. For in the simplest turns of speech we say “right” to confirm that we consider certain qualities to be good, we say “left” about what we consider unworthy. What Zechariah openly teaches when he says: And he showed me Jesus the great priest standing before the angel of the Lord, and Satan standing at his right hand to resist him (Zechariah 3:1) 1659. And so that he could show more by this, he added what happens next: And the Lord said to Satan, The Lord rebuke you, O Satan; The Lord who chose Jerusalem reproaches you. Isn't this a brand plucked from the fire? Jesus was dressed in filthy garments (Zechariah 3:2–3) 1660. Jesus was clothed with filthy robes because, although He was a stranger to all sin, He came in the likeness of the flesh of sin. And to Him, in His coming, Satan stood at the right hand. For the Lord appeared to lead the Jewish people as great, but the Gentiles did not. But after He became incarnate, the pagan world was led, as it were, “from the left” to faith, while the Jewish people turned towards unbelief. Thus, "Satan is at His right hand"; because he took away from Him those people who had been loved for a long time. But because the Jewish people, being at present lost, must, in the end, one day believe, as the prophet testifies, who says: a remnant will be preserved (Is. 10:21) 1661. The Lord removes Satan from his right hand, saying: The Lord rebuke you, Satan. And foreshadowing the deliverance of these same people, he adds: because He chose Jerusalem. About these same people, because under the guidance of unbelief they themselves went into a burning hell, but nevertheless, being called to faith, they are saved from this burning in eternal fire, it is added: Is this not a brand plucked from the fire? 49. Thus, since there the “right hand” refers to the Jewish people, in this place the phrase “right hand” refers to the faithful people of the Holy Church. And therefore the Judge who is coming “sets the goats on the left hand, and the sheep on the right hand.” But when these same persons themselves inflict torment on the Holy Church during times of adversity that seemed to the believers, certainly “disasters arise from the right hand.” Now this is rightly called “the right hand of the East”; since it is written about the Head himself: East is His Name (Zechariah 6:12) 1662. Because the light comes from the East, it is rightly called “East”, in the light of which the night of our unrighteousness is enlightened by righteousness. Thus “disasters arise from the right hand of the East”; because they also will attack in persecution, those who were considered the elect of our Redeemer. These same evils, as he rightly declares, “arise on the spot,” because while those who persecute her are not persons outside her bosom, the evil they cause may justly be said to have arisen “suddenly and on the spot.” But if the “right hand” refers to those who are truly believers, then “disasters arise from the right hand of the East,” because in a crisis of persecution, the righteous are brutally attacked by the wicked. And then follows: Verse 12. They sweep me off my feet, and oppress me with their ways like waves (Job 30:12) 1663. 50. What are the feet of the Church signifying, if not its most distant members? Those who, while participating most in earthly affairs, can be deceived by the enemy first, since they do not understand higher things. Therefore, They knock down, that is, involve its distant members in the errors of their doctrine. For the “knocked down” cannot keep the path when the weak in it, either, being convinced by the false promises of their pursuers, or frightened by their threats, or having suffered from their deeds, turn away from the right path. Now the “ways” of the opponents are rightly compared to waves when he says: and they oppress in their ways, like waves; thus, because the life of evil-doers is in the craftiness of wayward restlessness, like a storm sinks the ship of the heart. Regarding the same storm, Solomon said: As the storm passes, so there is no wicked (Prov. 10:25) 1664. And when a weak person sees that the treacherous are thriving, his wave of wretched imitation plunges him into a sea of ​​evil. And then follows: Verse 13. They made an end of my ways, they conspired against me, and prevailed, and there was no one to help (Job.30:13) 1665. 51. Let blessed Job say these things about evil spirits, that is, about secret enemies. Let the Universal Church say these things about the bad people who persecute her, that is, about open opponents. For them, “putting an end to its ways” means, in the souls of some weak ones, to interrupt the path of truth with crafty persuasion. They are in a conspiracy when those whom they cannot openly force to serve evil, they evade, pretending that it is good, and it is very remarkable that he added: there was no one to give help, for the psalmist exclaims about the same thing, speaking of help from God: Helper in tribulation. And let those who know Your name trust in You, for You, Lord, do not want to leave those who seek You (Ps. 9:9-10) 1666, also written again: Have you heard about the one who believed the Lord and was put to shame? or who continued in His commandments and was forsaken? or who cried out to Him - and He despised him (Sir.2:10) 1667? Why does she now say: there was no one to help, if not because those whom the Almighty God loves for all eternity, He sometimes leaves for a while? Therefore it is written: I have left you for a little time, and will receive you with great mercy. In the heat of wrath I hid My face from you for a while, and with everlasting mercy I will be merciful to you (Is. 54:7–8) 1668. That is why the psalmist begged, saying: Oh, do not leave me completely (Ps. 119:8) 1669. For he knew that he might be left for a while for his own good, who prayed that he might not be "forsaken altogether." For the Lord, coming, helps His Saints, and leaves them to be tested, He strengthens them with gifts, He tests them with adversities. Whence it is also rightly said about Wisdom: for at first she will walk with him along the crooked paths, and will bring fear and terror to him, and will torment him with her discipline, until she tests him even in his thoughts (Sir.4:17-19) 1670, so the souls of the righteous, whom mercy calls, are tested by judgment. And Almighty God allows the adversaries of His chosen ones to grow up temporarily, so that life for good may be purified by disasters. 52. For the Lord would never have forced them to suffer from the enemies of good, if He had not also seen that this was a great good for them. For while the unrighteous act cruelly, the righteous are purified, and the life of the wicked serves the benefit of the innocent, for by the same thing that it is oppressed, it is also humiliated, and being humiliated, it becomes better. That is why Solomon also rightly said: a fool will be the slave of a wise man (Proverbs 11:29) 1671. And yet we often see the wise in subjection, and the fool occupying the stronghold of dominion, the wise paying obedience in slavery, and the fools ruling with tyrannical glee. How then, according to the instructions of God's judgment, will the fool be the slave of the wise, when, generally speaking, in fact, the fool keeps the wise man oppressed by the right of temporary dominion? But it should be borne in mind that while against the life of the sage the fool, who has the power of temporary power, while he tires him with labors, tears him apart with insults, certainly, like fire, cleanses him of all the rust of bad habits. Thus the fool, even if placed higher, is the “slave of the wise,” in that by oppressing him he advances him to a better state. Thus it sometimes happens that masters, as it were, serve the slaves, in the tutelage of discipline, they frighten, they impose difficulties on them, beat them, and the masters, while the slaves advance towards righteousness, serve the slaves, as it were, even striking them. Therefore, the evil children of perdition, when they torment the good, purify them, therefore even the power of the wicked is considered good. But very often the righteous, when they are in sorrow, hold on to the hand of the One who helps them slowly, but the barbarity of those who persecute and oppress them seems too long. And protection in deliverance does come to them, but what is quickly done by the Deliverer seems very slow to one who is in grief. And when help is sought in a pleading voice, if it is not immediately followed immediately, it seems that help does not come. Therefore now it is said: and there was no one to help. This same statement sets forth the real power of suffering, because help from Above, although it will come at the time appointed by Providence, is desirable for those who suffer to be received right now and quickly. Verse 14. As through a broken wall and an open door, they rushed at me, and brought me to suffering (Job.30:14) 1672. 53. What is meant in this place by the name “wall”, if not the Redeemer of the human race, in relation to whom the prophet said about the creation of the Holy Church: It must be established there as a wall and a stronghold (Is. 26:1) 1673? Therefore, the Redeemer is also a “wall” for us, for He is the One who prohibits evil spirits from reaching our hearts. Who also established our "stronghold", our faith, because before He appeared in the flesh, He sent prophets as preachers of His secrets. And so they are rightly called “stronghold” (“antemurale”) 1674, because while they preached the Lord who comes after, they stood, as it were, “in front of a wall.” And it really is like a “broken wall,” when, driven by evil convictions, the hearts of some are abandoned by our Redeemer. And when power is given to the vice of this life, what happens if not the opening of the “door” for error? And it is as if the wall is broken and the door is open for an evil attack on the good, when power is temporarily given to corruptible desires, which also themselves demolish the defense of faith in the hearts of some. In relation to which it is also rightly said: and led to my suffering. For, having fallen into a corruptible life and having come to their own suffering, they will never subsequently be able to convince others not to fall into the same suffering. And after them, other children of perdition are brought to their sufferings, too, when they attract other people who are associated with them to those evil things in which they themselves already participate. 