Книга 31 [глава 39, стихи 9–33]

The remaining verses of the thirty-ninth chapter are explained, minus the last three. The power of Divine Grace is especially shown in the preaching of the Gospel and in the conversion of sinners. 1. The devil, out of envy, inflicted a wound on pride on the health of man in paradise, so that those who did not receive death at creation would receive it for an offense committed in pride. But the power of Divine power is not only to create good things out of nothing, but also to transform the evil that the devil committed into good things. Therefore, the humble God appeared among people as a remedy against this wound inflicted by the pride of the devil, so that those who fell defeated by the arrogant enemy could be healed thanks to the humility of the Creator. In contrast to the arrogant devil, God appeared among people, and appeared precisely as a Humble Man. The mighty of this world, that is, the members of the arrogant devil, despised Him as much as they saw Him as humble. And the more the wounds of their hearts grew, the more they despised the remedy. Our treatment must reject the wounds of pride and come to the wounds of humility. For God has chosen the weak things of the world to shame the strong things (1 Cor. 1:27) 3096. And he showed all this by the example of the weak, so that the strong could be amazed. So that, finding new virtues, they will subsequently be amazed at the miracles of those whose lives they previously despised. And returning at once to the fear in their own hearts, they began to contemplate with reverent fear the holiness in miracles, which they despised in the commandments. Therefore the strong were defeated by the weak; for while the life of the humble rises in reverence, the life of haughty pride falls. Therefore blessed Job is presented as the personification of the Holy Church, and since Almighty God foresaw that in the early times of the rising Church the mighty of this world would refuse with the stubborn neck of their hearts to bear their light burdens, it is said: Verse 9. Will the rhinoceros serve you ( Job 39:9 ) 3097? 2. The rhinoceros is of a rather free-loving nature, so even if it is captured, it cannot in any case be tamed. For he immediately dies from the inability to bear it. Its name, translated literally into Latin, means “horn on the nostril.” And what else does the nostril signify, if not stupidity, and what does the horn signify, if not pride? We learned that the word “nostril” usually means stupidity from the words of Solomon, who says: Like a gold ring in the nose of a pig, so is a beautiful and foolish woman (Prov. 11:22) 3098. For he saw a heretical teaching, shining with the brilliance of eloquence and not in agreement with the true understanding of wisdom, and he says: a golden ring in the nostril of a pig; because this is what a beautiful expression looks like in the understanding of a stupid mind: it shines like gold because of eloquence, but because of the weight of earthly intentions, it is pulled down like a pig. And he further explains this by saying: a beautiful and stupid woman: that is, a heretical teaching, beautiful in words, but stupid in meaning. But we learned that pride is often understood by the word "horn" from the words of the prophet, who says: I have said to the wicked, the evildoers, and the sinners, lift up not your horn (Ps. 4:5-6) 3099. What then is called a rhinoceros, if not the mighty of this world, who, delighted with the pride of foolish boasting, while they enjoy false honors, become inwardly destitute of real suffering? Therefore it is well said: Why do you boast, dust and ashes (Eccl. 10:9) 3100? But at the very beginning of the ascent of the Church, when the power of the rich removed itself from her, and death breathed heavily at her back with unlimited great cruelty, after so much torment and so much persecution endured, it seemed that she would give in and break; who could then believe that she would subdue these stiff and stubborn necks of the arrogant and bind them with the tender bonds of faith, harness them with holy fear? She rushed for a long time, at the very beginning, on the horn of this rhinoceros, and was as if struck by him, and it seemed that she would be exterminated. But according to the dispensation of Divine Grace, she received life and power over death, and this rhinoceros, tired and amazed, bowed its horn. And what was impossible for people was not difficult for God, who crushed the stubborn rulers of this world, not with words, but with miracles. For here we see every day how rhinoceroses become slaves, when we see the mighty of this world, who previously relied on their own strength with foolish pride, and now have submitted to God. The Lord spoke as if about some untamed rhinoceroses when he said: It is difficult for a rich man to enter the Kingdom of Heaven (Matthew 19:23) 3101. And when they asked Him: And who can be saved? He immediately added: this is impossible for people, but with God all things are possible (Matthew 19:25–26) 3102. As if it were said: Man cannot tame this rhinoceros, but Divine miracles can still subdue him. Therefore, here too He said to the blessed Job, as representing the Holy Church: Will the rhinoceros serve you? You understand, as do I; those who had long resisted the preaching of men were suddenly overcome by My miracles when I wanted it. As if it were said clearly: without My help, does your preaching overcome those who are proud in foolish arrogance? Therefore, look at whom you defeat, and every time you defeat someone, bow down your sense of pride. And this is also said so that the miracles later performed by the apostles, who turned the world to God and bent the pride of the mighty of this world, when they submitted to His authority, appeared before the blessed Job, in order to humble his self-confidence so that the blessed Job could think less highly of himself, the more he sees what stubborn souls have turned to God, it is said: Will the rhinoceros serve you? You understand what is said: he will serve Me with the help of those whom I have sent. It follows from this: Or will he be by your manger? 3. By “manger” in this place we mean the Holy Scripture itself, in which the holy animals are fed on the food of His word. Therefore, the Prophet said: Your animals will live on it (Ps. 69:10) 3103. Hence our Lord, when born, was found by shepherds in a manger, because His Incarnation is recognized in this Scripture of the prophets, which nourishes us. This rhinoceros, that is, every arrogant person, at the beginning of the ascent of the Church, when he heard the sayings of the patriarchs, the secrets of the prophets and the secrets of the Gospel, laughed at them. For the more he despised what was served in the manger by the preachers, the more he immersed himself in his own pleasures and occupied the wide plain of his own despair. This is exactly what Paul is talking about: they, in despair, gave themselves over to lasciviousness, and practice all uncleanness with gluttony (Eph. 4:19) 3104. Each of them gives himself the wider choice in the manifestations of evil, the more he despairs of achieving eternal blessing after this life. But Almighty God suffered for a long time this rhinoceros as he wandered through the plain of sinful pleasures, and yet, when He willed, suddenly fastened him to His manger, that he, being securely fastened, might receive the food of life, and that he might not lose his life through fatal liberty. For now we see that the powerful of this world willingly hear the sermons of the Lord, that they constantly read them, do not deviate from His manger, because in their behavior they do not violate the commandments of the Lord, which they know either from reading or from listening, but contentedly they remain in a limited space, near the food of the word, and thanks to being there, they grow. But when we see how God's Power reforges people, what else do we see but a rhinoceros in a manger? But since this rhinoceros, after receiving food from the sermon, must also create the fruit of good deeds, it is rightfully included: Verse 10. Will you tie a rhinoceros to the furrow to plow (Job 39:10) 3105? 4. The furrows of the Church are the commandments of discipline. But “plowing” means using the plowshare of the tongue to split the soil of a person’s heart with the seriousness of preaching. This rhinoceros, who was previously proud and stubborn, is now bound and secured by the reins of faith; and he has come from the manger to plow, because he is trying to communicate to others the same message by which he himself has been renewed. For we know with what cruelty this rhinoceros, that is, the mighty of this world, raged against the Lord; and now we know with what humility they prostrate themselves before Him, by the power of the Lord. This rhinoceros was not only tied up, but harnessed to plow: because, falling into the obligatory furrows of discipline, he not only preserves himself from evil deeds, but also preaches the holy faith. For behold, in spite of what happened before, of which we have already spoken, when now we see rulers and leaders fearing God in their actions, what else do we see but them bound with bridles? But when they do not cease to preach this faith, which they have recently attacked with persecution, what else do they do but toil, harnessed to the plow? 5. We are allowed to see this rhinoceros, that is, earthly rulers bound by the bridles of faith; Yes, he bears the horn of worldly power, but he also bears the bridle of faith out of love for God. This rhinoceros would be terribly scary if it were not curbed. For he actually has a horn, but still he is bound. Humility is something to be loved in his bridle, and pride is something to be feared in his horn. For, being bound with a bridle, he retains the gentleness of meekness; but, supported by the horn of earthly glory, he exercises the reign of power. And often, when he hastened, provoked by anger, he is stopped by heavenly fear. And rage awakens in him when the authorities provoke him, but he remembers the Eternal Judge and bows down his horn. I remember, and I myself often saw, how this rhinoceros was ready to strike a heavy blow, raised its horn, and threatened death, exile and punishment to the small animals that suffered. But one cross applied to his forehead was enough to make him converted and lay aside his threats, and, as if curbed, he admitted that he could not proceed to his resolutions. And he not only pacified all the anger in himself, but he hastened to transform the feelings of his subjects, showing by the example of his own humility that everyone should honor the Holy Church. Therefore it is said to blessed Job: Will you tie a rhinoceros to the furrow to plow? It’s as if He directly said: Will you guide the mighty of this world, trusting in their foolish pride, to the work of preaching, and keep them in the furrows of discipline? You understand, as do I: Who can do this whenever he wishes? As if it were said: Who will make of My persecutors, who at first behaved like enemies, subsequently the most devoted defenders of the word of faith? Therefore it follows: Or will he break the clods in the furrows after you? 6. The remaining clods in tilled soil tend to crush the seeds that were discarded as they begin to germinate. Clumps signify in this place those who, because of their own hardness and mortal life, do not receive the very seeds of the word, and do not allow other seeds to bear fruit. Every holy preacher, having come into the world, plowed the soft lands of the valleys through the preaching of the Gospel. But the Church was not able to break the firmness of some arrogant ones and carried them like clods thrown onto the field of her labors. Many, because of a perverted mind, based on the unbelief of earthly princes, oppressed the growth of the Church with the weight of an evil life, when they destroyed, over a long period of time, those whom they could: some through harmful examples, others through threats, others through persuasion, so that the cultivated soil of the hearts of the hearers would not reach the fruits of the spiritual seed. But when Almighty God bridled this rhinoceros, He broke these hard clods right through him. At present, He has subdued the rulers of the world by faith and broken the clods of the cruel hearts of the persecutors, so that they would no longer oppress the seeds with their hardness, and so that the buds would blossom in them from the seed of the word received. Therefore it is rightly said: Or will he break the clods in the furrows after you? As if it were said: I enter the mind of anyone exalted by power, and I can not only make him devoted to Me, but also train him in order to crush the enemies of faith, and the mighty of this world, being bound by the bonds of My fear, can not only continue to believe in Me, but can also, out of jealousy for Me, crush the hardness of other people’s hearts. 7. But what we have already seen in unbelievers, we also observe in many who claim the name of faith. Many, being among humble brothers, maintain faith only in words, do not give up the tumor of pride and oppress everyone they can with the example of sin. If they themselves do not receive the seeds of the word at all, and prevent others from bearing their fruits, then who are they if not hard clods that lie in cultivated valleys? Who are they, if not evil, those who have not given birth to the fruit of humility in themselves, and, what is even worse, oppress the humble who produce it. In order to crush the hardness in them, the Holy Church, since her own strength is not enough, sometimes seeks the help of this rhinoceros, that is, the earthly princes, in order to crush the clods that choke the humility of the Church in her cultivated valleys. The rhinoceros crushes these clods with his foot, because the faith of the prince can crush the hardness of the wicked with the help of power that the Church in her humility does not have. But because such an action is possible only by Divine Power, it is correctly said: Or will he break the clods in the furrows after you? But so that Job can think humbly about his virtues, and, under the “rhinoceros”, can discern other truths concerning the powers of this world, it follows: Verse 11. Are you confident in his great strength, and will you leave your labors to him ( Job 39:11 ) 3106? 8. The Lord claims that He is confident in the strength and strength of the rhinoceros. Therefore He places powers for the achievement of temporal purposes in the princes of the earth, in order to serve His worship, and so that through the power which the rhinoceros had received, and through which he had formerly been proud and rebelled against God, he might now bestow upon God religious obedience. For the more powerful he is in the world, the more he uses power for the glory of the Creator of the world. For he is not afraid of his worldly subjects, and has the power to persuade them with the greater zeal, the greater the worldly power he possesses, fearing only Him Whom is truly to be feared. Therefore it is said: Are you confident in his great strength? As if it were clearly stated, can you force the power of the princes of the earth to serve Me? For I know what things you are able to do and what you are not, and I foresee that I must incline even more worldly powers and powers to Myself. But it is well communicated: And will you leave your works to him? The Lord leaves His labors to this rhinoceros because He trusts the earthly prince, after his conversion, with the Church which He acquired by His death, because the converted earthly prince will show greater zeal in preserving the faith with the help of the earthly power that he has. What follows: Verse 12. Will you trust him to bring back your seed to you and gather your threshing floor ( Job 39:12 ) 3107? 9 . What else is meant by “seed” if not the words of the sermon? As the Truth says in the Gospel: a sower went out to sow; (Matthew 13:3) and, as the prophet says: Blessed are you who sow by all the waters (Isa.32:20). What else, if not the Church, should be understood by the “threshing floor”? This is said in the voice of the Forerunner: And He will cleanse His threshing floor (Matthew 3:12). Who, therefore, could believe, at the beginning of the rise of the Church, when the rebellious princes of the earth were raging with so many threats and tortures against it, that this rhinoceros would bring back the seed of God, that is, would cultivate by his toil the words of preaching which he had received? Who could believe that he would gather His threshing floor? But now, he is issuing laws that are beneficial for the growth of the Church, which in his insolence he persecuted with various torments. And to the nations that he was able to capture, he brings conviction about the grace of faith, and points to eternal life to those whom he captivates in this momentary life. Why is this happening? Because he is now, and this is true, gathering the threshing floor that he previously destroyed with his proud horn. Let blessed Job therefore hear what even the worldly princes of the nations do, and not exalt himself within himself with the glory of his so great virtue. Let the strong prince also hear with what devotion the mighty princes of this world become the servants of God, and let him who has power over others not destroy virtue through his own sin of pride. And even though at that time there was no one like this rhinoceros, the Lord foresaw many of this rhinoceros who would suppress their pride. 10. As the princes of earth prostrate themselves before God with great humility, the wicked men, who in unbelief were against the Church and raged with open hostility, now resort to other arguments to dissemble. For they see that they already revere religion, and they themselves accept outward respect for religion, but from under this robe they despicably oppress good deeds due to evil habits. Because they curry favor with the powers that be, and pretend that they love and unite, but not in their hearts, but in their clothes. And they reveal what they really think as soon as they find an opportunity for their wickedness. But even this behavior of the wicked usually serves to purify the Elect. The Holy Church cannot pass through the time of its pilgrimage without the difficulty of overcoming temptations, and when it does not have open enemies, it tolerates false brothers within itself. Because she is always against sin, and even in times of peace has her own struggle. And she suffers perhaps even more severely when she is attacked, not by the blows of strangers, but by the evil habits of her own children. That’s why, both then and now, she is always busy fighting. And if during times of persecution by princes she is afraid that she will lose the good ones, then after curbing the princes she is afraid that she will raise evil ones who pretend to be good. Therefore Almighty God, after saying that this rhinoceros was bound with bonds, immediately introduces the hypocrisy of the wicked, saying: Verse 13. The wing of an ostrich is like the wings of a crane and a hawk (Job 39:13) 3108. 11. Who can be ignorant of how much the crane and hawk surpass all other birds in the swiftness of their flight? But the ostrich has the same wing as theirs, but does not have the swiftness of their flight. For he cannot tear himself away from the ground, and only raises his wings, seemingly ready to fly, but never lifts himself off the ground in the flight of truth. Thus, undoubtedly, all hypocrites are revealed who, while they imitate good behavior and have a similarity in holy appearance, but do not have a real holy life. They have, in truth, wings for flight in their outward appearance, but in their deeds they crawl on the earth, for they spread wings like holiness, but, oppressed by the weight of worldly cares, they do not leave the earth at all. The Lord, speaking about the Pharisees, reproaches, as it were, the wing of the ostrich, saying: woe to you, scribes and Pharisees, hypocrites; for you are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead; so, on the outside, you seem righteous to people, but inside you are full of greed and vice (Matthew 23:27–28) 3109. It is as if it were said: beautiful visibility from your wings, and it seems that they are about to lift you up, but the weight of your behavior drags you down to the lowest depths. The prophet said about this: “You sons of men! how long will you carry heaviness in your hearts” (Ps. 4:3) 3110? The Lord promises that He will transform the hypocrisy of this ostrich when He speaks through the prophet: The beasts of the field will glorify Me, the lizards and the ostriches (Isa. 43:20) 3111. What can the word “lizard” mean if not openly evil minds that crawl along the earth in sycophantic thoughts? And the word “ostriches” denotes those who pretend to be good, who maintain a life of holiness in appearance, like a wing for flight, but do not use it in action? The Lord, therefore, says that both lizards and ostriches will glorify Him, because He often transforms both the openly wicked and those pretending to be good to listen to Him in secret thoughts. Or, of course, the beasts of the field, that is, lizards and ostriches, will glorify the Lord when the pagans, who were previously members of the devil in this world, grow faith in Him. Therefore He denounces them too, saying “lizard” in connection with their wickedness, and “ostrich” in connection with their hypocrisy. After all, the pagan world received, so to speak, wings, but could not fly, since this requires not only nature, but also action. 