54. However, also by the name of the wall one can understand the defense of discipline, as evidenced by Solomon, who says: I walked through the field of a lazy man and through the vineyard of a weak-minded man. And behold, it was all overgrown with nettles and thorns covered his face; and its stone wall fell down (Proverbs 24:30–31) 1675. For “to walk through the field of a lazy person and the vineyard of a weak-minded person” is to look at the life of any careless person and consider his actions. And “nettles and thorns filled him,” because in the hearts of the careless the burning of earthly desires and the thorns of bad habits grow forward, as it is written: in desires is everyone who is in idleness. “The stone wall fell” because the discipline of the ancient fathers was weakened in his heart. And because "the stone wall had fallen" he saw that discipline had been weakened, and he adds directly at this point: Then I saw, and laid it down in my heart; and I learned a lesson (Proverbs 24:32) 1676. For, through the collapsed wall, the enemy enters inside when, due to the crafty beliefs of either evil spirits or bad people, the defense of discipline in the hearts falls. But when the power of this same discipline is weakened in the hearts of the lost, in their eyes all good deeds appear unworthy, and they consider as nothing everything that they see pertaining to virtue in the elect. And therefore it is added: 55. For, according to the wicked, we “become nothing” when we do not keep for ourselves those temporary things that they themselves love as the most important and most important. They neglect the promises from Above and desire earthly things, and even if something ever rises in the consciousness of those people to strive for the Eternal World, it is quickly destroyed by the pleasures of the temporary that come. And therefore this is directly attached: As the wind took away my desire (Job 30:15) 1677. Thus, “the wind carries away desire” when any temporary object carries away the thirst for Eternity. And, therefore, further it is added: And like a cloud my health was carried away (Job.30:15) 1678. The clouds are at a height, but the breath of the wind drives them down. This, of course, is the case with the temporal goods of the wicked. They appear exalted and in honor to pass their time here, as if on high, but they daily go towards the career of life according to their mortality. So “health passes away like a cloud,” because the glory of the wicked, in the same way that it is high, is also unstable. But after the tale of the desires and ways of the weak was completed, the discourse returned back to the voice of the elect, when he further added: Verse 16. But now my soul in my own self is withered, and days of trouble have taken hold of me (Job 30:16) 1679. 56. The souls of the elect "wither now" because after this they blossom in the greenery of eternal joy. Now, “days of sorrow have come upon them,” because days of joy will follow after this. As it is written: for the one who fears God, everything will be fine on the last day (Sir.1:13 1680, Sir.1:20 1681). And again it is said regarding the Church: and she will laugh at the last day (Proverbs 31:25) 1682. In the present time, sorrow is good, for one day joy will follow from these tears. Therefore, in another place it is said: You humbled us in the place of sorrow (Ps. 43:20) 1683, since the “place of sorrow” is the present life, which passes here below, that is, “in the place of sorrow,” and the righteous in it “humble themselves,” because in eternal life, that is, in the place of joy, they are exalted. But when he said that “the soul dries up,” he rightly preceded this with the explanation that this happens in the self; because in us, by itself, in fact, our soul suffers, and only in God is it renewed, and it becomes the further away from the greenery of joy, the more it is kept from the light of the Creator, it turns back to itself. But then she reaches the greenery of true joy, when she rises upward through grace into eternal contemplation and even surpasses herself. Now this knowledge, which we have already received through allegorical interpretation, must also be perceived historically. This information, however, I omit for the reason that I know that it is clear to those who read it. Now in the days of the last persecutions, because there will then be many lost and a small number of those who will be saved, for this reason the holy man, speaking about the time of his suffering, utters little information that concerns the good, and a lot that concerns the wicked. And therefore he directly addresses his words to those who have fallen to the earth, and so conveys his own circumstances that what he says applies to those who have fallen. Therefore it follows: Verse 17. At night my bones are pierced with torment, and they that eat me do not sleep (Job 30:17) 1684. 57. If we note the story itself, then these words are understandable, because the body of the holy man is covered with ulcers and wounded by many worms. But if we delve into the mysteries of the allegory, what are the “bones” signified if not the strong ones in the body of the Holy Church? Who, as it is, strengthen the other members with their strength, while they carry the strength of practice to those who are weak. But when the heat of the last sorrows reaches its peak against her, at night the bone is permeated with torment, because sometimes sorrows prevail, and even those allow themselves to flee into infidelity who seemed to have retained the faith more than others. Therefore she says: at night my bone is riddled with torment. It was as if she had said in simple words: “oppressed by the darkness of sorrow, they are so permeated with torment that even the very people who were within me the solidity of strength are now permeated with fear.” And this is well said further: and they who eat me do not sleep; because the evil spirits that “eat” everything carnal in the Church do not sleep. But the persecutors of the Holy Church will not only be very corrupt, but also not few in number! And so it continues: Verse 18. A multitude of them consume my clothing, and they have bound me as with the collar of a tunic (Job 30:18) 1685. 58. If we listen to history, what else do we understand by the “clothing” of blessed Job, if not his body? Whose clothes are really consumed when the flesh goes through torment. But according to the secret allegory, the “clothing” of the Holy Church is the life of the believers. For just as the entire Church is collectively considered the “garment” of Christ, so the faithful are collectively considered the “garment” of this Church. For, if the Holy Church were not Christ’s “garment,” Paul, undoubtedly, would not have said: in order to present it to Himself as a glorious Church, not having spot or wrinkle (Eph. 5:27) 1686, i.e. having no sin as regards the “spot,” and not having a double mind as regards the “fold,” because by righteousness she is both pure and straightened. It is clean, so it should not “have stains,” and it is straightened, so it should not “have wrinkles,” and this certainly applies to “clothing” as well. Therefore, “the clothing of Christ,” this is the name given to the entire Church as a whole, and also the clothing of the Church itself, are the souls of those who turn away from mistakes, and, falling towards the Church, surround it, attaching themselves with fidelity to it. Concerning this, the Lord speaks through the prophet: As I live, says the Lord, you will certainly be clothed with all of them as an ornament (Isa. 49:18) 1687. But when a storm of severe persecution arises, many believers depart from their love for her, who seemed to be attached to her with all their souls. So let her say: Many of them consume my clothes; because while many will torment her, even more will come to the end of those who were attached to her by bonds of love. 59. Now this is well added: and they bound me as with the collar of a tunic. For the "gate" surrounds the wearer's neck, but if the neck is pressed, the use of the voice and the breath of life become more difficult. The Holy Church is “tied up like a gate” by whom else, if not the children of destruction, because they are trying to suppress both the life of faith and the voice of preaching in her through persecution. By this, her persecutors especially want to be able to take away her word of preaching. And therefore these people, who saw the first beginnings of the holy faith, said to the apostles, beaten with sticks: Didn’t we firmly forbid you not to teach about this name? and behold, you filled Jerusalem with your teaching (Acts 5:28) 1688. Thus, they bound the body of the Holy Church, as it were, with the “collar of the tunic,” when the preachers were bound, as it were, and pressed on her neck in a desire to silence the path of the Voice in her. But a select few were more willing to die during their persecution than to resign themselves to it. Those who even come to the death of the body are considered despised by all fools and carnal ones, because the lost cannot see all those wonderful things that the elect hold in the spirit, and when they see that the elect come to death in the flesh, they consider them wretched. And therefore it is added: Verse 19. I was likened to a swamp, and became like dust and ashes (Job 30:19) 1689. 60. Lost sinners, the elect of the Holy Church are considered “like a swamp” because it is trampled and despised in time; and she is compared to "dust and ashes," because while they do not see her internal good things, they believe that she comes only to those bad things which they see externally happening to her. But for the faithful elect, while she sees many falling away from herself, she desires, if possible, to turn back the time of her troubles. But because the answer to the prayers of these people is delayed, their groaning increases. Therefore it is additionally added: Verse 20. I will cry to You, but You will not hear me, I stand, but You do not notice me (Job 30:20) 1690. 