12. We have something else to examine more closely, respecting the hawk and crane when considering this ostrich. The bodies of the hawk and crane are small, but they are supported by large, heavily feathered wings, and therefore they fly quickly, because they have little to weigh them down and a lot to support them. And the ostrich has small wings, but is pulled towards the ground by its huge body, so that even when it wants to fly, its weak wings cannot lift the weight of such a large body into the air. The chosen ones, therefore, are well described by the hawk and the crane; as long as they exist in this life, they cannot help but be infected with sin, albeit in a small proportion. But still, there is little in them that drags them down, and they have a rich plumage of the virtue of good works, which lifts them to heights. But the hypocrite, on the contrary, although he does some things to elevate himself, does many things that burden him. This does not mean that the hypocrite does not do a single good thing, but he does many wicked things that drag him down. And his few feathers, therefore, cannot lift the ostrich's body, because many evil deeds drag down the hypocrite's little virtue. It is very significant that the wing of an ostrich also has a similarity in color to the wings of a crane and a hawk, but has no resemblance to their strength. Their wings are richly feathered and firm, and in flight they can crush the air with their force. But the weak wings of the ostrich, on the contrary, are not able to lift it into the air. What else then do we observe in this, except that the merits of the elect are firm in flight, and can be blown away by the winds of human applause? But hypocrites, because of their behavior, are unable to fly, because the breath of human praise passes through the weakly feathered, unstable wing. 13. But when we see that the garment of good and evil is the same, when we see the same outward manifestations in the elect and the reprobate, how will we understand and be able to distinguish the elect from the reprobate, the true from the false? But we learned this earlier if we return in memory to the words of our Teacher, who already prompted us, saying: by their fruits you will know them (Matthew 7:20). For we must not consider what they show outwardly, but only what they support in behavior. Therefore, immediately after mentioning the ostrich in this place, He adds, saying: Verse 14. Who leaves his eggs on the ground (Job 39:14) 3112. 14. What does the word “eggs” mean, if not delicate offspring that need to be cared for for a long time before they turn into birds? Eggs, in truth, are unconscious, insensitive embryos, but when heated they turn into real birds. So, undoubtedly, young hearers and children remain cold and unfeeling unless they are warmed by the sincere admonition of their Master. They must not, therefore, be abandoned in their sluggish insensibility, but must be cared for by the frequent instructions of their Master, until they have their strength and understanding of how to fly in contemplation. But since hypocrites, although they commit wickedness by deeds, always say the right things, and raise children in the faith only through conversations, but do not bother themselves to feed them with the example of their righteous life, it is correctly said about the ostrich, because it leaves eggs in the dust. The hypocrite neglects to care for his children because he gives himself to external things, and the more he is delighted with them, the less he will grieve over the loss of his children. He leaves his eggs in the dust because he does not raise the children who were born in a nest of instructions above earthly deeds. Leaving eggs in the dust means not providing your children with an example of heavenly life. Such hypocrites do not glow with mercy from within, they leave the offspring that were born from them in stupor; and the more willingly they participate in worldly affairs, the more carelessly they allow those whom they beget to pursue earthly ends. But, since the care of Heaven does not abandon the children of hypocrites, and warms some of them, by the secret choice of the bestowed grace, it is rightfully included: Will you, on occasion, warm them in the dust (Job.39:14) 3113? 15. As if He said: Who will warm them in the dust, if it is I who kindle the souls of the young with the fire of My love, even if they are among sinners. What is meant by “dust” if not sinners? Therefore, the enemy is satisfied with the destruction of this sinner, about whom the prophet said: For the serpent, dust is his bread (Is. 65:25) 3114. What is described by dust, if not the inconsistency in the behavior of the wicked? Therefore David says: Not so are the wicked, not so, but like dust that the wind scatters from the face of the earth (Ps. 1:4) 3115. The Lord warms the eggs that were left in the dust because He kindles with the fire of His love the souls of His children, deprived of the tender caring care of their preachers, even if they live among sinners. Therefore, we, like many others, live surrounded by many vicious people, and do not accept their behavior. Therefore, here we are, like many, among the crowd of the wicked, and yet we glow with heavenly ardor. Therefore, we also see many, so to speak, glowing with warmth in the bitter cold. Therefore, some, living among people with earthly desires, burn with desires for heavenly hope. How did they become kindled in the midst of frozen hearts, if not because only Almighty God knows how to warm the eggs, even thrown in the dust, and dispel the insensibility of their former coldness so as to revive them with a sense of spiritual life, so that they no longer lie in stupor on the earth, but become real birds, lifting themselves up by contemplation, that is, by flight, to heavenly things? But we must note that these words condemn not only the behavior of wicked hypocrites, but also the pride of even good teachers, if such has crept into their hearts. For when the Lord speaks of Himself that He Himself warms the eggs left in the dust, He, of course, clearly indicates that He Himself works internally with the student through the words of the teacher, the One who, even without the words of a person, warms whom He wills in the cold of the dust. It was as if He openly told the teachers: Know that it is I who works for you when you speak, and even when you are silent, I speak without you in the hearts of people. It is only after the teachers' thoughts have been brought to humility that He goes on to describe the hypocrites, and their staggering stupidity is indicated even more fully by the actions of the ostrich. What follows: Verse 15. He forgets that the foot can crush them, or that the beasts of the field can break them (Job 39:15) 3116. 16. What is meant by “foot” if not an example of wicked actions? What does "field" mean if not this world? Therefore, the Lord says in the Gospel: But the field is peace (Matthew 13:38) 3117. What is signified by “beast” if not a sworn enemy who, lying awaiting the spoils of this world, daily feeds on the death of men? Therefore the prophet said: No ravenous beast will pass through it (Is.35:9) 3118. The ostrich, therefore, having thrown his eggs, forgets that the foot can crush them, because hypocrites abandon those whom they beget as their children in conversation, not caring that examples of evil in deeds will lead them astray, when they are deprived of either serious admonition or care for discipline. Those who love the eggs they produce are undoubtedly afraid lest anyone should overwhelm them with examples of evil deeds. Paul speaks of this “foot”, fearing for his weak disciples, as for the eggs he laid when he said: For many of whom I have often told you, and now even tell you with tears, walk as enemies of the cross of Christ (Phil. 3:18). And again: Beware of dogs, beware of evil workers (Phil.3:2). And again: We command you, brethren, in the name of our Lord Jesus Christ, to keep away from every brother who walks disorderly, and not according to the tradition that was received from us (2 Thess. 3:6). This “foot” John feared for Gaius when he mentioned before the wickedness of Diotrephes: Beloved! Do not imitate evil, but only good (3 John 1:11) 3119. And the head of the synagogue himself, fearing for his weak flock, says: when you enter the land that the Lord your God will give you, beware, you do not want to imitate abomination (Deut. 18:9) 3120. The ostrich also forgets that the beasts of the field can break eggs, because the hypocrite, undoubtedly, does not care at all, if the devil is raging in this world, to shelter his children who were born in good conversation. But this is the beast Paul has in mind, fearing for the eggs he laid, saying: I fear lest, as the serpent with his cunning deceived Eve, lest your affections be damaged by straying from the love that is in Christ Jesus (2 Cor. 11:3) 3121. Peter fears these beasts of the field, fearing for his disciples, saying: Your adversary, the devil, comes like a roaring lion and seeks someone to devour; resist him with firm faith (1 Peter 5:8–9) 3122. Faithful teachers, therefore, fear for their students with a fear born of the virtue of charity. But hypocrites fear less and less for those who are attached to them, the more they discover that they have ceased to fear for themselves. And because they live with frozen hearts, they do not even express love to the sons they have begotten. Therefore, the explanation about the ostrich continues: Verse 16. He is cruel to his children as if they were not his (Job 39:16) 3123. 17. For the one whom the grace of mercy has not watered with tears looks at his neighbor as a stranger, even if he himself gave birth to him to God. Doubtless all hypocrites, while they are directed towards external objects, become insensible within, and while they seek their own, in every thing they do, they are not softened by any compassion of charity towards the feelings of their neighbor. How filled with tenderness Paul was when he, with a trembling heart for his children, with great warmth of love, said: we are alive when you stand in the Lord. And, God is my witness, how I long for you all to be in Christ Jesus (1 Thess. 3:8) 3124. He also says to the Romans: God is my witness, whom I serve with my spirit in the gospel of His Son, that I am always continually in my prayers for you, asking in any way, but in the near future, I would have a journey according to the will of God to come to you; I really want to see you (Rom.1:9-11) 3125. He also says to Timothy: I thank my God, whom I serve from my ancestors in a clear conscience, because I constantly remember you in my prayers day and night, desiring to see you (2 Tim. 1:3-4) 3126. He also says, indicating his love for the Thessalonians: But we, brethren, being separated from you for a short time in face and not in heart, we tried all the more eagerly to see your face (1 Thess. 2:17). Who, under the weight of severe persecution, was still worried about the safety of his children, added: And they sent Timothy, our brother and servant of God and our fellow worker in the gospel of Christ, to confirm you and comfort you in your faith, so that no one would be shaken in these tribulations: for you yourselves know that this is what we are destined for (1 Thess. 3:2-3). He also says to the Ephesians: I desire that you do not lose heart in my tribulations for your sake, which are your glory (Eph. 3:13) 3127. Behold, in the midst of his tribulations he exhorts others, and by the example of what he himself endures he strengthens others. He did not forget his children, like an ostrich, but he was very afraid that his disciples, having observed so many stings of persecution against their preacher, would treat with contempt the faith against which countless sufferings had rebelled. And so he felt less pain in his torment, but was more afraid for his children, afraid that they would be turned away by his torment. He was not much tormented by the wounds of his body, but at that time he was much more tormented by the wounds of his heart in fear for his children. He himself, patiently enduring the wounds of torment, and consoling his children, healed the wounds inflicted on the heart. We see, therefore, that charity leads to fear for others, even in the midst of one's sorrows. We see that, thanks to the mercy in him, he sought something for the good of his children even in the midst of his losses, and guarded, even in his own extremity, the strength of spirit in those who were near him. 18. But hypocrites do not know these depths of mercy. Because the more their mind is freed from external entities through worldly lust, the more it becomes hardened in its lack of internal attachment. And this frozen numbness is not softened by love; and cannot study himself because he strives not to think about himself. For the mind cannot think of itself when it is, as it were, outside the house. And he is not able to feel at home within himself, because many lusts push him outside, and many objects outside distract him from himself; and he dissipates and falls lower and lower, although with the collected strength he could grow, if he wished, to the greatest heights. 19. Therefore, the mind is in truth, because it is restrained by the guardian of strict discipline from jumps in the desires of all visible objects, it becomes denser in itself and gathers all within; and only being inside he sees how he should behave towards God or towards his neighbor, because he does not leave anything for himself. And the more it is removed and kept from external objects, the more it increases and ignites within; and the more it burns within, the brighter it shines for the detection of vices. Therefore, in due time, the minds of holy people, gathering within themselves, detect even the secret vices of others with a remarkable and penetrating acuity of vision. Therefore, it is well said by the prophet Ezekiel: And He stretched out, as it were, a hand from above, and took me by the lock of my head, and the spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerusalem to the entrance of the inner gate facing the north, where the idol of jealousy was placed, arousing jealousy (Ezek. 8:3) 3128. What is a headlock, if not the thoughts of the mind, gathered together so as not to scatter and scatter, but to remain bound by discipline? The hand therefore extended from above, and the prophet was lifted up by the lock of his head; because when our mind collects itself in vigilance, heavenly power lifts us up from base things. Therefore he says well that he was exalted between earth and heaven; because every holy person, when living in mortal flesh, is not yet able to truly fully accept heavenly objects, but already refuses those that are base. But he was transferred in the vision of God to Jerusalem, because in fact everyone who makes progress through the zeal of charity sees the Church. He also well added: to the entrance of the inner gate facing north: no doubt, because, while holy men look through inner contemplation, they discover more evil than good occurring even in the Church. And they turn their gaze to the north, that is, to the left of the sun, because they bask in mercy against the frost of sins. And he also truly relates: where the idol of jealousy was placed, arousing jealousy. For when they see the robbery and iniquity committed in the Holy Church, some who are faithful only in appearance, what else do they see if not an idol in Jerusalem? And this is called the idol of jealousy, because it is the jealousy of heaven that rises up against us: and strikes the wicked as severely as the Redeemer tenderly loves us. 20. Hypocrites, therefore, since they do not collect their thoughts within, do not rise by the lock of their heads. And when has it ever happened that those who do not know their own mistakes correctly discovered the shortcomings of those who depend on them? Therefore they are dead to the heavenly things for which they must burn, burning away anxiety about the earthly objects to which they are tightly attached. For often, abandoning the care of their children, they prepare themselves for the dangers of earthly labor, cross seas, speak from tribunes, attack princes, break into palaces, fight with other people, and defend with painstaking vigilance their earthly possessions. And if someone happens to say to them: Why do you, who have left the world, act in this way? they will immediately answer that they fear God, and that is why they work with such zeal in the defense of their fiefdom. From here it is good to add even more about the stupid work of this ostrich: Verse 16. He labors in vain; There is no fear that would make him (Job.39:16) 3129. 21. There they trembled with fear, where there is no fear (Ps. 13:5) 3130. For here it is, an order from the voice of God: and whoever wants to sue you and take your shirt, give him your outer garment too (Matthew 5:40). And again: and from him who took what is yours, do not demand it back (Luke 6:30) 3131. The Apostle Paul also, when he wished his disciples to despise the world around them in order to be able to preserve those who are within, admonishes them, saying: And this is already very humiliating for you, that you have litigation among yourself. Why would you rather not remain offended? Why would it be better for you not to endure hardship (1 Cor. 6:7)? And the hypocrite, having put on the robe of holiness, refuses to hang his children, and strives to protect, by any means, all his temporary acquisitions. He is not afraid to spoil hearts by his example, but he is afraid of losing his earthly property, as if through negligence. His disciple falls into error, and yet the heart of the hypocrite is not wounded by sorrow. He sees those who depend on him immersed in iniquity, and passes by these things as if he did not hear them. But if he feels any temporary loss, slightly inflicted on him, the anger of revenge suddenly bursts out from the innermost depths of his soul. His patience is immediately broken; the grief of his heart instantly comes out in words. And he experiences the loss of his soul with equanimity, but hurries, in the confusion of feelings, to recapture the loss of temporary things, and he really shows everyone, with this evidence of his emotions, that he really loves. Defense is carried out with greater seriousness where the power of love is stronger. The more he loves earthly things, the more he fears being deprived of earthly things. We test the strength of feelings towards any thing only when we lose it. What we have without love is lost without pain. But those things that we love dearly when we possess them, we sigh heavily when we lose them. But who can not know that the Lord created earthly things for our use, but the souls of people for Him? Man is thus condemned to love himself more than God, who protects those things that belong to him and neglects those that belong to Him. Hypocrites are not afraid of losing those things that belong to God, that is, the souls of people, and, as if they were going to report to a strict judge, they are afraid of losing those things that are their own and that pass along with the world. As if they would please Him by keeping meaningless and unnecessary things, losing those that are necessary in eternal life. We want to have in this world, but the Truth exclaims: So anyone of you who does not renounce everything that he has cannot be My disciple (Luke 14:33) 3132. 22. How then can a true Christian in a dispute defend these earthly goods that he cannot possess? When we lose, therefore, our earthly things, we lighten a great burden in this journey through life if we want to follow God. But when the necessity of this same journey imposes on us the concern for possessions, some people gladly give them up as soon as someone wants to seize them, but others try to protect them, and even without mercy, try to seize what does not belong to them. We should be more afraid for those and sympathize with those who rob us than be prepared to protect unnecessary things. Because of these things we lose eternal life and die if they were not taken from us. And who may not know that we should love the things we use less, and what we ourselves are more. So, if we are talking to a robber, we will now not defend for ourselves those things that are temporary, but, in mercy, we will speak for him about those things that are eternal. 23. But we must carefully ensure that greed does not develop in us from fear of necessity, and that the prohibition against it is inflamed by jealousy and does not introduce hateful discord. For while peace with our neighbor is being torn in our hearts for the sake of earthly good, it turns out that we love our property more than our neighbor. For if we have no mercy even for our neighbors who have robbed us, we rob ourselves more than any thief, and empty ourselves more mortally than any other can do; therefore, by refusing, of our own free will, the blessing of love, we lose for ourselves what is inside. And through someone else we can only lose what is external. But the hypocrite does not know this form of mercy; he prefers earthly things to heavenly possessions, he inflames himself with furious hatred in the depths of his soul, against the one who encroaches on his temporary possessions. 