61. The Holy Church, in times of persecution, “stands” in faith and “cries out” in tears of anguish. But she is sad that she is “not noticed” as she was when she sees that she has been under adversity for a long time. For the high counsel of Almighty God, when His Saints, oppressed greatly by the persecution of their adversaries, weep without ceasing in supplications that they may be delivered, are wont to defer the requests of their voices that implore Him, in order that their merits in suffering may be increased, and that they may be more heard in answer to their merits, the more they were not heard in answer to their prayers. Therefore, in another place it is written: My God, I cry during the day - but You do not hear, even at night (Ps. 22:3) 1691. And in order to emphasize the very usefulness of such a delay, he immediately added when he directly said: but not for my stupidity. For it is profitable for the wisdom of the saints that what they pray for they should receive slowly, for delay may increase the desire, and the understanding of the desire may be increased. And when understanding grows to its fullest extent, an even greater ardent love for God is revealed in it. And love leads to the receipt of greater things of heaven, to the extent that the suffering in waiting has been prolonged. Verse 21. You have become cruel to me; and with Thy firm hand thou art hostile against me (Job 30:21) 1692. 62. The old translation in this place differs greatly from the new one in meaning because what is said in this place in relation to God is associated with opponents and persecutors. However, because this new translation is said to convey all the shades of meaning from both the Hebrew and the Arabic, we must trust that everything in it is now on the right track, and it is in these words that our interpretation must search with precision. So, he says: You have become cruel to me; and with Your firm hand You are at enmity against me. In the Holy Scriptures, when any thing is said about God irreverently, the mind of the reader is amazed. But still, every thing, even that which in itself is disrespectful, and is said regarding God, is still recognized as having been said. But the Holy Spirit, teaching people to understand the truth, to understand how inexpressible are the things above and the things concerning God, sometimes even uses those words concerning God which among men would deserve blame, so that from these things which seem unworthy among men and yet are said about God, men may understand that also those things which seem worthy among men are also not worthy to be said about God. 63. For God is called “zealous,” as it is written: The Lord and His name is “zealous” (Ex. 34:14) 1693. He is called “angry,” which is why it is written: The Lord was angry with Israel (Numbers 32:13) 1694. The Lord is called “repentant,” as it is written: It was I who repented that I created man already on earth (Gen. 6:7) 1695. And again: I repented that I made Saul king over Israel (1 Samuel 15:11) 1696. He has compassion, as it is written: The Lord is merciful and compassionate, patient and full of compassion (Ps. 85:15) 1697. He is called "foreknowing," as the apostle says of Him: for whom He foreknew, He also predestined to be conformed to the image of His Son (Rom. 8:29) 1698. While neither “jealousy”, nor “anger”, nor “repentance”, nor “foreknowledge” can, strictly speaking, be said about God. For all these descriptions that are applied to Him are derived from human qualities and speak primarily to our weakness; these are steps that are taken for us, so that by those things that are near us, by those things that we see often, we can come closer to rising in the understanding of high things about Him. For it is said that someone “feels jealous” about the one who guards the chastity of his wife in torment of the mind. It is said that he was “angry”, who was inflamed with the fervor of the spirit against evil, which deserves to be punished. It is said that he “repented”, to whom what he did was unpleasant, and who, having changed, does some other things. He is called "compassionate" who took pity on his neighbor. Now "Misericordia" ("compassion") comes from the words "miserum cor" ("misery of the heart"), for the reason that every person, seeing another person unhappy, and sympathizing with him, while his mind understands the grief of another, his own heart also becomes unhappy, and he wants to free the person who is now in it from suffering. He is said to have "foreseen" who sees each specific event before it happens, and what the future foresees before it becomes present. How then can God be, strictly speaking, described as “jealous,” Who, observing our chastity, is not subject to any torment? How did He become angry, He Who, in punishing our evil ways, is not subject to any involvement of the mind? How does He repent, He Who never regrets what He once did? How does He have compassion, He Who does not suffer in the heart? And we know that for God there is nothing future, before whose eyes things do not pass by, the presence of some is not replaced by others in time, for everything that was and will be in His hand, and everything that is present, He simply knows, and does not foresee. And yet He is called “zealous,” He is called “wrathful,” He is called “repentant,” He is called “compassionate,” He is called “foreseeing.” He observes the chastity of each individual soul, and for understanding human weakness, for human perception, one can call this “jealousy,” although He, of course, will not be touched by the torments of the mind. And because He smites sins, He is said to be “wrathed,” although He is not subject to any change of state of mind. And because He Himself is unchangeable, but according to His advice changes things, He is said to have “repented,” although it is what He changes that changes, and not His advice. And when He sees our suffering, He is called “compassionate,” although He, seeing the unfortunate, never has unhappiness in his heart. And because He sees those things that are the future for us, those things that, however, are always before His eyes, He is said to “foresee,” although He, strictly speaking, does not foresee the future, because for Him it is the present. For, whatever things may be, in His Eternity cannot be seen sometime later, because they are always visible. Despite this, however, condescending to the words of our changeability, and seeing the way, may those who can rise to the immutability of God, and be able to see Him jealous without jealousy, angry without anger, repentant without grief and remorse, full of compassion, without a suffering heart, knowing what will happen, without foreknowledge. For for Him there can be neither past nor future, and everything changeable in the past is unchangeable, and things that in themselves cannot exist together, all of them are immediately and together built before Him, and nothing passes for Him, because in His Eternal Existence, in an incomprehensible way, all layers of times exist simultaneously. 64. Just as when we realized that He is “jealous” without jealousy, “angry” without anger, and so on, so too He can be called a holy man and “cruel” without cruelty. For we call “cruel” the one who strikes hard and does not spare. But in this passage the word "cruel" is to be taken in reference only to the severity of the blow, and not in reference to the desire for the vengeance of sin. Therefore, Isaiah, when he saw that the Day of the Last Judgment was destined to be not with mercy, but with all severity, says: behold, O Lord, a fierce day comes, burning with wrath, to make the earth desolate; and destroy the sinners therein (Isaiah 13:9) 1699. In the same way, a holy man, so that he can declare that this cruelty relates more to himself than to God, says: You have become cruel to me. It was as if he had said directly: “You, who have nothing cruel in Yourself, for me, to whom You do not give respite from persecution, You seem cruel.” For God is incapable of being cruel simply because He, even in the least degree, cannot change. But since God is neither cruel nor fickle, he specifically says “to me,” showing that he does not mean the sense that God Himself is “cruel” or “fickle.” But due to the fact that we ourselves are affected by things of prosperity and things of unfavorability, which replace each other because we ourselves change, we, as it is, imagine that these very changes concern His mind. But He, remaining an unchanging Being in Himself, feels the thoughts of human hearts at the present time inclined now in one direction, now in the other, depending on the mood of their minds. For the light of the sun, too, while it does not differ, seems to us sometimes strong, sometimes weak; that is, these are changes in our own perception, not the light of the sun as such. Therefore, as we said, saying: You have become (i.e. changed) tough, he immediately added: to me, showing that this “cruelty” and “change” do not relate to the Judge, but relate to the perception of the affected one. So he opened the way for other words, and says: and with Your firm hand You are at enmity against me. For the “hand” of the Lord is firm when it is against our will, the thing that displeases Him in us is subject to blows of punishment; and He redoubles the blows when the soul of the sufferer unreasonably seeks mercy. Which words, as it were, according to a secret allegory, are well suited to the words of the Holy Church, speaking on behalf of its weak members, who very often consider themselves to be more afflicted than they imagine they deserve, and evaluate as the cruelty of a judge the severity of the punishment, although it is the most just, as when the wound of a sick person is cut out with the steel of a physician, and the doctor is called cruel, who, however, with the firmness of his hand, heals the wound in such a painful way, and does this only for the health of the patient. And then follows: Verse 22. You lifted me up and placed me in the wind and you crush me mightily (Job 30:22) 1700. 65. Because the glory of the present life is regarded as falling upon an unstable height, which is not established in any form of solidity, and man is alone, as if he were “lifted and set in the wind,” one who rejoices in earthly prosperity, because the breath of fleeting earthly happiness lifts him up, only that he may in an instant fall on his face still lower. And while the Holy Church is high in honor in this world, the weak in her rejoice in these transitory successes of hers, in which they too seem to be lifted up, but they are set in the wind. Because in subsequent times of persecution, when the breath of prosperity passes away, those who were “lifted up” fall again to the earth, and in this fall they learn that they were lifted up by the fickle wind. These same words in a special manner also correspond to the holy man, not in the sense that they are things that were, but as those things that seemed to others to happen. For it never happened that fleeting prosperity “lifted” his mind, for even in the midst of times overflowing with good things, he always kept his mind humble below under the weight of virtues. But in accordance with what may have outwardly seemed that he who was small in his own eyes was exalted in the eyes of others, and as it was "placed in the wind," he was "broken greatly," because in the temporal life which is nourished by outward things, by the same means by which he appeared to be lifted up, he also appeared to fall. However, there was no internal fall in the holy man, because failure does not crush that person who is not corrupted by luck. For he who is attached to truth is in no way connected with vanity, because, while he is firm in the inclination of thought, everything that is externally brought, everything that is changeable in the external, does not reach in the least degree his internal stronghold. And then it continues: Verse 23. I know that you will give me over to death, where the house of meeting of all living is (Job 30:23) 1701. 66. In the previous part of this work (Book 13, §. 48) we said that before the Coming of the Lord, even the righteous descended into the abodes of hell, although they did not suffer torment there, but were at peace. We omit this and do not prove it with evidence now because we believe that we have already proven enough earlier. Therefore, what was said: I know that you will give me over to death, where the house of meeting of all living, rightfully suits blessed Job, even historically because, of course, before the grace of the Redeemer came, even the righteous were in the caves of hell. For “hell” itself is called “the house of all living things,” because no one passed it before the Coming of the Mediator, no one could pass by because of the very state of corruption. No one has passed through it who has passed through the death of the flesh due to the same state of corruption inherent in it. The psalmist obviously said about this same death: Which of the people has lived and not seen death (Ps. 89:49) 1702? For, although Elijah was taken up into heaven, nevertheless, he did not escape death. For it is said by the very lips of Truth: Elijah must come first and restore everything (Matthew 17:11) 1703. For he will come to “restore all things” because, of course, in the end he will be restored to this world, so that he can both fulfill the tasks of preaching and pay the debt of the flesh. This same statement of a holy man, however, is also suitable for the Holy Church, which speaks on behalf of the weak, who are in the faith by the words of their lips, but, contrary to the precepts of faith, act as slaves of their desires. Therefore she says: I know that you will give me over to death, where the house of meeting of all living is. For because she sees people in her devoted to pleasure, and already foresees their death, she reflects that while during the present life they serve their desires, they are in the house of death, in which, of course, all carnal ones live. But there are some who fell into the pit of their pleasures, but with tears of repentance quickly raised their feet, whom the whips strike from Above for instruction, not destruction. Which are further rightly included: Verse 24. Yet You did not lay down Your hand to destroy them; and if they fall to the ground, You yourself save them (Job 30:24) 1704. 67. These words must surely be taken as those of the blessed Job, while he says some things about his own circumstances, he says some things about others. For, as it was said to them in a special manner about themselves: You have lifted me up, and placed me in the wind, and you are crushing me greatly: I know that you will give me over to death, where the house of meeting of all living is; and yet he adds words referring to others and not to himself: Yet You did not lay down Your hand to destroy them. For while he speaks of himself, he introduces cases concerning others, and thereby he shows how many persons he represents in himself. Accordingly, the Lord “did not lay down His hand to destroy” those who are in sin, when He did not turn them away from their sins with a blow, and He “saves those who fall to the ground,” when He wounds those who fall into sins for their own health; so that, being humiliated externally, they would rise up internally so that, lying prostrate bodily, they would be returned to internal stability, those who stood externally would fall low in the soul. Verse 25. I wept over him who was in trouble; my soul suffered with the poor (Job 30:25) 1705. 68. Although it is true compassion to feel the suffering of one's neighbor through generosity, sometimes when external things are given in abundance by us as gifts, the hand of the giver performs the act of alms faster than the senses feel the suffering of one's neighbor. Therefore, it is necessary for us to know that he gives truly correctly, who first feels the pain of the suffering, takes into himself the feeling of the oppressed, and also, first feels the suffering of a person with sorrow in himself, and then, in order to console the grief of that person, by an act of service shows how much he is imbued with it. For often, as we said earlier, it is the abundance of good things that creates the external image of a benefactor, and not the virtue of compassion. For he who truly sympathizes, as a rule, even gives to others in need what leads to his own need, if he gives it. And then the compassion of our heart is fully manifested when we are not afraid to take upon ourselves the evil of need in the name of our neighbor, in order, perhaps, to free him from suffering. 69. This ideal of compassion was, in fact, given to us by the Mediator between God and man. Who, when He could have helped us even without dying, still came to the aid of humanity by dying, because He would have loved us too little if He had not taken our wounds upon Himself, and also would not have shown the face of His love for us, if He had not accepted from us what He had to accept, He would not have walked our path for some time. For He found us to be suffering, mortal beings, and He who raised us into existence out of nothing certainly had the power to restore us from suffering, even without death. But so that He could show how great the power of compassion is, He decided in our name that He should take upon Himself death temporarily in His Person, that death which He must banish from us forever. Could He not, while continuing to be invisible to us in the omnipotence of His Divinity, enrich us with wonderful abilities? But so that man could be restored to his inner wealth, God deigned to appear as a beggar. Therefore, the great preacher, in order to kindle the virtue of generosity in the depths of our compassion, said: for our sake He became poor when He was rich (2 Cor. 8:9) 1706. Who also says on this path: Not that there should be liberation for others, but tribulation for you (2 Cor. 8:13) 1707. These things, undoubtedly, he said in condescension towards the weak because for some who do not have the strength to bear what they want, it is better to give less than to grumble after the oppression of poverty. But that he might kindle the minds of those who heard him to a great feeling of compassion, some time after he had presented these words, he says: But this I say, whoever sows sparingly will also reap sparingly (2 Cor. 9:6) 1708. But we sometimes say that it means more to sympathize in the heart than to give; because everyone who truly sympathizes with another in need counts least of all what he gives. For if good will should not precede the hand of the man who gives, the same great preacher would not have said to the disciples: those who began not only to do, but also to desire a year ago (2 Cor. 8:10) 1709, since good works are easy to obey, even against one’s will, but this great dignity appeared in the disciples, for that good thing that was prescribed for them, they desired before. 70. Thus, because the holy man knew that sometimes this sacrifice of soul is more valuable to Almighty God than deeds, let him say: I wept over him who was in trouble; my soul suffered with the poor. For, having bestowed things without feeling, the giver conveyed the gift, as if not participating in it. But the one who gave his neighbor crying and compassion gave him something else from his very personality. And this is precisely why it is customary to say that compassion is more than a gift, because for the most part even those who do not have compassion give things, but never one who feels true compassion withholds what he sees as necessary for his neighbor. 71. The same statement, of course, fits well with the words of the Holy Church, which, while it sees people suffering in tears of repentance, joins its own tears in continuous prayer, and sympathizes with the needy person as often as, through requests for intercession, it helps the mind to reveal virtues. So we cry, struck by sympathy, over them, when we feel the pain of others as our own, and with our tears we strive to cleanse the sins of the guilty. And in this work, indeed, we very often help ourselves more than those in whose name we do it, because before the Hidden Judge, who also breathes in us the grace of mercy, he perfectly cleanses some of his bad deeds, who unselfishly mourns others. Therefore let the Holy Church, under oppression during the last persecution, remember the good things she did in times of peace, saying: I wept over him who was in trouble; my soul suffered with the poor. Which yearns for the eternal joy of the inner light, which is still postponed when faced with external troubles, can impart through the lips of a holy person: Verse 26. While I expected good, evil came to me; and when I expected light, darkness broke out there (Job 30:26) 1710. 