24. But it must be known that there are some whom Mother Church tolerates, nursing them in the bosom of mercy, and whom she will carry in spiritual growth, despite the fact that they sometimes put on the robe of holiness, but cannot yet achieve its perfection. Their growth is not due to spiritual gifts, and they help those associated with them in preserving earthly goods, and sometimes defend these goods in anger. But we must not believe that these people are among the hypocrites, for it is one thing to sin from weakness, and another from malice. There is therefore a difference between these people and hypocrites: some, in the consciousness of their own weakness, prefer to be rebuked by everyone for their mistakes to being praised for their feigned holiness. But there are others who are sure that what they are doing is wrong, and yet from the judgments of people they pride themselves in imaginary holiness. Some are not afraid to appear wicked by not performing a virtuous action until they are sure that such an action is the Will of Heaven; but others never think about what they are doing, and care only about how, through action, they can please people. Some, as they understand, struggle for the motives and causes of God's laws even in the things of the world; but others transfer the causes and motives of the world even into the service of God, because in the midst of the holy works that they do without permission, they strive not for their own transformation, but for the breath of applause from those around them. 25. When we see people defending worldly interests passionately or immoderately, we must condemn this guilt mercifully, and, in no case, driving them to despair with our censure. Because there are often in the same person certain points of blame that are obvious, and good qualities that lie hidden. And in ourselves, our good qualities often come out openly, and those that are reprehensible are hidden. Therefore, in this way, our pride of mind must be humiliated, because their weakness is known to everyone, and ours is a secret. Once again, their strengths are hidden, while ours are revealed and made public. Therefore, those whom we reproach for their open weakness, let us also immediately receive bow from us for their hidden virtues, and if our own consciousness is raised by seeing their open weakness, let us force ourselves at once to bow in humility, remembering our own hidden weakness. Some people often obey many commandments, and fail to keep only a few; we pass by many, but only carry out a few. And it often happens that when we see how others neglect a commandment that we ourselves honor, our mind immediately exalts itself with pride, forgetting how many commandments it does not fulfill, while it honors only a few. Therefore, it is necessary for us, in those cases where we have denounced others, to immediately knock down the pride of our anxious thoughts. For if our mind decides that it is more exalted than others, guided, as it was, by the example of rebuking others, it falls down mortally. But to explain why the hypocrite leaves heavenly things and labors for this earth, the description of the ostrich is added: Verse 17. God deprived him of wisdom and did not give him understanding (Job 39:17) 3133. 26. Although “to deprive” is one thing, and “not to give” is another, yet His first word is “deprived.” And only then does he add: “I didn’t give it.” It is as if He is saying, My expression "deprived" does not mean that he was unjustly deprived of wisdom, it means that he was rightly not given it. That is why it is said, for example, that the Lord hardened Pharaoh’s heart, but this is said not because He Himself made his heart hard, but because He did not soften it with heavenly fear. But now the hypocrite pretends that he is a saint, and, hiding himself under the guise of good deeds, he joins the Holy Church, and before our eyes, he dresses himself in holiness with the establishment of religion. But as soon as temptation touches him, the frantic mind of wolfish habits tears the clothing made of sheep's skin and shows by persecution how much he is indignant at the holy. Therefore it is also correctly added: Verse 18. When the time comes, he raises his wings high, he mocks the horseman and his rider (Job 39:18) 3134. 27. What do we understand by the wings of this ostrich, if not the thoughts of the hypocrite, which are nearby, as if folded together? But when the time comes, he lifts them high; because when opportunity meets, he manifests his thought-wings in his pride. To raise your wings is to reveal your thoughts with unbridled arrogance. But now, because he pretends that he is a saint, because he limits what he thinks to himself, he folds his wings on his body, supposedly with humility. It is necessary to especially study that He does not say, “the horse and its rider,” but says “the rider and the rider.” A horse is a body that belongs to every holy soul, which actually knows how to restrain the body from wicked desires with a bit of abstinence, and how to direct the body in an outburst of love to perform good deeds. The name "horseman" therefore denotes the soul of the holy man, who restrains and controls the body, as his beast of burden, under strict control. Therefore, for example, the Apostle John, in the Apocalypse, having seen the Lord, says: And the armies of heaven followed Him on white horses (Rev. 19:14) 3135. For he so rightly calls the army, the multitude of saints who labored in this war of martyrdom. And they, as they say, for the same reason, sit on white horses, because their bodies undoubtedly shone with both righteousness and the whiteness of chastity. The hypocrite mocks the horseman, because when he breaks out in open iniquity, he despises the holiness of the elect; and in his pride he calls them fools, those whose behavior he used to imitate with cunning skill. But who else is the rider of this horseman, if not Almighty God, He who, foreseeing everything, created things that were not, and, possessing, rules those that were created by Him? He is the rider of the horseman because He possesses the soul of every holy man, who in turn possesses his own body correctly. Therefore it is said that the hypocrite mocks the rider because he despises the saints: but to mock the rider of the rider is when the hypocrite takes a step even to mock the Creator. 28. For every great fall always begins with the smallest and most insignificant mistakes, and then these mistakes secretly grow, turning into more serious sins. That is why the sins of this hypocrite are rightly stated in this way. At first he retreats from good things, pretending to be committed to them when in fact he is not. Then he begins to openly despise what is good; and finally, he leaps forward, doing something bad even against the Creator. The fall of the soul never ends in the place where it fell. For, as soon as she fell on her own initiative, she plunges even further into the sins of her own iniquity, and only having plunged to the next depth does she immediately plunge even deeper. Therefore the hypocrite goes first to seek praise for himself, then oppresses the lives of his neighbors, and finally comes to ridicule his Creator: cherishing himself in proud thoughts, he can crush himself into even more terrible punishments. Oh, how many such the Holy Church now endures, whose temptations and vices become obvious when the time suddenly comes. But since they cannot put forward their will against it right now, they huddle for now, folding the wings of their thoughts. For this life is all mixed with both good and evil, and therefore in the Church now hypocrites are also clearly visible. But it will be different after God's judgment, and, at the end of it, she will, of course, be separated from the society of the wicked. But at the present time good cannot exist in it without evil, and the wicked without good. For at the present time both parts are very closely adjacent to each other, and are united so that the wicked can be changed by the examples of the righteous, and so that the righteous can be strengthened by seeing the temptations of the wicked. And therefore, the Lord, immediately after denouncing many hypocrites under the name of the ostrich, immediately begins to speak about many elect, so that those who have heard what should be avoided could hear about what they should want to follow and love. Therefore it follows: Verse 19. Did you give the horse strength and clothe its neck with mane (Job.39:19). 29. But perhaps before we discuss this strength and the horse's mane, some readers will want to consider both the strength of the rhinoceros and the stupidity of the ostrich in a different way, leaving aside their moral implications. For the word of God is manna, and truly gives exactly that taste in everyone’s mouth that everyone rightly desires. The Word of God is soil that bears fruit the more abundantly the more work is put into it. The meaning, therefore, of the Holy Scriptures must be sifted through the diversity of knowledge, even for soil that has often been trodden by the plow, thereby obtaining a more abundant harvest. Therefore, we will briefly touch on another interpretation of the rhinoceros and ostrich, because we are rushing ahead to unravel those issues that are more complex. This rhinoceros is also called “unicorn” in Greek copies, since this animal has such strength that it cannot be caught by any skillful hunter. And, as those who strive to describe with painstaking precision the nature of the animal assert, if an innocent maiden finds herself before him, unprotected and unarmed, when he approaches, he lays aside all his ferocity, and bows his head before her, and is thus liable to be caught by those who would attempt to seize him by force. It is also described that whenever he engages in combat with elephants, he strikes with the single horn that fastens his nostrils into the stomach of his opponents in order to easily overthrow the attackers, wounding them in the softest and most vulnerable parts of the body. Therefore, a rhinoceros, or, of course, a unicorn, can mean all people who do not do good deeds, but only grow pride among people, publicly fulfilling the letter of the Law, which distinguishes them, just as a special horn of its kind distinguishes a unicorn from other animals. Therefore, the Lord, predicting this passion with the voice of the prophet, says: Save me from the mouth of the lion, and my humility from the horns of unicorns (Ps. 21:22) 3136. For, just as many unicorns, or rhinoceroses, existed in this land, so many exist who, with special stupid pride, honor the letter of the Law, contradicting the preached truth in their deeds. It was said, therefore, to blessed Job, as the face of the Church: Verse 9. Will the rhinoceros be willing to serve you? 30. As if it had been said more clearly; Can you bend with the power of your preaching those people in whom you see boasting, with their stupid pride, in the humility of a believer? You understand, as do I. As if it were clearly said: Who at the same time raised his only horn against Me, and yet was subdued by Me immediately, as I wished it. But we will understand this better if we move from the general to specific examples. Paul, therefore, appeared before us from this people as the first in his pride, and then vividly testified to his humility; who, when he unwittingly exalted himself against God, by keeping the Law, seemed to put a horn on his nostril. And when after this he bowed this horn on his nostril out of humility, he says: I, who was formerly a blasphemer and a persecutor and an offender, but received mercy because I did so out of ignorance, in unbelief (1 Tim. 1:13). The one who believed that he pleased God with his cruelty, as he himself later said in repentance, carried a horn in his nostril: and he prospered in Judaism more than many peers in my generation, being an immoderate zealot for the traditions of my fathers (Gal. 1:14). But every hunter fears the power of this rhinoceros, just as every preacher feared the cruelty of Saul. For it is written: Saul, while still breathing threats and murder against the disciples of the Lord, came to the high priest and asked him for letters to Damascus to the synagogues, so that whoever he found following this teaching, men and women, he would bind and bring to Jerusalem (Acts 9:1-2) 3137. When air enters the nostril to be returned, it is called "breathing," and we often detect by the smell in our nostril what we cannot see with our eyes. Thus this rhinoceros bore a horn on his nostril; therefore, breathing threats and murder against the disciples of the Lord, after he had killed those who were present, he sought with his breath those who were absent. And therefore every hunter hides from him; that is, every man who thinks he is intelligent will be put to flight from this cruelty. And only a maiden with an unprotected breast can tame this rhinoceros, that is, the Wisdom of God, in itself, can only reveal her secret to him. For it is written that while he was traveling to Damascus, suddenly in the middle of the day a light flashed around him from heaven, and a voice spoke, saying: Saul, Saul, why do you persecute me (Acts 9:4) 3138? And he, exhausted on earth, answered: Who are you, Lord? And he immediately said to him: I am Jesus of Nazareth, whom you are persecuting (Acts 9:5) 3139. The Virgin has undoubtedly exposed the breast of the rhinoceros when the Wisdom of God reveals to Saul the secret of Her Incarnation, speaking from heaven, and the rhinoceros loses its strength because, having fallen to the ground, it has lost its pride. And when, having lost the sight in his eyes, he came to Ananias, this rhinoceros came into the hands of God bridled: bridled at once by blindness, preaching, and baptism. And he lived in the manger of God, because he did not disdain to meditate on the words of the Gospel. He says: I went again to Jerusalem with Barnabas, taking Titus with me... But I went by revelation and told them the Gospel (Gal. 2:1-2) 3140. And he, who for the first time heard, hungry: It is difficult for you to go against the goad (Acts 9:5), was subsequently tamed by the remarkable strength of his rider, received strength from the true food of the word, and lost the horn of pride. 31. But he not only abstains from violence in the hands of God, but, what is even more surprising, he begins to plow; For he is curbed not only so as not to attack people with the horn of cruelty, but also to serve them as support, pulling the plow of preaching with his strength. For He speaks of those who preach the Gospel as if they were plowmen: for he who plows must plow in hope, and he who threshes must thresh in hope of receiving what he expects (1 Cor. 9:10). We see that the one who just inflicted torture on believers now willingly suffers disasters for the sake of faith; who, having written his epistles, preaches the truth in humility, but who previously violently attacked. There is no doubt that he is now firmly attached to the plow and is working for the harvest. Therefore it is correctly continued: Verse 10. Or will he break clods in the furrows after you? 32. The Lord, truly, had already entered the consciousness of many who considered Him truly the Redeemer of mankind. But still, when they did not deviate from their habit of keeping the Law, reduced to the stern preaching of the letter, the illustrious preacher said to them: if you are circumcised, Christ will not profit you at all (Gal. 5:2). What else did he do then, who in the humble consciousness of believers crushed the letter of the Law with a sharp refutation, if he did not crush clods in the furrow of preaching after the Lord? In this order, the grains of seeds that fall into the furrows of the heart, plowed by the plow of faith, will not perish under the yoke of keeping the letter. And then it is rightly added: Verse 11. Are you confident in his great strength, and will you leave your labors to him? 33. The Lord was confident in the strength of this rhinoceros; He foresaw that the more severely he attacked Him, the more firmly he would endure adversity for His sake. To whom did He leave the labors that He Himself experienced in the flesh? He led him to be transformed even to imitate His own sorrows. Therefore, the same rhinoceros says: I fill up the deficiency in my flesh through the sorrows of Christ for His Body, which is the Church (Col. 1:24) 3141 and immediately adds: Verse 12. Will you trust him to bring back your seed to you and gather your threshing floor ( Job 39:12 ) 3142? 34. We know that Saul from his youth was with those who were stone within, he devastated many places of the Church, and, having received letters, looked for other places to devastate; the death of one believer did not satisfy him, and after destroying some, he breathed death in search of many more. We also know for sure that no believer at that time believed that God would curb such arrogant pride with His bonds. Therefore, Ananias, even after he heard from the voice of the Lord that Saul had been transformed, was afraid and said: Lord! I have heard from many about this man, what evil he did to Your saints in Jerusalem (Acts 9:13) 3143. And yet, suddenly from an enemy he turned into a preacher: and in all parts of the world he proclaims the name of his Redeemer, endures punishment for the sake of truth, rejoices at the suffering that was inflicted on him, calls some to faith through the promise of eternal good, others through the threat of eternal punishment. He promises some the Kingdom of Heaven, and threatens others with hellfire. He corrects some with power, others he attracts with humility to the path of truth: and he bends with trepidation to the hand of his Ruler, and gathers the threshing floor of God with even greater zeal than when he scattered it to the wind in pride. 35. And this is not at odds with the story of Paul, which tells of a box-colored rhinoceros striking the bellies of elephants with its horn. He was in the habit of living according to the strictness of the Law, and the observance of every virtue grew more strictly in him than in others. What does the color of boxwood express, if not the pallor of abstinence? What he himself testifies to, saying: I will discipline my body and bring it into subjection, so that, while preaching to others, I myself will not become rejected (1 Cor. 9:27) 3144. And being endowed with the knowledge of the Divine Law, he, denouncing the greed of others, strikes the elephants in the stomach with his horn. And he actually hit the elephants in the stomach when he said: For many of whom I have often told you, and now even tell you with tears, act as enemies of the cross of Christ. Their end is destruction, their god is their belly, and their glory is in shame, they think about earthly things (Phil. 3:18-19). And again, for such (people) do not serve our Lord Jesus Christ, but their own belly (Rom. 16:18) 3145. This rhinoceros, therefore, no longer strikes people with its horn, it strikes animals. When Paul no longer attacks the humble to destroy them, but kills the proud worshipers of their own belly. We are left, therefore, to believe that the things we know about Paul were also done to others. Many in truth have been transformed in this nation from pride to the grace of humility; and when the Lord subdued their cruelty by the bonds of His inspired fear, he undoubtedly subdued the power of the rhinoceros to Himself. But since we have heard what God's wonderful power has done for His chosen ones, let us now hear what His wonderful patience has endured for those whom He rejects. Verse 13. The wing of an ostrich is like the wings of a crane and a hawk (Job 39:13) 3146. 36. What does "ostrich" mean, if not a synagogue that truly had the wings of the Law, but from the servility in its heart to base things, never raised itself from the earth? And what does "crane" and "hawk" mean, if not the ancient fathers who had the power even in their lives to soar to those truths which they were capable of comprehending? The wing of an ostrich is like the wings of a crane and a hawk, because the voice of the synagogue was supported in the letter of the teaching that was originally laid down by the teachers, but did not know it in life. Where does the Truth warn the people of the same synagogue about the scribes and Pharisees, saying: and he said: the scribes and Pharisees sat in the seat of Moses; So whatever they tell you to observe, observe and do; But do not act according to their deeds, for they say and do not do (Matthew 23:2-3). We could talk a lot and give further analogies from the behavior of these birds, but since only the wing is said, we will not do this. Verse 14. Who leaves his eggs on the ground, Will you, on occasion, warm them in the dust ( Job 39:14 ) 3147? 37. In the word “eggs” there is one thing that is clearly visible, and another that we hope for: and this hope is not visible, as Paul testifies, saying: if anyone sees, what can he hope for (Rom. 8:24) 3148? What are the ostrich eggs signifying, if not the Apostles born from the flesh of the synagogue? Who, while despised and humble in the world, teach us to seek glory in heaven. We saw them motionless, lying on the ground, in the dust, like ostrich eggs; but the power of life and soaring in the skies on the wings of hope was hidden in them. The ostrich eggs lie on the ground because the synagogues, despising to listen to those apostles whom they raised in the flesh, handed them over to the Gentiles who were to be called. But the Lord with miraculous power warms these same eggs in the dust; because He awakened to life the descendants of the apostles in this pagan world, which had hitherto been abandoned; and they, whom the synagogue despised as emptiness, now live and float in the air, revered by the former pagans who accepted the teaching. The ostrich leaves eggs in the dust; because the synagogue did not resurrect, by preaching, those whom it gave birth from earthly desires. And since the ancient enemy finds these desires hidden in the depths of the heart, and undoubtedly hastens to turn hidden thoughts into sin, he also immediately joins: Verse 15. He forgets that the foot can crush them, or that the beasts of the field can break them (Job.39:15) 3149. 38. The foot presses, and the beast of the field breaks the eggs while they are left on the ground in the dust, because while the hearts of men strive either to think about earthly things, or to do earthly things, they are thrown to be torn to pieces by the beasts of the field, that is, the devil, so that after they have long been putrefied by the basest thoughts, they are at last oppressed by great crimes. The synagogue, therefore, forgot to raise from the ground the good living eggs that it had laid. But although Almighty God found many of His children dead and frozen with earthly desires, He revived them with the warmth of His love. But, seeing the life that the synagogue did not give to its children, she later even regretted destroying by persecution those whom she had not raised in love for good deeds. From here it is also added about this ostrich: Verse 16. He is cruel to his children as if they were not his (Job 39:16) 3150. 39. She despises, as if they were not her own, those children whom she finds living differently from herself. And her cruelty becomes inexorable, she creates horrors and tortures them, and, ignited by the embers of envy, she works to ensure that those for whom she did not work to live die. And when she persecutes the Lord’s chosen ones, she even thinks that this pleases God. Therefore, the Truth tells the same ostrich eggs that the time is even coming when everyone who kills you will think that he is serving God (John 16:2). And since, when the synagogue heads these cruel persecutions, it believes that it acts thus under the influence of divine fear, it rightly joins: He labors in vain; There is no fear that would make him (Job 39:16) 3151. 40. It was not fear, but cruelty that made her choke in the labor of persecution. But vices that have shades of the color of virtues are usually even more disgusting, the less they resemble vices in appearance. The synagogue was harsher in its persecution because it believed that it was becoming more religious the more believers were killed. And therefore she could not discern at all what she was doing, because she had closed the light of understanding within herself, putting pride in showing the way. Therefore it is also good to include: Verse 17. God deprived him of wisdom and did not give him understanding (Job 39:17) 3152. 41. Secret retribution is a hard rule; and therefore the synagogue, having lost its humility, also unwittingly lost its understanding of the truth. But the wounds that she inflicted on the believers at the coming of the Redeemer are much less than those with which she still seeks to strike the Church after the coming of the Antichrist. For he is preparing for that time in order to oppress the lives of believers with accumulated power. Therefore it is also immediately added: Verse 18. When the time comes, he raises his wings high, he mocks the horseman and his rider (Job 39:18) 3153. 42. The ostrich raises its wings when the synagogue opposes its Creator, and not as before, fearing, but openly opposing Him. Having turned into the limbs of the devil, and believing that the man of lies is God, she exalts herself the more in relation to believers, the more she boasts that she herself is the body of God. And because she despises not only the human nature of the Lord, but also His Divinity, she mocks not only the rider, but also the rider. Without violating the Unity, it can be interpreted that the Word of God is the horseman when He created a fleshy body for Himself in the womb of the Virgin Mary. Then He mounted the horseman and became its rider when, having created Himself, He carried the human soul in the bonds of Divine service, having power over His own flesh. The divine bridling of the flesh through the soul means that He ruled over the whole horseman, i.e. was his rider; (Св. Августин. de Fid. et Symb. §. 10.). Поскольку Он объединил в Себе не только то, чем править, но и то, что правит. Judaea, therefore, being caught in the trap of temptation, with the advent of the arrogant Antichrist, mocks our Redeemer for the fact that He is humble among people, and thereby despises the horseman. But since she also denies His Divinity in every thing, she also despises his rider. But our Redeemer is both the horseman and his rider. And when He came into the world, he preached a great sermon against the world; and when, at the end of the world, He suffers Antichrist, He supplies strength to those who are established in His name. Our ancient enemy is being released into a freedom that will quickly end, and the faithful can gain more power the more they fight against the enemy who has been released. Therefore, in this place, where the ostrich is described as raising its wings and mocking its rider and its rider, a mention of powerful preachers is immediately included: Verse 19. Have you given strength to the horse and clothed its neck with neighing (Job 39:19) 3154? 43. In the Holy Scriptures, the word “horse” sometimes expresses the slippery life of the wicked, sometimes temporary benefits, sometimes a presence in the world itself, sometimes a preparation for right intentions, sometimes a holy preacher. The word “horse” signifies the slippery life of the wicked, as it is written: Do not be like a horse and a mule (Ps. 31:9) 3155. And as another prophet said: they were fattened horses and stallions, each neighing at his neighbor's wife (Jer. 5:8) 3156. By “horse” are meant temporary blessings, as Solomon testifies, who says: I saw slaves on horses, and princes walking like slaves on the earth (Eccl. 10:7) 3157. Everyone who sins is a slave of sin, and slaves on horses are sinners raised by the blessings of temporary life. But the princes who walk like slaves when no one gives them honor are those who are full of the merits of virtues, but great troubles pursue them here as if they were unworthy. Therefore he said again: both the chariot and the horse took a nap (Ps. 75:7) 3158. That is, in the death of the soul, they, who believed in the honors of temporary life, closed the eyes of their minds to the light of truth. The name “horse” also denotes the present world, as it is said in the voice of Jacob: Dan will be a horned serpent in the path, an adder in the way, biting the horse’s leg, so that his rider will fall backward (Gen. 49:17) 3159, and we will see more clearly what “horse” means if we consider the circumstances in a little more detail. Some say that the Antichrist will come from the tribe of Dan, because in this place it is said about Dan that he will be a serpent and will bite the horse. Whence, when the people of Israel chose their station, Dan most justly first pitched his camp to the north; but we also know who said in his heart: I will ascend into heaven, I will exalt my throne above the stars of God, and I will sit on the mountain in the assembly of the gods, on the edge of the north; I will ascend to the heights of the clouds, I will be like the Most High (Is. 14:13–14) and the prophet also said: From Dan the snoring of his horses can be heard (Jer. 8:16). But it is called not just a serpent, but a horned serpent. The word κεςατα from Greek means “cornua” (horns) in Latin. And this serpent, by which the coming of the Antichrist is indicated, is said to be horned: because, along with the bite of a poisonous sermon, it is armed against the life of believers and with the horns of power. But who might not know that the path is narrower than the road? Dan becomes a serpent on the path, because he forces those whom he seduces to walk along the broad road of this temporary life: and he bites them on the way, because he destroys with poison the errors of those whom he has convinced of a false understanding of freedom. He becomes a horned serpent on the path, because those whom he considers faithful and ready to confine themselves to the narrow path of heavenly commandment, he attacks not only with the wickedness of cunning conviction, but also oppresses with the terror of his worldly power. And, after feigning sweet kindness, he uses the horns of his power in the tortures of persecution. Here “horse” means this world, which is foaming more and more in pride as time goes on. And, as the Antichrist seeks to take over the last days of the world, it is said that the horned serpent will bite the horse's foot. Biting the leg means reaching the end of the world and the rider will fall backwards. The rider of the horse in this case is anyone who is exalted in worldly virtues and who, as it is said, will fall back and not on his face. For everyone, falling on one's face means admitting one's shortcomings in this life and mourning them with repentance. But to fall back, where nothing is visible, is to move even further from a righteous life, and not know what punishments await next. And because the Jews, entangled in the machinations of their own errors, seek the Antichrist, instead of Christ, in the same passage, rightly in the language of the elect, it is said: I will wait for Your salvation, O Lord (Gen. 49:18) 3160; as if to say, I am not like an infidel who believes in the Antichrist, but I sincerely believe Him who is going to come for our redemption, the true Christ. By the name “horse” is meant preparation for the right intentions, as it is written: A horse is prepared for the day of battle, but the Lord gives victory (Proverbs 21:31) 3161 because the mind does prepare itself against temptations, but cannot maintain its health unless it receives the help of the Most High. The name “horse” is also understood by every holy preacher, as the prophet testifies, who says: You and your horses made a way through the sea, through the depths of troubled waters (Hab. 3:15) 3162. The waters, in truth, were still, because the minds of the people were lulled to rest in contentment, under the stupor of their sins. But the calm of the sea was disturbed by the horses of God, for when the holy preachers were sent, every heart that had been numb in mortal calm was disturbed by the shock of healthy fear. In this place, therefore, the holy preacher is understood by the name “horse,” when it is said to the blessed Job: Have you given strength to the horse and clothed its neck with neighing? 44. But what does it mean when the Lord says that He first gives strength to this horse, and then surrounds its neck with neighing? Ибо под «ржанием» подразумевается голос проповеди. But every true preacher receives, first of all, power, and then preaching, because when he first extinguished sin in himself, he then receives the voice of preaching to teach others. Этот конь имеет силу, потому что он твердо выдерживает невзгоды. He has a "neigh" because through preaching he can call to heavenly things. The Lord says that He gives strength and neighing to the horse, because if suddenly both righteous life and teaching are not found together in His preacher, then the virtue of perfection will never appear. It happens that, although a person is supported by the actions of an exalted life, he is not yet able to awaken people with his words to righteous feelings. Or, a person knows how to inflame others with beautiful words, speaking well, but he himself makes it clear that he has already become lazy, living unrighteously. It is necessary that these two things meet each other in the preacher for his perfection, therefore the Lord places on his horse both strength and boldness of action and a neighing voice. And we must also understand why the neighing, which undoubtedly originates within and comes out through the throat, is said to be placed on the horse's neck. It is said about the neck that it is clothed with neighing, that is, it is clearly surrounded by it from the outside. This is said because, although the voice of the sermon comes from within, it surrounds outside. For this neighing not only awakens others to a good life, but also curbs and directs the preacher to good deeds, so that his behavior does not contradict his words, and his life does not contradict his speech. The whinny is placed on the horse's neck because the preacher's life is restrained, even in his own words, from entering into acts of malice. Therefore neighing is like an order 3163 which is given to be worn around the neck as a reward to those who fight with all their strength, so that they can perform even greater deeds, knowing that they already bear the signs of valor; and perhaps thereby prevent the temptation to fall into weakness by bearing the reward of their courage. Therefore, Solomon rightly said to each listener, praising wisdom: You will receive a crown of grace for your head, and an order of gold for your neck (Proverbs 1:9) 3164. What follows: Verse 20. Can you raise them up like locusts (Job 39:20) 3165? 45. The name "locust" sometimes denotes the Jewish people, sometimes the converted pagans, sometimes the language of flatterers, but sometimes the Resurrection of the Lord, or the life of preachers. The locusts signify the people of the Jews, as the life of John shows us, of which it is written: he ate locusts and wild honey (Mark 1:6) 3166. John proclaims even in the form of his food the one he predicts in prophecy. For he himself here means the Lord, Whom he precedes. And He certainly comes for our redemption, and eats wild honey, because He takes sweetness from the barren heathen. But since He partially transforms the Jewish people in His own body, He also takes the locusts for food. Locusts that make a sharp leap upward, but immediately fall to the ground, mean precisely them. For they leapt upward when they promised to fulfill the commandments of the Lord; but they fell quickly to the ground when, according to their evil deeds, they denied that they had heard them. Behold, the locusts jump up, saying: We will do everything that the Lord has spoken (Exodus 19:8) 3167. But let's see how quickly they fall to the ground: We would die in Egypt, and not in the endless abandoned desert. We will perish anyway, the Lord might not lead us to this land (Numbers 14:2) 3168. They are locusts because they leap in their words but fall in their deeds. 46. ​​"Locusts" also denotes the people of the pagans, as Solomon testifies, who says: The almond tree will bloom, the locusts will grow fat, the caper will be destroyed (Eccl. 12:5) 3169. The almond tree blooms before all other trees. And what does the almond blossom mean, besides the beginning of the Holy Church? what raised the seeds of the flowers of virtue in the preachers, and, in order to manifest the fruits of good works, preceded the saints who were to come? And after this the locusts grew fat, because the dry barrenness of the pagan world was watered by heavenly grace. The caper tree is destroyed because when the pagan world reaches the grace of faith, Judea, remaining in its barrenness, loses life. Therefore, Solomon said again: the locusts have no king, but they all come out in order (Prov. 30:27) 3170. Because the pagan world was abandoned, and for a long time was alienated from Divine power, but nevertheless, after that it was drawn in in order to begin the battle of faith with a rejected spirit. 47. The word "locust" also means the tongue of a flatterer. For example, as evidenced by the description of the events in Egypt, which once happened historically, but show us spiritually how evil afflicts day after day the minds of the wicked. For it is written: And Moses stretched out his rod over the land of Egypt, and the Lord brought an east wind over the land, (continuing) all that day and all the night. Morning came and the east wind brought down the locusts. And the locusts fell upon all the land of Egypt and lay throughout the whole land of Egypt in great multitudes: there had never been such locusts before, and there will never be such after this; it covered the face of the whole earth, so that the earth was not visible, and it ate up all the grass of the earth and all the fruit of the trees that remained from the hail, and there was no green left on the trees or on the grass of the field in all the land of Egypt (Ex. 10:13–15) 3171. Egypt was punished with these plagues in order to awaken, and, suffering from an external blow, to consider what losses from destruction were suffered due to internal neglect. While he considered things trivial, he began to appreciate them only by perishing without them. He can feel the better how important those things are, the more painfully he bears their loss. But what is the meaning of the locust, which injures the fruit more than any other insect, if not the tongues of flatterers, which corrupt the minds of earthly people, when they spoil any good fruit by praising it too immoderately? The fruits of the Egyptians here signify good deeds, which the locust destroys when flattering tongues incline the heart to seek the praises that come. The locust eats the grass when any flatterers praise the words of speakers with applause. They also devour the fruits of trees, when with empty praise they weaken even the actions of those who are strong. 48. The name “locusts” signifies the Resurrection of our Redeemer. That is why, for example, the Prophet said: they drive me out like locusts (Ps. 109:23) 3172. For He was held back by His pursuers until He perished, but He was driven forward like locusts, because He flew from their hands in a leap of sudden Resurrection. 49. This can also be applied to the body of preachers. For He was driven out among them like locusts, because while Judea was raging in pursuit of Him, they were scattered in different directions. Moreover, the preacher rises to the height of perfection, which is produced not only by the active, but also by the contemplative life; this improvement of preachers is rightly expressed by the word "locust", which, every time it attempts to lift itself into the air, first jumps with the help of its legs, and then flies with the help of its wings. Thus, undoubtedly, do holy men who, when they aim at heavenly things, rely first of all on the good works of an active life, and after that lift themselves up in flight to know the truth in contemplation. They push off strongly with their feet, and spread their wings, because they strengthen themselves with good deeds, and are lifted up by the knowledge of high things through their way of life. But, while in this life, they cannot remain long in divine contemplation, and, like locusts, they again land on their feet from the leap they have made, when, after contemplation, they return to the necessary affairs of their earthly life. But when they thirst for contemplation, they again seek flight upward: and they pass through their lives like locusts, hovering in the air and sinking, while they strive ceaselessly for the highest things, but are driven back to the earth by the weight of their corruptible nature. 50. There is also an analogy between locusts and holy preachers. In the morning hours, that is, when it is cool, locusts are unlikely to lift themselves from the ground. But, during the heat of the day, it floats in the air, and the hotter it is, the higher it flies. And every holy preacher, when calm times come, like locusts, barely rises, as it were, from the ground. But if the heat of persecution overtakes him, helping to unite his heart with the heavenly, he soon shows how great his greatness is: and he who previously seemed calmly sunk in rest now flaps his wings, and hurries upward. About this horse, that is, about His preacher, the Lord says to the blessed Job: Can you raise him up like a locust? You understand like I. Who can raise him to higher heights like Me, carrying him through the cruel heat of persecution so that his virtue becomes stronger and more vigilant when the cruelty of the unbelievers comes against him more violently. But when a holy preacher suffers in deprivation, when he is tortured in terrible persecution, who can know what he sees inside, and whether he feels himself lost or, on the contrary, gaining something? Even the physical strengthening that is given to him during these torments, and which is visible outwardly, undoubtedly reaches his heart. And his mind lifts itself up into the air on the citadel of hope, and therefore he is not afraid of the weapons of persecution aimed at him. Therefore, in this place, the Lord, in order to show what fragrant incense this horse inhales when he outwardly endures so many adversities, rightly adds: The glory of his nostrils is horror (Job 39:20) 3173. 