72. For believing people “expect good,” but receive evil, and wait for light, but are met with “darkness,” because by the grace of the reward they hope to be admitted even now to the joys of the Angels, and yet linger for a long time here below, and are exposed to the works of those who persecute them; and those who hope as quickly as possible to see the light of the Eternal are still forced to suffer here in the darkness of persecution. However, the same pain of persecution upsets them less if it is inflicted by unbelievers and opponents. But it torments the minds of the chosen more if it comes from those whom they thought were good. Therefore he further adds: Verse 27. My insides boil and do not cease (Job 30:27) 1711. For the insides of the Holy Church to “boil” means to endure the fury of persecution from those people whom she previously held in her bosom in the love of faith, and who are rightly called “the insides.” For, in the same degree that they are acquainted with her secrets, in the same degree they know where she experiences the greatest pain, and how in the worst degree to prevent her from resting from those who pursue her; these same people, however, even in times of peace are difficult for her to bear, because their ways contradict her own preaching. That's why she groans when she sees the lives of those in herself who are different from her. In relation to which it is also rightly added: days of sadness hinder me. For the Holy Church of the elect knows that in the last persecution she must endure many sorrows, but “the days of her tribulation are hindered”; because even in times of peace it carries within itself the life of the wicked with the heaviness of the spirit. For, although in the last days she will face open persecution of unbelievers, it becomes clear to her even before that who the believers in her are only in word, but in fact the followers of evil deeds. And then it continues: Verse 28. I have passed through mourning: without rage I rise and shout in the crowd (Job 30:28) 1712. Historical interpretation 73. I see that this needs to be carefully considered historically, that the holy man who a little earlier said: You raised me up, added below: I went through mourning. For by miraculous government, at the same time, both outward glory of the highest degree and inward lamentation of suffering humiliation tend to gather together for good people. Therefore, a holy person is also at the same time raised to heights by things and honors and goes through mourning, for although this person is placed above his neighbors in power or position, yet inwardly he belongs to the Lord, and mourns the secret sacrifice of a broken heart. A sacrifice to God is a broken spirit (Ps. 50:19) 1713. Therefore, all the chosen ones internally struggle with the temptations of external superiority. Any person, if he sets his heart on external success, will undoubtedly cease to be righteous. But, since it does not happen that, while going through successes, a person’s heart is not at all, even if only slightly, tempted by pride, holy people work especially diligently internally during times of external success; and not only by self-exaltation, but also, having fallen in love with worldly prosperity, they can fall. And this last is very effective, because the mind can surrender to earthly desires. And who among those who have a taste for earthly things, who desire temporal things, did not look upon the blessed Job as a happy one, when he found himself amidst many circumstances of prosperity, when the health of his body, the life of his children, the safety of his family, the offspring of his flock, were all with him? But in all these circumstances he did not arrive in happy bliss, as he himself testifies, saying: I went through mourning. For the holy man, still in this prosperity, was in a state of pilgrimage, and knew that all the fullness of abundance, without the vision of God, is poverty; because even when the chosen ones see that they have all things, they cry that they do not see the Creator of all things, and for them all this is too little, because most of all they want to see the One. And it is precisely in this way that the grace of the Heavenly Administration elevates them outwardly, that, nevertheless, the inner sadness, by grace from above, teaches them discipline. And by this they learn that for the things they receive outwardly, they must always be more humble inwardly, that the mind must be kept under the yoke of discipline, that the freedom of power must never be torn out in impatience. Therefore he imparts justice: without rage I stand up and shout in the crowd. For it often happens that the spirits of their rulers provoke the disorder of bad people, and by disordered emotions they violate their orderly self-restraint. 74. And very often those in charge, if they are not bound by the bridle of the Holy Spirit, leap forward in a fury of furious retribution, and as much as they are able to do to these people they feel entitled to do. For impatience is almost always the friend of strength, and this force, when evil rules, obeys it. And everything that evil feels, the authorities fulfill. But holy people humble themselves much more internally with the bridle of patience than they are higher than others externally, and they manifest externally the justice of government, to the extent that they maintain internal modesty and humility towards God, and for this reason they often tolerate others the more, the more they are able to avenge themselves, and in order not to ever move on to things that are unjust, they very often do not fulfill in their own name even what is just; they submit to the indignation of those who are under them, they reprove in love those whom they bear in meekness. Hence it is now rightly said: without rage I stand up and shout in the crowd; Thus, because those whom they tolerate in meekness, they do not cease to teach, their indignation they denounce “by shouting,” but they do not have rage within. But these things, which, after considering from a historical point of view, we accepted in relation to one person, must remain with us for understanding after allegorical consideration in relation to the various elect of the Holy Church. Because she, too, among her chosen ones, “goes through mourning,” even in prosperous times. Because for her there is nothing truly prosperous here, even among the abundance of earthly goods, for she is looking for true prosperity after which she can receive. And her faithful also, receiving temporary peace, actually sigh for the eternal; they are prosperous, but they are suffering, for very often they reach heights where they are not citizens. And she, too, “screams without rage in the crowd,” because she crushes the lives of villains with the zeal of right-wing jealousy, and not with the frenzy of rage. She is angry and loves, she denounces angrily and remains calm, so that in this way she may correct her weak members in jealousy and cherish them in mercy. And then it continues: Verse 29. I was the brother of dragons, and the companion of ostriches (Job.30:29) 1714. 75. What does the name “dragons” mean, if not the lives of evil-minded people? About which the prophet also said: they rise in the wind like dragons (Jer. 14:6) 1715. “Rise in the wind like dragons” all evil people when they rise in pride with evil. But who are usually understood by the word “ostriches” if not pretenders? For the ostrich has wings, but it does not fly; so all pretenders have the appearance of holiness, but they do not have the grace of holiness. For these people, the manifestation of good behavior decorates them, but the wing of strength never lifts them from the ground. So, let the Holy Church of the elect, because during her peace she suffers within herself from people who are evil and pretenders, say the words: I was the brother of dragons, and the companion of ostriches. Which also in a special way agrees with the words of blessed Job, who, extremely possessing great strength of spirit, was a good man among the bad. Because no one is perfect who does not remain patient in the midst of the evil of his neighbors. For he who does not bear the evil of others with calmness, his impatience testifies in him that he is very far from the fullness of good. For he refuses to be Abel, the one whom Cain's malice did not teach. 76. Thus, in the severity of threshing, the grains are cleared of the chaff. Thus, the flowers burst forward between the thorns, and the rose is fragrant among the thorns that prick. Thus the first man had two sons, but one was chosen, the other was perdition. Noah's three sons made the ark, but while two continued to be humble, one mocked his father. Abraham had two sons; but one was innocent, and the other was the persecutor of his brother. Isaac also had two sons, one kept in humility, while the other, born earlier, was rejected. Jacob fathered twelve sons, but one of them was sold in innocence, while the rest, out of malice, became their brother's sellers. Twelve Apostles were also chosen from the church; but so that they do not remain untaught, one mixes with them, who, pursuing them, must test them. For the sinner is added to the righteous along with malice, just as in a furnace for gold earth is added along with the fire, so that to the extent that the dust burns, the gold can be purified. So, those truly good people who were able to maintain goodness even among bad people; The voice of the husband also speaks to the Holy Church: As the lily among the thorns, so is my beloved among the daughters (Song. 2:2) 1716. That is why the Lord says to Ezekiel: And you, son of man, and the unbelievers overthrow you, and you live among the scorpions (Ezek. 2:6) 1717. That is why Peter praises the life of righteous Lot, saying: but he delivered righteous Lot, weary of the treatment of violently depraved people (for this righteous man, living among them, was daily tormented in a righteous soul, seeing and hearing lawless deeds) (2 Pet. 2: 7-8 ff.) 1718. Therefore, Paul praises his disciples, and strengthens them in praise, saying: among a crooked and perverse people, among whom you shine as lights in the world, holding the word of life (Phil. 2:15-16) 1719. Therefore, John bears testimony to the Angel of the Church of Pergamum with the words: I know where you live, where the throne of Satan is; and you keep My name, and have not denied My faith (Rev. 2:13) 1720. Thus let blessed Job, that he may show the firmness that he has, say with whom he lived, saying: I was the brother of dragons, and the companion of ostriches. Because it would not be enough that he himself was good if, in order to increase his kindness, he was not resistant to evil in the hands of others. And then it continues: Verse 30. My skin is blackened upon me, and my bones are scorched by the heat (Job 30:30) 1721. 