51. In the Holy Scriptures, the word “nostrils” sometimes means stupidity, sometimes the incitement of a sworn enemy, but sometimes foresight. Folly is sometimes designated by the word “nostrils,” as we said earlier, citing the words of Solomon; who says: A gold ring in a pig's nostril is like a beautiful and foolish woman (Prov. 11:22) 3174. The word “nostrils” refers to the traps and incitement of the ancient enemy; that the Lord Himself testifies in this very book, saying: From the nostrils comes smoke (Job 41:12) 3175, as if it were said: from his perverted instigation there arises a fog of the most evil thought in the heart of man, with which the eyes of those who see are darkened. Foresight is also signified by the word “nostrils,” as the Prophet said: Will you cease to trust in a man whose breath is in his nostrils, if he himself is exalted (Isa. 2:22) 3176. For we often discover by smell what we do not see, so that some things, even when they lie behind mountains, become known to us by the fragrance of their nature. And when we breathe in through our nostrils, we often know things in advance even when we don't see them. The breath of our Redeemer is therefore in His nostrils, since His knowledge can be indicated by foreknowledge; Because all the things that He knew in His Human Nature, He undoubtedly foresaw before all ages in God. And, because He had breath in His nostrils, He is immediately associated with the Prophet, if He Himself is exalted. As if it were said: He foresaw from above what would happen below; because He came from heaven to earth. The holy people also, because they heard much from Him, foresaw themselves and the things that were to come; and while they faithfully obeyed His commandments, they looked forward to His coming in hope. Therefore, in this place, under the nostrils of this horse, the foresights of the holy preachers are indicated. They are waiting for the final judgment, and the Heavenly Land, where the reward will be the righteous, and they feel through the breath of their nostrils what is coming. 52. But the glory of his nostrils is horror, because the unrighteous are afraid of the vision of the coming of the Strict Judge, which the righteous sincerely expect. For, considering their work, they expect a reward, and, knowing the merit of their work, they seek the presence of their Judge; and sincerely desire that He should come in a blaze of fire, inflicting just retribution on the wicked, and providing those who have lived piously with His contemplation. But he who remembers his unrighteousness trembles when entering the court, and is afraid of having his actions examined: because he knows that if they are examined, he will be condemned. Glory, therefore, from his nostrils is horror; because the righteous are glorified on the same basis on which sinners are condemned. And now the horse, feeling through his nostrils the breath of those things that he does not yet see, but knows that they are coming; and he rejoices as he looks forward to the things that are yet to come. Here is a famous preacher, looking at his work, exclaims: Now I am ready for what is coming, and the time of my departure is already coming. I fought a good fight; I have finished my journey; I kept the faith. From now on there is prepared for me a crown of righteousness, which the Lord, the righteous Judge, will give to me on that day (2 Tim. 4:6-8) 3177 and is immediately given to me: But not only to me, but to all those also who love His appearing. As if he were saying: This is for everyone who is aware of good deeds in themselves. For no one loves the coming of the Judge, except those who know that they have the merits of righteousness in their works. Therefore, the righteous rejoice for the same reason that the unrighteous are horrified, therefore it is rightly said: The glory of his nostrils is horror. But let us hear how this holy preacher meanwhile operates in this life, while he awaits the coming joy of seeking to appear before the face of his Judge, and while he has not yet received the reward of his labor. It follows from this: Verse 21. He digs the earth with his hoof (Job 39:21) 3178. 53. The “horse’s hoof” usually refers to the power of labor. What then is signified by the “hoof” if not the perfection of virtues in a holy preacher? And with this hoof he truly digs the earth when, by the example of his actions, he throws worldly thoughts out of the hearts of his listeners. He digs the ground with his hoof because when good teachers show by their behavior that they despise this world, they push worldly concerns out of the minds of their listeners. Let's look at Paul, at the power of the hoof with which he digs the soil of the hearts of his listeners. For He says to His disciples: Think about these things, which at first you did not want to accept, but heard and saw in me, and do them; and the God of peace will be with you (Phil.4:8-9) 3179. Be imitators of me, as I am of Christ (1 Cor. 11:1). Therefore, by correcting others by the example of his behavior, he undoubtedly digs the earth with his hoof. We have one more point to study in even more detail about digging with this hoof. For, although holy people have in their minds a heavenly hope, although they reject at the root with harsh contempt all things that drag down, they are still connected with earthly flesh and therefore often have in their hearts a thick layer of dust of earthly thoughts. And when they teach others to seek heavenly things, they also study themselves strictly in order to find thoughts that pollute them. This horse, therefore, digs out the earth with his hoof, when every preacher examines in the strictest manner all the earthly thoughts within him. The horse digs up the ground with its hoof when he, who is ruled by the Lord, considers that mountain of former earthly thoughts that covered and covers him, and therefore does not cease to empty himself with tears. Therefore Isaac is well described as digging the wells of his ancestor (Gen. 26:18) 3180. From this example we learn, in fact, that in our earthly pilgrimage we must penetrate into the depths of our thoughts; and that until the water of true wisdom comes in answer to our efforts, the hand of the labors of our seeking must not cease to clear the soil of the heart. Nevertheless, foreign conquerors fill up these wells, because, undoubtedly, when unclean spirits see us diligently digging out our hearts, they bury us with accumulated thoughts of temptation. Our mind, accordingly, must be cleared all the time, because the ground of our thoughts, if left undisturbed, can collapse on us, even as a mound of atrocities. Hence, it is said to Ezekiel: Son of Man, dig through the wall (Ezek. 8:8) 3181, which means to break through hardness of heart with frequent blows of self-study. Therefore, the Lord says to Isaiah: Enter the rock, hide yourself in the ditch in the ground, from the presence of the fear of the Lord, and from the glory of His majesty (Is. 2:10) 3182. We enter into the rock, in fact, when we penetrate through the hardness of our heart; and we hide in a ditch in the ground from the face of the fear of our Lord, if, driving out worldly thoughts, we hide from the wrath of a strict judge in the humility of our mind. The more soil that is dug up and thrown away, the smaller the layer of soil in us. Therefore, if we carefully expel earthly thoughts from ourselves, we find a modest place in which we take refuge within ourselves. 54. For behold, because the day of God's judgment is imminent, the very face of His fear is already seen; and it is all the more necessary for everyone to fear him with greater fear, the more the glory of His Majesty now approaches. What then should be done, and where should we go? And what path can be hidden from Him Who is everywhere? But we are commanded to enter into the rock and hide in a ditch in the ground; this means that by breaking through the hardness of our heart, we can avoid anger if we have dug out attachment to worldly things from the heart, and when the soil of evil thoughts is driven out, our mind can be hidden within ourselves more safely. Therefore, the Lord told the people of Israel through Moses to put the oar in their belt and hide in the ground to prevent this from happening. We are burdened with the weight of perishable nature, certain excesses of thought burst out from the depths of our mind, and press like a heavy burden on the stomach. But we must carry an oar under our belt, that is, be always ready to blame ourselves, then we may prick ourselves with the sharp prick of regret and pierce the soil of our mind with the pain of repentance, and release the stench that destroys us. The secretions of the abdomen are hidden by an oar, in a ditch in the ground, when the excess of our mind is hidden, before the eyes of God, by the stings of a twinge of conscience. Because holy people do not cease to repent and dispel empty thoughts, the Lord said about His horse: He digs the earth with his hoof, that is, everything earthly that he sees living in his head, he undoubtedly digs up with hard blows of deep repentance. But when they judge themselves with all the severity of every little thing, the fear still remains. And they continue to diligently dig the earth now, and the more fully they secure their future reward. Therefore it is added: He admires courage, goes to meet armed men (Job.39:21) 3183. 55. He rejoices boldly; because he is not afraid of adversity, just as he is not seduced by prosperity. Adversity cannot break someone who is not seduced by prosperity. Therefore, this horse is brave and bridled; he has the strength of courage so as not to be burdened by adversity; he feels the weight of the rider so as not to desire prosperity. Time passes, but they cannot attract the righteous, because he is not carried away by them. They undoubtedly involve only those they can lift: some through anger at adversity, others through cajoling into prosperity. But a person who is thoroughly subordinate to God knows how to remain steadfast in the midst of transitional things, knows in what footsteps to lead his mind, learns from the mistakes of past years, and knows how not to fall into pride in victories, and not to become discouraged in difficult circumstances. But often, because he knows that he is making good use of the time of adversity in his repentance, he is cheerful in misfortune, and while he endures adversity steadfastly, for the sake of truth, he rejoices that his merit and his strength increase. Therefore we read that the apostles rejoice when they endured disasters for the sake of Christ, as it is written: And they went out from the Sanhedrin, rejoicing because they were counted worthy to suffer dishonor for the name of the Lord Jesus (Acts 5:41). Thus, when Paul was subject to severe persecution in Macedonia, and says that he suffered, he also proves that he was filled with joy: For when we came into Macedonia, our flesh had no rest (2 Cor. 7:5) 3184. It’s as if he’s saying directly: my spirit was at peace when my flesh endured punishment in the form of persecution, because it was for the benefit of my soul. Against this horse, however, there are specially prepared swords - opponents of the Holy Church, pursuing him with the agony of punishment. There are prepared hands that pursue with the force of secular power. Heretics often have the habit, in order to protect themselves, of seeking the support of the powerful, as if it were a kind of weapon, and all unbelievers are in the habit of challenging the preaching of the faith, also inciting the powerful. But the horse of God rejoices boldly, and is not afraid of external torments, because he strives for inner joy; he is not afraid of the wrath of the mighty of this world, because, after the ascension of his mind, he tramples even the desire for this life as such. Therefore, it is said by Solomon: Whatever happens to the righteous, it will not plunge him into despondency (Proverbs 12:21) 3185. Hence it is again written about him: The righteous is steadfast and bold as a lion (Prov. 28:1) 3186. The lion is not afraid of any of the animals, because he knows well that he is stronger than all of them. Therefore, the fearlessness of the righteous is rightly compared to a lion, since when he sees any rebellion against him, he remains unshaken in the confidence of his mind; and knows that he overcomes all opponents because he loves only Him, Whom he cannot in any case lose against his will. Those who strive for external things that can be taken away from them against their will expose themselves, of their own free will, to external fear. But constant virtue, despising earthly desires, because the mind is placed on height, when it is raised above earthly things by high hope, not affected by adversity, is strengthened and safely placed on high things. 56. This horse, therefore, not only is not afraid of those who come to him, but even goes towards them. Therefore, it is correctly added here: He goes to meet armed people. For we often remain inactive unless we are willing to resist the wicked in the name of righteousness. But, if the mind is illuminated by the desire for eternal life, if it already sees the true light from within, if it kindles in itself the flame of holy ardor, it must, as far as the place allows and as far as the reason requires, put itself forward in defense of the truth, and resist the wicked who act with deeds of unrighteousness, even when they are not directed against us. For when they attack other righteous people whom we ourselves love, they also attack us equally with them, even if they seem to honor us. Therefore, a holy person will oppose himself to evil and villains, even when they are not aimed directly at him, and it is rightly said about the horse of God: He comes to meet armed men. 57. Here he is called, by the spurs of his horseman, to stand against armed enemies. An example of this is the fervor that flared up in Paul when the flames of jealousy engulfed him in Ephesus. For it is written: When they heard this, they were filled with rage and began to shout, saying: Great is Artemis of Ephesus! And the whole city was filled with confusion. Having seized the Macedonians Gaius and Aristarchus, Paul's companions, they unanimously rushed to the spectacle (Acts 19:28–29). And he immediately adds: When Paul wanted to enter the people, the disciples did not allow him. Also, some of the leaders of Asia, being his friends, sent to him and asked him not to appear at the spectacle (Acts 19:30-31). In these words we undoubtedly learn with what zeal he will hasten to defend the truth if the reins of love do not stop him through his friends and disciples. 58. But if we must go to meet our enemies, with our inner desire to participate in the battle, and always direct our zeal there, why then does the famous preacher confess about himself, saying: In Damascus, the regional governor of King Aretas was guarding the city of Damascus to seize me; and I was lowered down the wall from the window in a basket and escaped his hands (2 Cor. 11:32) 3187. Why does this horse, at one time wanting to attack armed people, at another time suddenly run away from armed enemies, as if frightened? We need to learn his competent valor so that at one time we can decisively seek battle with our opponents, and at another time we can competently avoid it. To do this, we need, during every thing we do, to carefully consider and weigh on the invisible scales of our mind on one bowl the weight of our labor, and on the other - the fruit of our labor, i.e. his benefit. And when the burden outweighs the benefit, anyone can justly reduce the effort, provided that he works himself for other activities in which the burden of the labor is outweighed by the benefit. But when the benefit of labor either equals or outweighs the effort, labor cannot be avoided without guilt. Therefore, the holy preacher, when he realized that the minds of his persecutors in Damascus were cruelly stubborn, did not resist them; because he knew that he himself, who still had to benefit many, could perish, and that this destruction would benefit no one or benefit very few. He thus sought to avoid a useless battle, and to save himself for other battles that would bring greater benefit. It is not courage that must specifically seek opportunity, but courage that must manifest itself in opportunity; and, consequently, the bravest soldier only goes to the battlefield because of the proximity of the siege. But, if suddenly he sees the opportunity to bring many of his opponents into submission to his king, he will not be afraid to enter into battle even with death, just like the holy preacher (when he was going to Jerusalem, and his disciples prevented him, knowing in advance about his sufferings according to the prophecy), who testifies himself: I not only want to be a prisoner, but I am ready to die in Jerusalem for the name of the Lord Jesus (Acts 21:13) 3188. I do not look at anything and do not value my life (Acts 20:24) 3189. Therefore, the one who walked undauntedly in one place towards the ranks of the enemy, even knowing his suffering in advance, showed by another example that in another place he fled, as an exception, having internal permission to do so, for the benefit of future work, and not out of fear. 59. We must understand from this example that he who bravely endures other great labors for the sake of God can commendably reduce certain labors as an exception, arriving at this through internal reasoning. However, the weak and fearful are often called sensible and prudent. And they themselves declare that they escaped the attack because of their prudence, even when, having fled shamefully, they were wounded in the back. Therefore, in the work of God, when the question of an exception to the rule is considered, the heart must accurately weigh everything, and at the same time avoid fear. Do not allow fear to turn into weakness, and, by deceiving the scales of the heart, present it with a false reason to justify the exception. If this happens, the lack of courage will call itself prudence, the mind will no longer return to repentance, and will call virtue what it does wrong. It remains, therefore, for everyone involved in doubt, when any adversity hangs over him, it is imperative to first overcome fear and the desire to rush within himself. This is necessary both so that a person does not run away out of fear, and so that, having hastened, a person does not recklessly take on useless labor. For he who always opposes is in a great hurry; and he who always hides is very cowardly. 60. But we will understand these things better in the spiritual sense if we begin our reasoning from the bodily sense. The body is not a prudent leader, as it often rashly pushes its army against the ranks of the enemy; and it is not a bold leader, since it often withdraws, out of cowardly caution, from the face of the enemy. But the general must know at what time to carefully withdraw his army from the attack of the enemy, and at what time to go on the attack, spreading his wings around him. And great preachers certainly demonstrate this skill carefully, when, at one time, while escaping the fury of persecution, they know how to handle the situation wisely, but without weakness; and when at other times, despising the assault of persecution, they know how to show their strength and courage, but not rashly. But, since a holy man, when he sees a real need, exposes his chest to blows, and repels, even dying, the attacks that come against him, it is rightly said: he goes to meet armed people. From which it is even more justly added: Verse 22. He laughs at fear and does not shrink from the sword (Job 39:22) 3190. 61. Let's see how he laughs at fear, the one who tramples the swords of his opponents with his feet. He says: Who will separate us from the love of Christ?: tribulation, or distress, or famine, or persecution (Rom. 8:35) 3191? In fear, people are afraid of the approaching punishment, but the real pain is felt only with a real blow. A holy man is not afraid of possible approaching misfortunes and despises fear, because he does not try to avoid the blow that is dealt to him, he does not move away from the sword. Against this horse there are as many swords of enemies as there are persecutions, and through everything that he encounters and overcomes with the love of life, he prepares himself for death. But since we have heard how a very strong horse does not hide its chest from the blade, let us now hear what the enemies do. What follows: Verse 23. The quiver will rattle over him (Job 39:23) 3192. 62. In the Holy Scriptures, the word “quiver” sometimes denotes the just and secret will of God; but sometimes the secret machinations of the wicked. “The quiver” expresses the just and secret will of God, as the same blessed Job previously testified, saying: He opened His quiver and smote me (Job 30:11) 3193. That is, He revealed His secret will and wounded me with an open blow. For just as arrows are hidden in a quiver, so judgments are hidden in the secret will of God: and the arrow appears, as it were, from the quiver when God begins to reveal His secret will. The machinations of the wicked are also indicated by the word “quiver”, as the Prophet said: they made their arrows in a quiver to shoot in the dark at the righteous hearts. For when the wicked conceal the secret plots which they plan against righteousness, they prepare, as it is said, arrows in a quiver. And in this darkness of real life, as if in darkness, they shoot at the righteous hearts, because their harmful blows are then felt through the wounds received, and yet how they come cannot be discovered. But the horse of God is not afraid of adversity, and the more they come upon him, the more ardently he resists armed enemies with the strength of his intention; and his pursuers, who believe that they have won when they hit him with a skillfully prepared trick and, as it were, first hide the wounds, inflicting them from a distance. Therefore it is correctly said: a quiver will rattle over him; because they can strike him from a distance, through secret intrigues that would not bring success in an open attack. It was the quiver that thundered over the horse of God when forty men wanted to take Paul out of prison, and who were secretly plotting his death; they could have killed him secretly, as if from a quiver of arrows, obtaining through secret machinations what they could not achieve by open persecution. The quiver rattled because Paul became aware of the intrigues. 63. Although, if we study this carefully, we will find an even deeper meaning in the fact that the quiver rattles. Opponents often plot against good, relying on evil secret plans; but, besides this, they themselves, through even greater deceit, can reveal future intrigues and deprivations. After all, if rumors about the preparation of a disaster are brought to the attention of the gullible, this can become even more terrible torture for the gullible than the disaster itself; the expected wounds may trouble the unfortified mind more than if they had already been inflicted. While the arrows are hidden and rattle in the quiver, they threaten death even though they are invisible. The quiver, therefore, thunders over the horse when the secret machinations of the wicked against the holy preacher are revealed, in an even more insidious way than the way in which they are hidden. This is in order to, having begun his threats in advance, frighten with a rattling quiver, if God's preacher is not afraid of open persecution that was against him. But if he is not afraid of these threats, the cruelty of the pursuers soon turns into open action. Therefore, immediately after it is said about the rattling quiver, it is rightly added: The spear will shake (Job 39:23) 3194. 64. The spear shakes against the preacher of God, after the rattle of the quiver, when after the terrible designs have been declared, open punishment occurs by striking him. But holy preachers, when they undergo hardships in defense of the faith, do not cease, even in the midst of blows, to attract those whom they are able to to their faith. And when they patiently receive wounds, they skillfully turn the arrows of preaching into the hearts of unbelievers. Therefore, it sometimes happens that the very persons who are raging in persecution soften the blows, because they cannot shake the heart of the preacher, and because, according to him, they are losing their own adherents. Therefore, then, if they did not overcome him with blows, and so that others who hear him do not follow him, they soon prepare a shield against his speeches in response. Therefore, when He said: the spear will shake, He rightfully added: 65. After the persecutor strikes the body of the preacher, he protects the hearts of his listeners with his contradictory speeches, as if with a shield. The spear shakes because the body of a holy man can be struck; but a shield is placed in his path so that he cannot be heard. The defenders of God have their arrows in battle, which they shoot more quickly into the hearts of their listeners, since they shoot from the bow of the spirit, that is, from the innermost tension of the heart. Paul armed himself with them in the battle of faith when he said: I suffer even to the point of bondage as an evildoer; but there is no bond to the word of God (2 Tim. 2:9) 3195. It is as if he is saying: I am truly struck by the spear of punishment, but I have not stopped sending forward the arrows of my words. I receive severe wounds, but I bridle the hearts of unbelievers with the words of truth. Therefore it is said: The quiver will rattle above him, the spear will shake, and the shield will shake. The quiver thunders against the horse of God, because the plans of the wicked are shown to him; when open punishment comes, the spear begins to shake, and because the wicked oppose his word in dispute, a shield is placed in front of him. But do these things extinguish his warmth? The more a holy man is oppressed by persecution, the more ardently he preaches the truth; and while he preaches under persecution, he hastens even more to attract his hearers. Therefore, it is even more justly added about the horse of God: Verse 24. Snorting furiously, he swallows the earth, and cannot stand when he hears the sound of the trumpets (Job 39:24) 3196. 66. It was said to the first man when he sinned: You are earth, and to earth you will return (Gen. 3:19) 3197. And the trumpets sound when the mighty of this world with horrors forbid holy people to preach. But the preacher, inflamed by the Holy Spirit with zeal, does not cease, even surrounded by punishments, to convert sinners, and he, therefore, snorting furiously, swallows the earth, and he is not afraid of the threats of his pursuers, therefore he will not resist when he hears the sound of the trumpet. For what is the “trumpet”, the sound of which announces a dangerous battle, if not the voice of the worldly authorities who are preparing a deadly battle for those who resist? 67. This trumpet sounded for the Apostles when they were commanded, scourging them, not to talk about God; about this it is written: They commanded them, while they were beating them, to preach the name of Jesus (Acts 5:40) 3198. But let's see that the sound of the trumpet does not frighten the horse of God. Peter says: We must obey God rather than men (Acts 5:29) 3199. Who also said to those who persecuted him: For we cannot help but say the things which we have seen and heard (Acts 4:20) 3200. The Horse of God, therefore, is not afraid of the sound of the trumpet, because the great preacher despised the threats of the powers that be and was not afraid of their persecution. 68. Let's watch God's other horse swallow the earth without fear of the sound of the trumpets. For it is written: Some Jews came from Antioch and Iconium and, when the Apostles preached boldly, they convinced the people to leave them, saying: they say nothing true, but they all lie. And, rousing the people, they stoned Paul and dragged him out of the city, considering him dead. When the disciples gathered around him, he got up and went into the city, and the next day he withdrew with Barnabas to Derbe. Having preached the Gospel to this city and having acquired quite a few disciples, they went back through Lystra, Iconium and Antioch, strengthening the souls of the disciples (Acts 14:19-22)... Consider, therefore, what threats can stop this horse, when even death itself cannot keep him from his intention. Behold, now he is covered with stones, and has not departed from the word of truth. He can be killed, but he cannot be overcome. He erupts out of the city as if dead. But a day later the same preacher is in another city, safe and sound. ABOUT! What noble humility this man has! How triumphant was his punishment! How triumphant is his patience! Rebuff helps his action: he is warmed up by blows to preach salvation, he is renewed by punishment and throws off the fatigue of labor. What tribulations can overcome one who is renewed from punishment? But this horse of God despises the arrows of the quiver, because he despises warnings of trouble; he overcomes the shaking spear because he strengthens his chest even against the wounds of open persecution; he breaks through the shield because he subdues opponents with words in a dispute; he swallows the earth because, according to the sermon, he transforms sinners in his own body: he does not stop when he hears the sound of the trumpet, because he tramples all the voices of threatening worldly prohibitions. But what has been said about his great labors is less than what has already been said (and which is undoubtedly more significant) - in these adversities he rejoices boldly. What follows: Verse 25. When he hears the trumpet, he says, “Bah” (Job 39:25) 3201. 69. These words also clearly reveal that in this place the Lord said about the intelligence of the horse. A brute animal cannot say “Wah,” but if it is said that a horse said so, one who is completely unable to speak, this emphasizes whom he denotes. “Wah” is a word of rejoicing. The horse, therefore, says “Wah” when he hears the sound of the trumpet, because every bold preacher, when he thinks that the trial of suffering is approaching, rejoices in strength and is not disturbed by the danger of the trial, because he rejoices in the triumph of victory. The horse, therefore, which says: "Wah" denotes the holy preacher who rejoices in the approaching suffering. But if a bold preacher seeks the glory of suffering, if he strives to joyfully go through the danger of death for the sake of the Lord, why then does Truth say to Peter, that bold preacher who strengthened the heart with accepted virtue in His name: Truly, truly, I say to you, when you were young, you girded yourself and walked wherever you wanted; and when you are old, you will stretch out your hands, and another will gird you and lead you where you do not want (John 21:18) 3202? How can he, who rejoices in his sufferings, being girdled by others, go where he himself does not want? But if we consider how the mind is shaken by approaching suffering and how it fears death, but still rejoices in the upcoming reward of the Kingdom, we understand those who willingly want to go through the danger of glorious suffering: because it is better to quickly rest in death than to endure fear, and finally see in the fruit of death what you have been looking for for a long time. 70. Let's see how Paul loves what he shies away from, and how he shies away from what he loves. He says: I have a desire to be dissolved and to be with Christ (Phil. 1:23) 3203. And, For to me to live is Christ, and to die is gain (Phil. 1:21). And yet he says: We, being in this hut, groan under the burden, not because we want to remain without clothing, but to be clothed, so that mortal things may be swallowed up with life (2 Cor. 5:4) 3204. So he yearns to die, and yet he is afraid of being deprived of his flesh. Why is this happening? Because, although victory makes him joyful forever, the punishment still worries him for the present: and although the love of the subsequent reward prevails, when the blow of sadness has the mind - it hurts. How a brave man girdles himself with weapons when the battle is now approaching, how he trembles, and hastens, and trembles, and is angry; it seems, through his pallor, as if he is afraid, but he is persistent in his determination; in like manner the holy man, when he sees himself approaching his sufferings, is at once trembling at the weakness of his character, and unshakable in the firmness of his hope; he trembles from the approaching death, and yet rejoices in life, since through death he will come to true life. For he cannot pass into the Kingdom except through the intervention of death; he doubts, so to speak, his confidence, and is confident in spite of his doubts; he fears with joy, and rejoices with fear; because he knows that he cannot receive the reward of peace without going through difficulties. Thus, when we want to ward off illness from our body, we drink a bitter cup for recovery, but we rejoice in it, knowing about subsequent recovery. For, since our body cannot otherwise achieve health, we are happy even with such a medicine that is terrible to drink. Therefore it is said: When he hears the trumpet, he says, “Vah”; Therefore, the bold preacher, having heard the message of suffering, trembles like a man from the violence of persecution, but at the same time, through the confidence of hope, rejoices from the reward of retribution. But he could not have remained steadfast in this trial of suffering if he had not anticipated this suffering, praying carefully in thought about it. The evil that is expected in wisdom is easily overcome by the mind that fights against it. A person is the less susceptible to adversity the better he prepares to accept them, knowing them in advance. The heavy burden of fear is often lightened by habit. Death itself, which often frightens us when it comes unexpectedly, gives us joy in cases where it has already been thought out. Therefore it is also lawfully added regarding this horse: He senses battle from afar (Job 39:25) 3205. 71. As if it were explicitly said: he overcomes every test at all because before the test he prepares his mind for it. “Sensing a battle from afar” is mentally preparing for misfortunes that are still far distant, which, if unexpected, may be insurmountable. Paul exhorted his disciples, sensing battle from afar, when he said: Examine yourselves, whether you are in the faith; examine yourselves (2 Cor. 13:5) 3206. It was as if he openly accused them, saying: Remember the trials of persecution, and, considering the innermost and secret thoughts of your hearts, discover whether the hearts can be preserved in the midst of suffering. Holy people feel this battle from afar, even living in the peace of the Church, they face the test of heresy, or the torment of persecution, which hangs over them from unbelievers. Who, while they live righteously, often humbly receive evil for good, and humbly bear insults so that in the event of persecution, their open enemies would find them more decisive, and the false brethren in the Church would not overcome them. For whoever deviates from patience under the wounds inflicted by tongues testifies to himself that he will not be able to withstand the swords of open persecution. Therefore, a man of God, training in today's trials, strengthens himself against future ones, and, passing small trials, strengthens himself against large ones; Therefore it is also correctly said about the horse of God that he senses battle from afar. And then follows: The calling of the generals, and the howling of the army (Job 39:25) 3207. 72. The commanders of the hostile side are the leaders of the errors about which the psalmist said: Discord has poured out over their princes, and their futility has led them astray, and caused them to wander in impassable places where there is no way (Ps. 106:40) 3208, and about which the Truth itself speaks: if the blind lead the blind, then both will fall into the pit ( Matthew 15:14) 3209. But these generals are followed by an army, that is, crowds of wicked people who submit to their wicked demands. It must also be remembered that He says that the generals call, and that the army howls; because those who rule over unbelievers or heretics encourage evil practices. But the crowd belongs to them, and therefore follows their commands without thinking, aggravating the madness of delusions, and, as they say, “howls” because it has an animal appearance. The word “howls” is right for wolves. And, as the ranks of the outcasts strive greedily to oppose the life and habits of the believers, they shout as if with a howl. The horse of God, therefore, senses from afar the calls of their generals and the howl of the army, when every holy preacher knows beforehand, either that the authors of error are capable of commanding against the elect, or how violently the multitudes of the wicked may rage against them. Paul sensed this call of the generals when he said: with sweet words and beautiful speeches they deceive the hearts of the simple (Rom. 16:18) 3210. He sensed the howl of this army when he said: after I am gone, fierce wolves will come in among you (Acts 20:29) 3211. Peter sensed the calls of the generals when he warned the disciples against certain persons, saying: out of covetousness they will entice you with flattering words (2 Pet. 2:3) 3212. He felt the howl of the army when he said: And many will follow their depravity, and through them the way of truth will be reproached (2 Pet. 2:2). 73. Since we have learned how each holy preacher and leader of the faith is depicted, let us now consider, under the figure of this horse, each individual soldier of Christ: even one who believes that he has not yet reached the fervor of preaching is also described by these words of the Lord, if he has already begun to live rightly; in order to understand from here how much he can be known to God, he who strives to achieve great things, if God does not neglect to speak about him significantly, even about his smallest actions. Let us repeat, therefore, the information that has been mentioned about the horse, and explain how the soldier of God grows, from small to great things, or by what steps he comes from the very lowlands to the very heights. Therefore it is said: Verse 19. Have you given strength to the horse and clothed its neck with neighing (Job 39:19) 3213? 74. To every soul over whom the Lord mercifully reigns, He bestows, first of all, the power of faith: about which Peter says that: your adversary the devil walks around like a roaring lion, looking for someone to devour. Resist him with firm faith (1 Peter 5:8-9). But neighing joins this force when the place about which it is written is occupied: with the heart they believe unto righteousness, and with their lips they confess unto salvation (Rom. 10:10) and further follows: Verse 20. Can you raise them up like locusts (Job 39:20) 3214? 75. Everyone who follows God is, in the beginning, like locusts raised up, because although in some of his actions he clings to the ground like a locust with his feet, in some of them he rises into the air on wings. At the beginning of transformation, it is a mixture of good and evil habits, while the new life is led in intention and the old life is still carried on by habit. And the less we suffer from the evil that has mixed with us over the past time, the more we fight against it every day, without ceasing. Also, the mistakes we have made, with the evil habit of which our mind anxiously enters into a struggle, strengthen us. And over time, worldly activities hurt us less than the newcomers who come, because they no longer remain within us. Accordingly, because the Lord graciously tolerates some of our shortcomings at the very beginning of our conversion, and is able to carry us the whole distance to heavenly things, by perfection, he raises us up at first, like locusts, because, although He lifts us up on high by His power, He still tolerates our falling into worldly affairs. It follows from this: The glory of his nostrils is horror. 76. Since a thing that is not visible can be detected by smell, the word “nostrils” rightly expresses the thoughts of our hope, with the help of which we already foresee in hope the coming judgment, although we do not yet see it with our eyes. But everyone who begins to live righteously, hearing that the righteous at the last judgment will enter the Kingdom, is joyful; but because he knows that some vices still remain in him, he fears the coming of this very judgment about which he begins to rejoice. For he sees his life as a mixture of good and evil, and his thoughts are confused with hope and fear alike. For when he hears what the joys of the Kingdom are, happiness immediately rises in his mind; and once again, when he ponders what the torments of hell are, fear immediately disturbs his mind. “The glory of the nostrils” is therefore well called “terror”, because a person is placed between hope and fear, while he sees in his mind the future judgment, he fears the same thing that he praises. This glory carries with it his horror; because, having begun good deeds, he rejoices in the hope of judgment, and, having not yet put an end to evil deeds, he is not free from anxiety. But in the meantime, he turns impatiently in his own consciousness, throwing away worries with great force, and, over time, leaving only peace in his mind, he strives with all his might to appear pure before the strict Judge. For he considers his fear of the presence of the Lord to be slavish; and, begins to understand that he cannot be afraid of the sight of his Father, and he does those things with the help of which He can recognize him as a son. He learns, therefore, to love his Judge with humble expectation, and, so to speak, through fear, he leaves fear. But he believes that fear arises in the heart due to carnal behavior, and therefore, first of all, he punishes his flesh with firm discipline. Therefore, after what has already been said, the glory of his nostrils is horror; is rightfully included: Verse 21. He digs the earth with his hoof (Job 39:21) 3215. 77. Digging the ground with a hoof is taming the flesh to strict abstinence. But the more the flesh is kept in strictness, the more fearless the mind becomes to rejoice in the hope of heaven. And this means that when the earth was dug up, he immediately joined in: He rejoices boldly. For since then he has firmly suppressed what rebels against him, and he rejoices boldly, trampling down those things that he craved in the temporary world; and the better his mind is disposed to seek heavenly things, the more strictly his body is restrained from unlawful desires. Solomon correctly said about this: diligently cultivate your field, so that later you can build your house (Proverbs 24:27) 3216. For he rightfully builds the house of his mind, which is the first to clear the field of his body from the thorns of vices; otherwise all virtues may be destroyed if the thorns of desires grow in the flesh. But anyone who is passionately involved in this battle discerns the machinations of the enemies more skillfully, and the more strictly he controls his body, as if it were an accomplice of the enemy. Where, after the wounded flesh and the joyful heart, is it rightfully shared: He goes to meet armed men (Job 39:21). 