77. We will refrain from examining this in historical interpretation, for here the power of his speech reflects the pain of his suffering. But since, as we have often said, blessed Job very often speaks of things that have happened in such a way as to foretell what will be done, this is perfectly consistent with the words of the Holy Church, which in its weakest members feels most heavily the pain of the last persecution. And when others die from it, all the stronger ones shrink in sadness. For her outward concern in this world is a kind of preparation of medicine, but her inner concern is heavenly service. So, under the name “skin” are designated the weak ones, which currently serve in it for external utility. While under the word bones, the strong ones are represented, thanks to which her whole body is connected and strengthened. And therefore, since either through the temptation of the flesh, or through the severity of persecution, many weak persons fall away from her faith, and themselves, after they have fallen, persecute her, what is this, if not that she suffers from “blackened skin,” because by those who later show the fall, she first showed the faith. For they, who were previously accustomed to governing external things correctly, then rage against those chosen by God, and the “skin” of the Church loses the color of righteousness because they come to the blackness of lawlessness. So Jeremiah also laments, comparing them to noble metal, saying: As gold is tarnished; how his color changed (Lam. 4:1) 1722! The treacherous ones, therefore, when they come out of her true mysteries, very often take an honorable place among the children of perdition, so that the same people rage against the Holy Church with their power, and despise her more cruelly. And therefore, when he said: My skin has turned black, he added: on me; because those whom she previously saw as white, as in the beauty of righteousness, she subsequently sees as “black.” But when the strong ones who are in it are exposed to the black “skin,” they are jealous of the faith. And, therefore, he rightly adds: And my bones are burned in the heat. For also the strongest bones of the Holy Church, Paul, was burned with a certain heat of fatigue, when he said to some people at their fall: Who faints, and I did not faint? Who is tempted, for whom would I not be enflamed (2 Cor. 11:29) 1723? So, “the skin turned black, the bones burned in the heat” because while the weak fall into lawlessness, the strong are also tortured by this fire. And then it continues: Verse 31. My harp also turned into a cry, and my organ into a weeping voice (Job 30:31) 1724. 78. For the organ makes its sounds by means of pipes, and the harp by means of strings; and it may justly be accepted that the “harp” signifies righteous practice, and the “organ” holy preaching. For we can rightly take the pipes of an organ for the lips of those who preach, and the strings of a harp for those who live correctly. For such a person stretches into another life, stretching his flesh to the limit, as if the thin string of a harp, stretching, produces a delightful sound. And the strings are stretched so that they can fit the harp; and the saints also punish their body, and subject it to service, and bend, and move away from the things below to those seen above. Moreover, it should be taken into account that the string of a harp, if it is stretched too thin, does not sound, if it is too tight, it sounds harsh, because, undoubtedly, the virtue of temperance achieves almost nothing if a person does not tame his body to the extent that he can; or it is very bad if he is forced to carry more than he is capable of. For by self-control it is the imperfections of the flesh that are to be destroyed, and not the flesh itself, and each one must manage it himself with very great control, so that the flesh may not rise high for sin, and yet that it may be supported sufficiently for the practice of righteousness. It is truly a pleasure to look at a great preacher, at his great skill in teaching the souls of believers, which he, like the strings of a harp, stretches some more so that they sound good, others, having weakened them from stretching, he preserves. For some he says: no feasting and drunkenness, no sensuality and debauchery (Rom. 13:13) 1725. And again he says: Mortify, therefore, your members which are on the earth (Col. 3:5) 1726. And the preacher also writes, saying: Do not drink any water, but use a little wine, for the sake of your stomach and your frequent infirmities (1 Tim. 5:23) 1727. Thus, he develops only the strings and stretches them, because if they are not tensioned, they do not give any sound at all. But he reduces the tension on the other string, because while it is too tense, it also ceases to sound good. 79. And whether they are holy preachers in the Church, or simply simple and moderate people, because they have been deemed worthy to receive strength, they sing a song of glorious exhortation for their neighbors. For even the wise tread carefully through the fruits of preaching, and that they may change the lives of others for the better, they give forth the sound of mighty preaching; and those who appear in the Church to simply slowly walk the right path in it, simply by the merits of their lives, insofar as they see that they can take upon themselves the authority of instruction in relation to others, also do not cease to attract to the Heavenly Country those whom they can. But the Holy Church, driven down by the latest persecution, when she sees that her words will be perceived as nothing by the children of perdition, shows the kindness of her love only by crying because, of course, she mourns those whom she is not able to attract with exhortation. And let her also say: My harp also turned into a cry, and my organ into a weeping voice. It is as if she confesses to everyone, speaking in simple words: “In the days of my peace, indeed, I preached some small things, as with the help of a harp, while other things - great and sounding - in the manner of an organ; but now “My harp is also turned into a cry, and my organ into a weeping voice” because while I see myself despised, I mourn for those who do not hear the song of the sermon.” These are the things the Holy Church will do for some people in the end, but these are the things she has already done at the beginning. For the first martyr Stephen tried to preach for the benefit of the Jews who were persecuting him, and when, after the words of the sermon, these people flocked together to throw stones, he prayed on his knees, saying: Lord Jesus, do not impute this sin to them (Acts 7:59-60) 1728. This is how the one who wanted to talk about things both small and great, but saw that the melody of his “harp and his organ” had already become numb, “turned into lamentation,” because those whom he did not convert in the sermon, he mourned in love. Also, the Holy Church does not cease to do this every day, because she already sees that the word of her preaching often becomes mute. For some close their mouths and do not speak, others despise hearing the right things. But the mind of the elect, while it sees the song of the sermon silent, returns to groans and silently weeps. Therefore let her say: My harp is also turned into a cry, and my organ into a weeping voice, because each chosen one, to the extent that the voice of holy preaching is silenced, mourns its misfortune all the more keenly. Hitherto blessed Job has described the evils which he passed through; but from this place he begins to pay more attention to the good things he has done. Now the words of sorrow are permeated with historical and allegorical interpretation. We largely omit consideration of the actions of virtuous qualities in the context of history, but at the same time, while deeply exploring their secret allegories, we should not accidentally forget their historical truth. They listened to me and waited, and remained silent at my advice. After my words they no longer reasoned; my speech dripped on them. They waited for me like the rain, and opened their mouths like the latter rain. make also for him a dish, censers, cups and mugs for pouring with them: make them of pure gold; (Exodus 25:29). Then he made the vessels that belonged to the table: dishes, censers, mugs and bowls for pouring, from pure gold. (Ex.37:16) I stretch out my hands to You; my soul is drawn to You, like a thirsty land. Thirsty! go, all of you, to the waters; even you who have no silver, go, buy and eat; Go, buy wine and milk without silver and without price. Everyone tells a lie to his neighbor; flattering lips speak from a feigned heart. Let my prayer be directed like incense before Thy face, and the lifting of my hands like the evening sacrifice. and they did not say in their hearts: “Let us fear the Lord our God, who gives us the early and late rain in its season, who keeps for us the weeks appointed for the harvest.” then I will give rain to your land in its season, the early and the late; and thou shalt gather in thy bread, and thy wine, and thy oil; Sometimes I would smile at them and they wouldn’t believe me; and they did not darken the light of my face. for the punishment from God is terrible for me: I could not resist His greatness. Wisdom is in the face of the wise, but the eyes of the fool are at the ends of the earth. a wise man's eyes are in his head, but a fool walks in darkness; but I learned that one fate befalls them all. I also want you to know that the head of every husband is Christ, the