78. Armed enemies are unclean spirits, surrounded by countless intrigues against us. When they cannot persuade us to do what is wrong, they present it before our eyes under the guise of virtue, and cover themselves, so to speak, with their hands, so as not to appear before us in their naked malice. And we go to meet these armed men when we foresee their tricks from afar. To go forward, therefore, against armed enemies, after the ground has been dug up, means, after the pride of the flesh has been tamed, to learn to identify the machinations of unclean spirits. To go forward to meet an armed enemy after the ground has been dug up means, after the corruption of the flesh has been overcome, to participate in the struggle against spiritual vices. For those who are weak in the battle with themselves will fight in vain against temptations from without. And how can one who is subject to the sins of the flesh resist the sins of the spirit? Or how can he strive for a difficult victory over external temptations, one who still gives in to himself, in the internal battle with lust? 79. Or, of course, we go to meet armed enemies when, by the zeal of exhortation, we prevent their wiles even in the heart of another. We go, so to speak, from the place where we have been to another place, to meet our enemies, when we leave aside the care of ourselves, and keep the mind of our neighbor away from the approach of evil spirits. Therefore, it often happens that treacherous enemies tempt the soldier of God, who has already won the fight against them, more terribly, the more they see that he has greatly overcome them even in the heart of another; therefore, they attack him more strongly, and, as it were, call him back to protect themselves, and at this time they can more freely attack the hearts of others who were protected thanks to this soldier. And since they cannot overcome it, they try at least to make use of it, so that, while the soldier of God fights for himself with special effort, not himself, but at least the one whom he was in the habit of protecting, may perish. But his mind, unwaveringly directed towards God, despises the arrows of temptation and the fears of any horror. Relying on the help of grace from above, he is so eager to protect the wounds of his weakness so as not to harm others in the first place. Therefore it is also well added regarding this horse: Verse 22. He laughs at fear and does not shrink from the sword (Job 39:22) 3217. 80. He rejoices boldly because he has not yet succumbed to the fear of strong temptation. And he does not turn away from the sword, because, although temptations attack him, they have not yet forced him to abandon his concern for his neighbor. That is why Paul teaches us the example of decisive conversation, showing both the swords that he suffers from the enemy and how he does not turn away from these swords. He took away the sword of carnal temptation from the enemy after all the temptations of the flesh had already been overcome, he said: but I see another law in my members, warring against the law of my mind and making me captive to the law of sin that is in my members (Rom. 7:23). But he did not allow this sword, which he overcame in himself, to others, saying: Therefore let not sin reign in your mortal body, so that you should obey it in its lusts (Rom. 6:12). And again: Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry (Col. 3:5). He was also greatly struck by the sword of suffering, about which he himself speaks: I was much more in labor, immensely in wounds, more in prisons and many times at the point of death. Five times the Jews gave me forty stripes minus one; three times I was beaten with sticks, once I was stoned, three times I was shipwrecked, I spent a night and a day in the depths of the sea (2 Cor. 11:23–25). And other sufferings that he was able to endure, and we will get tired of even listing them. But out of love for his neighbor, he does not turn away from the sword, and having stated all these many things, he himself adds: But besides these extraneous things, I have a daily gathering of people, caring for all the churches (2 Cor. 11:28) 3218. The Horse of God, therefore, is attacked by the sword, and yet these blows cannot deter him from following his course, just as a brave soldier in trial, though he receives wounds from the enemy, yet saves others. But, against this chest of the heavenly warrior, the ancient enemy strives to field more weapons, the more he sees decisive contempt for himself. Therefore it also follows: Verse 23. Over him the quiver will rattle, the spear will shake, and the shield (Job.39:23) 3219. 81. Since he sees that the zeal of the holy mind helps others also to fight against him, he labors to wound him with the increased power of temptation. It often happens that those who rule others under them endure more severe temptations because if the leader himself fled, unable to withstand the temptations, the resisting stronghold of like-minded people associated with him can be dispersed without effort. Therefore, the cunning enemy, inventing wounds and blows against the heavenly warrior, cunningly wounds him with an arrow from his quiver, waving a spear in front of his face; that is, he hides some vices under the guise of virtue for him, and shows other temptations openly as they are. For where he sees weakness in the soldier of God, he does not place a veil of deception there. But where he notes that the soldier is resolutely opposed to him, he there, no doubt, manages to counter his forces by cunning. For when he sees any weakness in the flesh of a soldier, he openly places before his gaze the best temptation. But if he sees that the soldier is powerful against greed, he importunately offers the same desires, but not to him, but, for example, to take care of his family; and while the mind is directed to apparent piety, to the care of those for whom the soldier ought to care, it may secretly seduce him into sin, so that he desires wealth. The arrow thus insidiously attacks the horse of God when the cunning enemy hides vice under the guise of virtue. But the spear wounds in close combat when open evil tempts him, and he knows it. 82. But the heavenly warrior often confronts the enemy in both directions at the same time; the enemy attacks so that out of many blows, at least one hits the target. Therefore, a cunning enemy tries to strike when he is openly raging, and at the same time, hiding in ambush. So that while a warrior is frightened by an arrow from an ambush, he would be less attentive to the spear in front of his face; or, while he stands steadfastly with the spear in front of his face, he will be distracted and not notice the arrow fired from the ambush. For, for example, he often openly puts forward the temptation of lust, and suddenly refrains, immediately more insidiously suggesting pride that chastity has been preserved. And many note that they fell from the fortress of chastity into the pit of pride, and in pride, already neglecting to closely monitor their lives, plunged into the impurities of lust. That is, having first avoided the impurity of lust, they plunge, through high chastity, into pride. This is an example where, having escaped, so to speak, a spear that openly strikes, they receive a secret wound from an ambush with an arrow from the quiver. But God's horse overcomes the spear before his face as he tramples lust; and looks back at the arrow from ambush, when, in the purity of chastity, he holds himself back from pride. Solomon, who passed both tests, spoke well about the same thing: because the Lord will be your trust and will keep your foot from being caught (Prov. 3:26) 3220. The leg extends towards things that are directly in front of it. But the one who looks around does not see the things that are right in front of him. And again, the one who carefully watches to save his leg looks only in front of himself, and refuses to observe the danger from other sides. And while we perform acts of virtue before our face, we eagerly wait for our foot to set foot there; but when guilt secretly rises from this virtue, an arrow is secretly shot at us from the outside. And often, when we are afraid of guilt, we abandon virtue, that is, we look around, but no longer see how the leg will be placed in front. Therefore, it is well said: the Lord will be your trust and will keep your foot from being caught; because the soldier of God is protected by the shield of Divine grace, and, having looked around what dangers may await on all sides, he, moving forward, does not cease to scrutinize the steps before his face. And the cunning enemy, who is jealous of him because he sees that he cannot defeat the soldier either with a spear or with a quiver of arrows, opposes him with his shield; so that if he cannot pierce the chest of his opponent with a blow, he might at least hinder his progress by some obstacles. Therefore, he opposes certain difficulties to the soldier’s efforts, but even if he is not able to overcome them, he nevertheless resists him. Let's hear how God's horse resists so many temptations; Verse 24. Snorting furiously, he swallows the earth, and cannot stand when he hears the sound of the trumpets (Job 39:24) 3221. 83. The sound of the trumpet sounds for the horse when any sin, creeping close, attacks the mind of the chosen one in what he does boldly. But snorting furiously, he swallows the earth, because he awakens himself with furious ardor; and destroys, every day, those earthly things that he finds in himself. And he will not stand still at the sound of the trumpet, for he will carefully avoid all the evil that arises from the glory of his power. For he would stand still at the sound of the trumpet if he were afraid to do things that are right and began to do things that are wicked. But he is not afraid to act boldly, even in the presence of temptations sounding against him; Therefore, snorting furiously, he is not afraid and does not stand still at the sound of the trumpet. But often, when he sees that he is flourishing in virtues, he rejoices that he has overcome temptations. This also adds: Verse 25. When he hears the trumpet, he says, “Bah” (Job 39:25) 3222. 84. Own luck has fatally ruined many, and the long-lasting peace has produced many lazy people; and then suddenly the enemy strikes them to a greater extent, the more carelessly he finds them, long relaxed by peace. Therefore, holy people, when they note that they are advancing in great prosperity of virtues, rejoice that they also receive temptations, as a kind of special mercy of the heavenly dispensation; because they guard more firmly the prosperity of their virtues, the more humbly they acknowledge their own weakness in the face of attacking temptations. The horse, therefore, says "Wah" when he hears the sound of the trumpet, because, precisely, the warrior of God, when he contemplates the power of temptation pressing upon him, knows that this is a special mercy of the heavenly dispensation, and endures adversity even more firmly. And troubles and bad weather, therefore, will not overcome him, because they never attack him unexpectedly. He sees in advance in other circumstances that an attack is coming. Therefore it also follows: He smells battle from afar (Job 39:25). 85. “To smell the battle from afar” means to discern from previous things that the temptations of vices have succeeded. Therefore (as has been said more than once) a thing that is not visible is recognized by its smell. That is, to sense a battle from afar is to recognize both hidden evil and the breath of life in our thoughts. The Lord rightly speaks about the power of the aroma in praise of His Church, your nose is the tower of Lebanon (Song.7:5) 3223. We also distinguish between aromas and unpleasant odors with our nose. And what is signified by the nose, if not the foresight of the insight of the saints? But the watchtower is located on a high mountain so that the approaching enemy can be seen from afar. The nose of the Church is, therefore, rightly compared to the tower in Lebanon; because the far-sighted insight of the saints, located high, and peering anxiously and carefully in all directions, detects sin before it approaches; and, having carefully examined it from a distance, boldly avoids it. Therefore Habakkuk says: I will stand on the watchtower (Hab.2:1) 3224. Therefore, Jeremiah, convincing the soul of everyone, says: Set up a watchtower for yourself, place yourself there (Jer. 31:21) 3225. To place oneself in a watchtower means to know in advance, through sublime thoughts, the approaching battle of vices. And the soul of the chosen man places itself in the tower, when, firmly rooted in the world of virtues, it agrees not to rest in safety, but to carefully look out for the evil that lurks in ambush. 86. But he thinks, firstly, not to do evil, and secondly, not to do good things unceremoniously; and, after he has conquered wickedness, he strives also to subject his virtues to careful examination, lest they become the sin of pride if left unattended and unchecked. For, as has been said more than once before, evil often arises from good deeds, through negligence; if one watches with vigilant zeal, one can often see how arrogance grows from knowledge, cruelty from justice, carelessness from tenderness, anger from jealousy, laziness from gentleness. And by performing these good deeds, the vigilant person notes that these enemies, by these means, are able to rise up against him. For when he works diligently in acquiring knowledge, he at the same time carefully prepares his mind to combat arrogance. And when he wishes to justly punish the faults of offenders, he most skilfully avoids the severity of the punishment exceeding the measure of justice. When he shows affection, he carefully ensures that this does not lead to a loss of discipline. When he awakens himself in righteous jealousy, he takes special care that the flames of anger do not kindle him more than necessary. When he controls himself with great calm and gentleness, he is careful not to be chilled into stupor. Therefore, every shade in the thought of a spiritual soldier is revealed before he can hide in secret, and therefore it is rightly said about the horse of God: He senses the battle from afar. And he also knows that the crowd of iniquity will rush upon him if he allows a little sin to enter into him. Therefore it also follows: The calling of the generals, and the howling of the army (Job.39:25) 3226. 87. Among the tempting vices that fight against us in invisible temptations in the name of the pride that reigns over them, some of them go first, like generals, others follow in a crowd like an army. All vices do not occupy our heart at once and evenly. But while one of the major sins secretly makes its way into the heart, smaller and more numerous ones will immediately pour into it. For when pride, the queen of sins, has completely conquered the heart, it surrenders it to the seven main sins at once, as if to its generals. And these generals are already followed by an army, because, undoubtedly, others arise from these masters of sins in their hearts. We will present this better if we specifically list, as best we can, these leaders of the army. Pride is the root of all evil, about which it is said, as Scripture testifies: Pride is the beginning of all sin (Eccl. 10:1) 3227. But the seven cardinal sins, the first offspring born without a doubt from this poisonous root, are: vanity, envy, anger, despondency, greed, gluttony, lust. And because He grieved that we were captive to these seven sins of pride, our Redeemer came to the spiritual battle of our deliverance, full of the spirit of sevenfold grace. 88. But these several sins each have their own army against us. From vanity arise disobedience, boasting, hypocrisy, rivalry, stubbornness, disagreement, and arrogance. From envy arises hatred, gossip, slander, rejoicing over the misfortunes of one's neighbor, and longing for his prosperity. From anger quarrels, insults, shouting, indignation, and blasphemy are born. From despondency comes anger, cowardice, despair, laziness in following commands, and wandering of the mind in thoughts about forbidden things. From greed, betrayal, fraud, deceit, perjury, anxiety, violence and hardness of heart against compassion flourish. Gluttony spreads stupid joy, rudeness, obscenity, impurity, chatter, and lack of understanding. From lust comes blindness of mind, thoughtlessness, inconstancy, haste, selfishness, hatred of God, love for the present life, fear and despair of what is to come. The seven cardinal sins produce whole hordes of vices, and when they reach the heart, they bring, as we see, whole armies following them. But of these seven, five are spiritual, and two are carnal. 89. They are all so closely related to one another that they arise from one another. The first offspring of pride is empty glory, and when it enters a damaged mind it gives rise to envy. Because, no doubt, while he strives to gain power in an empty name, he feels jealousy against anyone else who has the opportunity to obtain the same. Envy also gives rise to anger, because the more the mind is riddled with the inner wound of envy, the more the gentleness of calm is lost. The hand of hostility is then applied to the one suffering from anger. Dejection also arises from anger, because the more agitated the mind is, the more it attacks itself with condemnation; and when the heart has lost the sweetness of calm and nothing supports it, then it drowns in grief. Dejection also gives rise to greed, because when the heart has lost the peace of joy within, it strives for external sources of consolation, and the more it desires to possess external things, the more it lacks inner joy. After them come two carnal vices, gluttony and lust. But it is clear to everyone that lust comes from gluttony, even in the very distribution of organs, the genitals are located under the stomach. And, therefore, when one of the organs is excessively pampered, the other, undoubtedly, also requires debauchery. 90. But it is well said that generals call, and armies howl, because the first vices mislead the mind, and enter as if under the guise of a reasonable reason, but the countless vices that follow them already push the mind to all kinds of madness, and confuse it, as if with animal noise. Vanity has a way of calling the heart, as if by the voice of reason, when it says, you must strive for great things, and then you will be able to surpass many in power, and you may be able to benefit greatly too. Envy also usually calls on the heart, as if with the voice of reason, when it says, why are you inferior to this or that person? why are you not equal to or superior to them? You are able to do such great things that they are not able to do! Therefore, they should not then be higher, much less equal to you. Wrath also has a habit of admonishing the conquered heart, as if with the voice of reason, when it says: what is being done cannot be endured patiently; nay, rather, to endure it patiently is a sin; because if you do not cling to resist these things with great indignation, they will then fall upon you without measure. Dejection also has a habit of admonishing the conquered heart, as if with the voice of reason, when it says: Why should you rejoice when you endure so much insult from your neighbors? It’s so sad and offensive that everyone spoke with bitter bile against you. Avarice also has a habit of admonishing the heart, as if with the voice of reason, when it says that it is not at all a vice that you desire to possess certain things; after all, you are not looking for an increase in the number of things, but are simply afraid of being in need; and what another hoards unrighteously, you yourself will save for a better goal. Gluttony also commonly admonishes the conquered heart, as if from a position of reason, when it says that God created all things in purity to be eaten, and he who refuses to fill himself with food, what else is he doing but rejecting the gift that has been given to him. Lust also has a habit of admonishing the conquered heart, as if from a position of reason, when it says, why should you not indulge in pleasure when you do not know what may happen to you? You should not waste the time you have in sadness; because you don't know how quickly it can pass by. For if God had not wanted people to unite in the pleasure of intercourse, He would not have created them as male and female at the very beginning of the human race. These are the calls of generals who, having been carelessly admitted into the hidden corners of the heart, immediately begin to persuade and exhort to do ungodly things. And the howling army actually follows them, because when the unlucky soul, once captured by the main vices, will then be driven to madness by multiplied iniquities and ruined with bestial cruelty. 