head of every wife is her husband, and the head of Christ is God. Honor the Son, so that He is not angry, and so that you do not perish on the way (yours), for His anger will soon kindle. Blessed are all who trust in Him. I stood on my watch and, standing on the tower, watched to find out what He would say in me, and what should I answer to my complaint? Set up road signs for yourself, set up pillars for yourself, turn your heart to the road, to the path along which you walked; return, O virgin of Israel, return to these thy cities. Blessed is the man who is always in reverence; but whoever hardens his heart will fall into trouble. They all wield a sword and are experienced in combat; Every one has a sword at his hip for the fear of the night. Serve the Lord with fear and rejoice with trembling. Guide me, O Lord, in Thy path, and I will walk in Thy truth; establish my heart in the fear of Your name. Is not man's time on earth determined, and are his days not the same as the days of a mercenary? for the corruptible body burdens the soul, and this earthly church suppresses the over-anxious mind. But the Lord said to him, Go, for he is My chosen vessel, to proclaim My name before the nations and kings and the children of Israel. I know a man in Christ who, fourteen years ago (whether in the body - I don’t know, or out of the body - I don’t know: God knows) was caught up to the third heaven. but I subdue and enslave my body, so that, while preaching to others, I myself may not remain unworthy. ... and they did not darken the light of my face. By the sweat of your face you will eat bread until you return to the ground from which you were taken; for dust you are, and to dust you will return. If the wicked is pardoned, he will not learn righteousness; he will commit evil in the land of the righteous and will not look upon the greatness of the Lord. I appointed their paths and sat at their head and lived like a king in the circle of warriors, like a comforter to those who mourn. Seek first the Kingdom of God and His righteousness, and all these things will be added to you. ...and lived like a king in the circle of warriors, as a comforter to those who mourn. Blessed are those who mourn, for they will be comforted. So now you also have sorrow; but I will see you again, and your heart will rejoice, and no one will take your joy from you. Fear not, little flock! for your Father has been pleased to give you the Kingdom. Watch and pray, so that you do not fall into temptation: the spirit is willing, but the flesh is weak. However, do not rejoice that the spirits obey you, but rejoice that your names are written in heaven. He said to them: I saw Satan fall from heaven like lightning. My sheep obey My voice, and I know them; and they follow Me. And I give them eternal life, and they shall never perish; and no one will snatch them out of My hand. For false Christs and false prophets will arise and show great signs and wonders to deceive, if possible, even the elect. he who endures to the end will be saved. I tell you that he will give them protection soon. But when the Son of Man comes, will he find faith on earth? And Jesus said to him, “Truly I say to you, today you will be with Me in Paradise.” Jesus answered them: Have I not chosen you twelve? but one of you is the devil. They say: “If a husband lets his wife go, and she leaves him and becomes the wife of another husband, can she return to him? Wouldn’t that country be defiled by this?” But you have committed fornication with many lovers, and yet return to Me, says the Lord. Why do you cry about your wounds, about the cruelty of your illness? Because of the multitude of your iniquities I have done this to you, because your sins have multiplied. Will you not cry to Me from now on: “My Father! You were the guide of my youth! and say: Thus says the Lord God of Jerusalem: Your root and your homeland are in the land of Canaan; your father is an Amorite, and your mother a Hittite; Go and proclaim these words to the north, and say: Return, O apostate daughter of Israel, says the Lord. I will not pour out My wrath on you; For I am merciful, says the Lord, and I will not be angry forever. And the Lord said to me: Do not pray for this people for their good. If they fast, I will not hear their cry; and if they offer a burnt offering and a gift, I will not accept them; but with sword and famine and pestilence I will destroy them. Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff - they calm me. And the Lord said to Moses, Hasten to go down; For your people, whom you brought out of the land of Egypt, have become corrupt. Therefore leave Me, that My wrath may burn against them, and I may destroy them, and make of you a great nation. forgive them their sin, and if not, then blot me out of Your book, in which You wrote. And he said to them, Thus says the Lord God of Israel: Put every man his sword on his thigh, go through the camp from gate to gate and back, and kill every man his brother, every man his friend, every man his neighbor. And the children of Levi did according to the word of Moses: and about three thousand of the people fell that day. And now those younger than me are laughing at me, those whose fathers I would not have agreed to place with the dogs of my flocks. They left us, but they were not ours: for if they were ours, they would have remained with us; but (they went out, and) through this it was revealed that they were not all ours. ... those whose fathers I would not agree to place with the dogs of my flocks. so that you may immerse your foot, like your dogs’ tongue, in the blood of your enemies. Their guards are all blind and ignorant: they are all dumb dogs, unable to bark, lying delirious, loving to sleep. For I know that after I am gone, fierce wolves will come in among you, not sparing the flock. And what is the strength of their hands to me? Time has already passed over them. And if I give away all my property and give my body to be burned, but do not have love, it does me no good. Many will say to Me on that day: Lord! God! Have we not prophesied in Your name? and was it not in Your name that they cast out demons? and did they not perform many miracles in Your name? And then I will declare to them: I never knew you; Depart from me, you workers of iniquity. By this everyone will know that you are My disciples, if you have love for one another. Exhausted by poverty and hunger, they flee into the waterless, gloomy and deserted steppe. By the grace given to me, I say to each of you: do not think (about) (yourself) more than you ought to think; but think modestly, according to the measure of faith that God has allocated to each. Don't worry about acquiring wealth; leave such thoughts of yours. You have found honey, eat as much as you need so as not to get fed up with it and vomit it. Just as it is not good to eat a lot of honey, so seeking glory is not glory. do not leave him until the morning; but what remains of it you shall burn in the fire until the morning. ... they run away into the waterless, gloomy and deserted steppe; they pluck the greenery near the bushes, and juniper berries are their bread. So, if they say to you: “Behold, (He) is in the wilderness,” do not go out; “Behold, (He is) in the hidden rooms,” do not believe it. Woe to you, scribes and Pharisees, hypocrites, because you tithe mint, anise and caraway seeds, and have abandoned the most important things in the law: judgment, mercy and faith; this had to be done, and this should not be abandoned. for such (people) serve not our Lord Jesus Christ, but their own belly, and with flattery and eloquence they deceive the hearts of the simple-minded. ... and juniper berries are their bread. for the root of all evil is the love of money, which, having given themselves over, some have strayed from the faith and subjected themselves to many sorrows. They are expelled from society, shouted at as thieves. so that they would live in the ruts of the streams, in the gorges of the earth and rocks. “Stolen waters are sweet, and hidden bread is pleasant.” Then, if anyone tells you: behold, here is Christ, or there, do not believe it. For false Christs and false prophets will arise and show great signs and wonders to deceive, if possible, even the elect. Behold, I told you in advance. So, if they say to you: “Behold, (He) is in the wilderness,” do not go out; “Behold, (He is) in the secret chambers,” do not believe it; For just as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man. so that we may no longer be children, tossed to and fro and carried away by every wind of doctrine, by the craftiness of men, by the cunning art of deception. They roar between the bushes, huddle under the thorns. Outcast people, people without a name, the scum of the earth! Her husband is known at the gate when he sits with the elders of the land. How lonely the once crowded city sits! he became like a widow; great among nations, the prince over the regions became a tributary. The inhabitants of the desert will fall before him, and his enemies will lick the dust. The sorrows of my heart have increased; bring me out of my troubles. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for Him I have suffered the loss of all things, and count them but rubbish, that I may gain Christ. And he spoke this parable: A man had a fig tree planted in his vineyard, and he came looking for fruit on it, and found none; and he said to the vinedresser, “Behold, I have come for the third year looking for fruit on this fig tree, and have not found it; cut it down: why does it occupy the land? But he answered him: Master! leave it this year too, until I dig it up and cover it with manure, and see if it bears fruit; if not, then next year you will cut it down. from those who rejoice in doing evil and admire evil depravity. He filled me with bitterness and gave me wormwood to drink. Ephraim is a trained heifer, accustomed to threshing, and I Myself will put a yoke on his fat neck; Ephraim will ride, Judah will plow, Jacob will harrow. Take heed to yourselves, lest your hearts be weighed down with gluttony and drunkenness and the cares of this life, and lest that day come upon you suddenly. Come to Me, all you who labor and are heavy laden, and I will give you rest; take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls. We remember the fish that we ate for free in Egypt, cucumbers and melons, and onions, and onions and garlic. because the foolish things of God are wiser than men, and the weak things of God are stronger than men. No one should deceive himself. If any of you thinks to be wise in this age, let him be foolish in order to be wise. Jesus said to them, “Truly I say to you, that you who have followed Me, in the rebirth, when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. So we, being the race of God, should not think that the Divinity is like gold, or silver, or stone, which received its image from the art and invention of man. Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave of sin.” For the wisdom of this world is foolishness in the sight of God, as it is written: It catches the wise in their wickedness. They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed. And Jesus said, Who touched Me? When everyone denied, Peter said and those who were with Him: Mentor! the people surround you and crowd you in, and you say: who touched me? But Jesus said: Someone touched Me, because I felt power coming out of Me. I have now become their song and the food of their conversation. They abhor me, move away from me and do not refrain from spitting in my face. Since He untied my reins and struck me, they threw off the bridle before me. ...then they threw off their bridle in front of me. Then Paul and Barnabas said boldly: you should have been the first to preach the word of God, but since you reject it and make yourselves unworthy of eternal life, behold, we turn to the pagans. How can we sing the song of the Lord in a foreign land? The heretic, after the first and second admonition, turn away, knowing that such a one has become corrupted and sins, being self-condemned. Do not reprove the blasphemer, lest he hate you; rebuke a wise man and he will love you. This fiend gets up from the right side, knocks me off my feet, and directs its disastrous paths towards me. And he showed me Jesus the great priest standing before the Angel of the Lord, and Satan standing at his right hand to oppose him. And the Lord said to Satan: May the Lord rebuke you, Satan; may the Lord, who has chosen Jerusalem, rebuke you! is he not a brand plucked from the fire? Jesus was dressed in filthy clothes and stood before the Angel. The remnant will turn, the remnant of Jacob, to the mighty God. ...knocks me down, directs its disastrous paths towards me. As a whirlwind passes, so the wicked is no more; but the righteous are on an everlasting foundation. But they ruined my path: they managed to do everything to my destruction, without having an assistant. And the Lord will be a refuge for the oppressed, a refuge in times of trouble; and those who know Your name will trust in You, because You do not forsake those who seek You, O Lord. Look at the ancient generations and see: who believed the Lord - and was ashamed? or who was in fear of Him and was abandoned? or who cried out to Him and He despised him? I left you for a short time, but I will receive you with great mercy. In the heat of my wrath I hid My face from you for a while, but with everlasting mercy I will have mercy on you, says your Redeemer, the Lord. I will keep Your statutes; don't leave me completely. whoever trusts in her will inherit her, and his descendants will possess her: for first she will go with him along tortuous paths, will bring fear and fear to him and will torment him with her guidance until she is confident in his soul and tempts him with her statutes. He who upsets his house will receive the wind as his inheritance, and the fool will be the slave of the wise in heart. They came to me as if through a wide gap; They rushed at me noisily. In that day this song will be sung in the land of Judah: We have a strong city; He gave salvation instead of wall and rampart. antemurale (latin). 1) external protective wall; protective fortification. 2) transfer protection, defender. 3) breakwater. I passed by the field of a lazy man and past the vineyard of a weak-minded man: and behold, it was all overgrown with thorns, its surface was covered with nettles, and its stone fence collapsed. And I looked, and turned my heart, and looked and received a lesson. ... like the wind, my greatness dissipated, ... ... and my happiness flew away like a cloud. And now my soul is poured out within me: days of sorrow have taken hold of me. He who fears the Lord will have good fortune in the end, and on the day of his death he will receive a blessing. The fear of the Lord is a gift from the Lord and leads to the paths of love. The root of wisdom is to fear the Lord, and its branches are long life. Strength and beauty are her clothes, and she looks cheerfully at the future. when You crushed us in the land of dragons and covered us with the shadow of death. At night my bones ache within me, and my veins have no rest. With great difficulty my clothes are taken off; the edges of my tunic are pinching me. to present it to Himself as a glorious Church, not having spot, or wrinkle, or any such thing, but that it might be holy and without blemish. Lift up your eyes and look around - they are all gathering, coming towards you. I live! says the Lord, “You will be clothed with all of them as jewelry, and you will be adorned with them like a bride.” Have we not strictly forbidden you to teach about this name? and behold, you have filled Jerusalem with your teaching and want to bring the blood of that Man upon us. He threw me into the mud, and I became like dust and ashes. I cry to You, and You do not listen to me - I stand, and You just look at me. My God! I cry during the day, and You do not listen to me, at night, and there is no peace for me. You have become cruel to me, with a strong hand you are at enmity against me. for you must not worship any god other than the Lord (God), because His name is Zealot; He is a jealous God. And the wrath of the Lord was kindled against Israel, and He led them through the wilderness for forty years, until the whole generation that had done evil in the sight of the Lord was ended. And the Lord said: I will destroy from the face of the earth man whom I have created, from man to beast, and the creeping thing, and the birds of the air, I will destroy, for I have repented that I created them. I regret that I made Saul king, for he turned away from Me and did not fulfill My word. And Samuel was saddened and cried out to the Lord all night. But You, O Lord, are a generous and merciful God, long-suffering and abundantly merciful and true, For those whom He foreknew He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Behold, the day of the Lord is coming, fierce, with wrath and burning fury, to make the earth desolate and to destroy its sinners from it. You have lifted me up and made me fly in the wind and crush me. Thus, I know that You will bring me to death and to the house of meeting of all living. Which of the people lived and did not see death, and delivered his soul from the hand of the underworld? Jesus answered and said to them, “It is true that Elijah must come first and arrange everything.” Surely He will not stretch out His hand upon the house of bones: will they cry out at their destruction? Did I not cry for someone who was in grief? did not my soul grieve for the poor? For you know the grace of our Lord Jesus Christ, that although He was rich, yet for your sakes He became poor, so that through His poverty you might become rich. It is not required that there should be relief for others and heaviness for you, but that there should be evenness. With this I will say: he who sows sparingly will also reap sparingly; and whoever sows generously will also reap generously. I give advice on this: for it is useful for you, who not only began to do this, but also desired it since the past year. When I expected good, evil came; when I expected light, darkness came. My insides are boiling and won't stop; I was greeted by days of sadness. I walk around blackened, but not from the sun; I stand up in the meeting and shout. A sacrifice to God is a broken spirit; You will not despise a contrite and humble heart, O God. I became a brother to the jackals and a friend to the ostriches. And wild asses stand on high places and swallow air, like jackals; their eyes are dim because there is no grass. Like a lily among thorns, so is my beloved among maidens. And you, son of man, do not be afraid of them and do not be afraid of their words, if they become thistles and thorns for you, and you will live among the scorpions; Do not be afraid of their speech and do not be afraid of their face, for they are a rebellious house; and he delivered the righteous Lot, tired of the treatment between furiously depraved people (for this righteous man, living among them, was tormented daily in his righteous soul, seeing and hearing lawless deeds). so that you may be blameless and pure, children of God without blemish among a crooked and perverse generation, in which you shine as lights in the world, containing the word of life, to my praise in the day of Christ, that I have not labored in vain and have not labored in vain. I know your works, and that you live where the throne of Satan is, and that you uphold My name, and did not renounce My faith even in those days in which among you, where Satan lives, My faithful witness Antipas was killed. My skin turned black on me, and my bones burned with heat. How the gold has dimmed, the best gold has changed! The stones of the sanctuary are scattered at all crossroads. Who is exhausted, with whom would I not be exhausted? Who is tempted, for whom would I not be inflamed? And my zither became sad, and my pipe became mournful. As during the day, let us behave decently, not indulging in feasting and drunkenness, nor in sensuality and debauchery, nor in quarrels and envy; Therefore, put to death your members on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, From now on, drink more than just water, but use a little wine, for the sake of your stomach and your frequent ailments. and they stoned Stephen, who was praying and saying: Lord Jesus! receive my spirit. And, kneeling down, he exclaimed in a loud voice: Lord! Do not impute this sin to them. And having said this, he rested.