91. But the soldier of God, as he tries skillfully to overcome the temptations of vices, senses the battle from afar; because, being in the vigilance of thought, and knowing that the commanders leading evil are trying to convince the mind, it detects from afar, as if by smell, the admonitions of these leaders. And because he sees the confusion of the subsequent lawlessness, foreseeing them from afar, he recognizes, as it is said, by the smell, and the howl of the army. Now we have learned that either a preacher of God, or any soldier in a spiritual test, is described in the story about a horse, let us now also consider the face under the image of a bird; We have learned what the power of a horse can do, now let's find out what the contemplation of a bird can do. For, as we heard in the description of the greatness of the horse, how much a holy man endures with patience against the attacks of vices, let us now learn under the guise of a bird how high he soars in contemplation. It follows from this: Verse 26. Did the hawk receive feathers according to your wisdom, and spread its wings to the South (Job.39:26) 3228? 92. Hardly anyone does not know that the hawk sheds its old feathers every year as new ones grow, and thus constantly receives updated plumage. Now we are not talking about the time when he first clothes himself in the nest, being very young. But now we are talking about annual plumage, which is renewed as the old feathers become loose. Anyone who keeps hawks at home knows that they need to look for dry, warm places to benefit from their new plumage. But wild hawks always spread their wings when the south wind blows, so that in the soft wind their wings heat up and so that the old feathers fall out. But when there is no wind, they make warm air for themselves by stretching and flapping their wings under the rays of the sun, and when the pores are thus open, the old feathers fall out and new ones appear. What then is the meaning of the hawk that receives its plumage in the south, if not the light of every holy man, when he is touched by the breath of the Holy Spirit, and, throwing off the habits of his old plumage, takes the form of a new man? As Paul advises, saying: Put off the old man with his deeds and put on the new (Col. 3:9-10) 3229. And again: but even if our outer man is decaying, our inner man is being renewed day by day (2 Cor. 4:16). But to shed old feathers means to give up the inveterate habits of former behavior and to adopt new ones, according to righteous living, to maintain a tender and simple feeling. The old plumage is heavy and weighs down, and the feathers of the new transformation grow to make the wearer easier to fly. 93. And He also says: spreads his wings to the South. To stretch our wings to the South means, upon the coming of the Holy Spirit, to open our hearts in confession, so that we no longer enjoy hiding ourselves in defense, but exposing ourselves to accusation. The hawk, therefore, receives its plumage when it stretches its wings to the south, because everyone clothes himself with the feathers of virtues when, in confession, he submits his thoughts to the Holy Spirit. For whoever has not presented his old deeds openly in confession cannot receive the deeds of a new life. He who does not know how to mourn what pulls him down is unable to produce what lifts him up. The very power of repentance opens the pores of the heart and pours out the plumage of virtues. And when the mind diligently lifts itself out of the inactivity of flabbiness, it receives the fresh newness of youth. Let it then be said to blessed Job: Has the hawk received feathers through your wisdom, and spread its wings to the South? That is, can you, for any of the elect, expand his wings in the breath of the Holy Spirit, so as to throw off the weight of old habits, and grow the feathers of virtues for a new flight? But the renewed pagans can also be designated by this hawk. As if this were clearly said to blessed Job: Behold, there will be a new plumage of virtues among the pagans, and they will cast off the old feathers of pride. It follows from this: Verse 27. Will the eagle rise at your command and make its nest for you in high places (Job 39:27) 3230? 94. In the Holy Scriptures, the word "eagle" sometimes refers to small evil spirits, robbers of souls, sometimes the forces of the present world, but sometimes either a very subtle understanding of the saints, or the Incarnate Lord swiftly flying over the things below. By "eagle" is meant the spirits that lie in ambush, as Jeremiah testifies, who says: Our pursuers were swifter than the eagles of heaven (Lam. 4:19) 3231. Our pursuers were swifter than the eagles of heaven, it is said, when wicked men performed so many things against us that they seemed even to surpass the powers of the air itself in the inventions of their malice. The word “eagle” can also be used to describe earthly power. Therefore it is said through the prophet Ezekiel: a large eagle with large wings, with long feathers, fluffy, motley, flew to Lebanon and removed the top from the cedar, plucked the top of its young shoots and brought it to the land of Canaan (Ezek. 17: 3-4) 3232. Under this eagle, who else, in truth, can be designated, if not Nebuchadnezzar, king of Babylon? Who, owing to the immensity of his army, is described as having enormous wings; for the multitude of his wealth as fluffy and full of feathers, and because of the countless things that he made the subject of his earthly glory, as a motley one. Who came to Lebanon and took the top of the cedar, and tore up its top shoot, because he attacked the majesty of Judah, and carried away the nobility of his kingdom, like the top of a cedar. And while he took captive the king's dearest offspring, he plucked, so to speak, the top of his young shoots. The word “eagle” also expresses either a subtle understanding of the saints, or the flight of the Ascension of the Lord. Therefore, the Prophet, describing that he saw the four evangelists in the guise of various living creatures, declares that they appeared to him in the guise of a man, a lion, a bull, and an eagle. Undoubtedly, the fourth of these, the eagle, signifies John, who left the Earth in his flight, because, according to his subtle understanding, he penetrated, having comprehended the Word, into the mystery. John himself does not object to these words of the Prophet in his Revelation, asserting: the first animal was like a lion, and the second animal was like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle (Rev. 4:7) 3233. And though these several points are well suited to each particular Evangelist, (while one teaches His human Nature, another, under the sacrifice of peace, suggests, as it were, the death of the calf; a third the might of His power, like the roar of a lion, and the fourth, seeing the Nativity of the Word, looks like an eagle at the rising sun;) or yet these four beasts may signify Him, their Head, of Whom they are members. For He is as Man, because He actually took on our nature; and the calf, because He patiently died for us; and a lion according to the power of His Divinity, by which He broke out of the streak of death which He passed through; and finally the eagle, because He returned to heaven from whence He came. He is therefore called man, because He is born in this being; a calf because it dies; a lion, after His Resurrection, and an eagle, after His Ascension into Heaven. But also the name “eagle” denotes a subtle understanding of the saints and their sublime contemplation. The eyes of an eagle are superior in the power of vision to all birds, so that even a ray of the sun hitting its eyes, due to their structure, cannot close them from the light. The eagle therefore takes flight at the command of God when the life of the believers, in obedience to the divine command, rises upward. And it is also said about him that he places his nest on the heights, because, despising earthly desires, he already feeds, in hope, from heaven. This puts his nest on high; because he does not build dwellings in the lowlands. This is what was said in the prophecy of Kenya Balaam: your dwelling is strong, and your nest is built on the rock (Numbers 24:21) 3234. The word "Kenya" means "possessing". And who are they who have real things, if not those who have experience in the ability to live in wisdom? And they have truly built for themselves a strong dwelling if they become, out of humility, like children in their own eyes and feed on the exaltation of Christ; if they feel weak, and give up the confidence of their mind to be desired by the high humility of the Savior who is known to them; if they do not strive for the things that are below; if they go through any thing, keeping their heart in flight. 95. Let's learn that the eagle builds his nest of hope in high places. It is said: But our citizenship is in heaven (Phil.3:20) 3235. And again: and he raised up with him, and seated him in the heavenly places in Christ Jesus (Eph. 2:6). He resides in high places, because in reality he fixes his thoughts on the high places. He does not want to lower his thoughts to low objects; he does not want, due to the lowness of human life, to live in low things. Paul was in prison when he witnessed that he was sitting with Christ in Heaven. And he was where he had already stopped his fiery mind, and not where the corruptible flesh was still supposed to linger. 96. This tends to be a special sign of the elect, that they know how to travel along the path of temporary life, with confidence in the hope that they will reach the heavenly world; so that they see all the things that are beneath them, and trample, through the love of eternity, everything that attracts in this world. Therefore, this is what the Lord says through the prophet to the soul that follows him: I will lift you up above the highest places of the earth (Isa. 58:14) 3236. Losses, insults, poverty, contempt - these are, so to speak, some of the lower places of the Earth, which even lovers of this world, when they walk along the broad path, bypass so as not to fall down, avoiding them. But the highest places on Earth are power, the flattery of subordinates, abundance of wealth, honor, and sublimity of dignity. And the one who still walks with low desires considers them great heights. But if the heart stops on the heavenly, one can immediately see how low those things are that seem high. For, as he who ascends a mountain, looks down for a while on all the other objects that are below, and advances his step to greater heights, and tending to fix his attention on things above, he sees that what at first he considered to be a height above him, when immersed in the groveling of desires, he subsequently sees to be below him, after great achievements in his ascent. The things which the Lord promises, saying: I will lift thee up above the high places of the earth, are the very things which He testifies to blessed Job that these are the things which He alone is able to do, saying: Will the eagle rise at thy command, and make his nest for thee in the high places? Then follows: Verse 28. He lives on the rocks (Job 39:28) 3237. 97. In the Holy Scriptures, when "rock" is mentioned in the singular, Who else is designated if not Christ? As Paul testifies, who says: But the stone was Christ (1 Cor. 10:4) 3238. But when "rocks" is spoken in the plural, His members are described, namely, the holy men who are sustained by His power. Whom the Apostle Peter undoubtedly calls stones, saying: you are built together as living stones into spiritual houses (1 Peter 2:5) 3239. This eagle, therefore, which raised the eyes of his heart to the rays of the true sun, is said to dwell in the rocks, because he settled in the inviolability of his opinions, on the sayings of the ancient and mighty fathers. For he carries in memory the lives of those who have already walked the path of the Lord; and, studying his powers in sublimity, he builds himself a nest of holy contemplation. And when he meditates in silence on their deeds and words, when he compares what the glory of temporal life is worth in comparison with eternal perfection, he sits, as it were, on rocks, and sees the lower places of the earth below him. 98. Rocks can also be understood as sublime forces of heavenly virtues, which the wind of our variability cannot move to and fro like trees. Because rocks placed at a height, they are freed from all movements of variability, and are attached to the solidity of their height, they become closer to eternity, to which they strive. When a holy man, therefore, despises the things of earth, he lifts himself up like an eagle to higher things; and, elevated by the spirit of contemplation, awaits the eternal glory of the angels, and becomes a stranger in this world, striving, after what he sees, only for things above. Therefore it is rightly said that he lives in the rocks; that is, according to the desire of the heart, he dwells among those heavenly virtues which, even by the power of their eternity, are fixed with such great strength that they cannot be bent in any direction by sin in changeability. Therefore the following is also added: And he lives on steep flints and in inaccessible mountains (Job.39:28) 3240. 99. Who else is that precipitous flint if not the most solid choirs of angels, which, although they have not preserved their integrity, still stand firmly in their own estate when the devil has fallen with his angels? They are steep because some of them fell, but some remained. And this remaining part stands in fact the hardest of all, like flint, but is interrupted because their number has decreased. The Savior came to restore this precipitousness, so that after saving the human race, he could restore these losses of angels, and, perhaps, enrich the heavenly country. Because of this gap, it is said by the Father: He purposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him (Eph. 1:9-10) 3241. For in Him those things are restored that are on earth, when sinners are transformed into righteous people. In Him those who are in heaven are restored, when humble men return and take the place from which the apostate angels fell through pride. But He says: inaccessible mountains, and without a doubt, those who are steep flints are themselves inaccessible mountains. The brightness of Angels is inaccessible to the hearts of sinners, because the more he fell to bodily pleasures, the more he closed his eyes to spiritual beauties. But he who, in close contemplation, rises upward by Divine grace, has already fixed his thoughts on the choirs of Angels, and remains on things above, in order to keep himself aloof from all groveling affairs, does not stop at contemplating the glory of angelic brightness, if he could not yet contemplate Him also, the One who is higher than the angels. Only the contemplation of Him is the only true refreshment of our mind. And that means, when He said that this eagle lives on the rocks, and lives on steep flints and in inaccessible mountains, He immediately added: Verse 29. From there he looks out for his food (Job 39:29) 3242. 100. That is, from these choirs of angels he directs the eyes of his mind to behold the glory of majesty on high: and not seeing Him, he is still hungry: and seeing Him, at last, he is satisfied. For it is written: Because his soul has labored, he must see and be satisfied (Is. 53:11) 3243. And again: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matthew 5:6). But who is the main food for our mind is clearly indicated when it is said: Blessed are the pure in heart, for they will see God (Matthew 5:8). And because, being burdened with corruptible flesh, we cannot see God as He is, we rightly partake: His eyes look far away (Job 39:29) 3244. 101. Whatever heights may be achieved during this life, he cannot yet simply see God in His real appearance, but only as if dimly, through glass. And when we look close to us, we see many details, but when we turn our vision further, we see only a vague silhouette. Since holy people, rising to the heights of contemplation, still cannot see God as He is, it is well said about this eagle: His eyes look far away. As if He said: They have resolutely directed their sensitivity to their intention, but they cannot see Him closely, the greatness and brightness of Whose they are not at all able to comprehend. The fog of our sins obscures us from the imperishable light, and this light can be seen in moderation, and cannot be seen as it is, therefore it appears as if in the distance. But if the mind were not supposed to see the light in any case, it would not see it from afar. But if the mind is already destined to contemplate this wonderful light, it would not truly be to see it through the fog. And since he is neither completely visible nor again completely hidden, it is rightly said that God can be contemplated from afar. 102. Let's look at the words of Isaiah and point out that they were spoken by the same Spirit. For when he described the virtues of an active life, saying: He who walks in righteousness and speaks the truth; who despises the gain of oppression, keeps his hands from taking bribes, stops his ears so as not to hear of bloodshed, and closes his eyes so as not to see evil (Isa. 33:15) 3245; he immediately added to what heights of contemplation he could rise through these steps of active life, saying: he will dwell on the heights; his refuge is inaccessible rocks; bread will be given to him; his water will not run dry (Isa.33:16) 3246. To dwell on the heights is to set our heart on the heavenly. And our heights are impregnable rocks when we look back at the commandments and examples of the mighty fathers, and separate ourselves from sycophancy of thoughts. Our heights are impregnable rocks, as we join in contemplating the Heavenly Choirs, and stand in the citadel of our heart, having driven out, as if placing beneath us, the unholy spirits that lie in wait. Then, too, bread is given to us, because our attention, raised in heavenly things, is renewed in the contemplation of eternity. Our waters also will not dry up, we are sure, because what the teaching about God here promises through hope is then given as a reward. For the wisdom of this world is not trustworthy, because it does not seem to remain unchanged after death. Our waters will not dry up, we are confident in them, because what the words of life teach us before death, they point out to us the same thing after death. Our eyes beheld the King in His beauty, because our Redeemer was beheld by everyone, even the outcast; but a select few are raised to behold the full height of His Divinity. To behold the servile form in which He was seen despised by the wicked is to behold, as it were, a disfigured King, but the King is seen by the elect in His full true beauty; therefore, overcoming themselves, they fix the eyes of their hearts on the very brightness of His Divinity. Even while in this life, they no longer see this earthly life, and this is actually so, because elsewhere it is said: They will see the earth from afar. By what He says here: the eagle will rise at your command and make its nest for you in high places, it is expressed that the eagle will dwell on heights. What is said here: He lives on the rocks, and he dwells on steep flints and in inaccessible mountains and is added: From there he looks out for his food, in another place it is said in the words: bread will be given to him; His water will not run dry, and it is promised with the words: your eyes will see the King in His beauty. And what is said here: His eyes look far away, is also added in another place: They will see the earth from afar. 103. Consider the exaltation of Paul's eagle, who ascended even to the third heaven, still inhabiting this life, and he still sees God from afar, who says: Now we see through a glass darkly, but then face to face (1 Cor. 13:12) 3247. And again: I do not count myself to have attained (Phil. 3:13) 3248. And he sees eternal things much less than they really are, and he knows that he cannot fully comprehend them; and he cannot convey, when preaching, to his weak listeners, those very things that even he is able to contemplate, as it were, only through a glass. That's why he speaks about himself as if about another person: he heard unspeakable words that a person cannot retell (2 Cor. 12:4) 3249. Even the mighty preachers, the most exalted ones, who have seen many aspects of the Truth, cannot convey it, because it is beyond the capabilities of weak listeners. Therefore, holy preachers, when they see that their listeners cannot understand the story of His Divinity, descend and speak only about the Incarnate Lord. And, therefore, here, too, after it is said about the eagle rising on high and looking from afar, it is immediately rightly added: Verse 30. Its chicks drink blood (Job 39:30) 3250. 104. As if it were explicitly said; He himself indeed feeds on the contemplation of His Divinity, but because his listeners cannot understand the mystery of the Divinity, they feed on comprehension from the blood of the Crucified Lord. To drink blood means to honor the Passion of the Lord. Therefore, Paul, who, as we said a little earlier, ascended to the mysteries of the third heaven, said to his disciples: I determined that you should know nothing except Jesus Christ and him crucified (1 Cor. 2:2) 3251. It is as if this eagle is clearly saying: I truly contemplated and received, as my food, the power of His Divinity from afar, but to you who are still young, I give the blood of only His Incarnation to drink. For whoever in his sermon is silent about the Mysteries of the Divine, but tells his weak listeners only about the Blood of the Cross, what else does he do if he does not feed his chicks with blood? But, because the soul of every holy preacher, when it is deprived of the weight of mortal flesh, will directly appear before Him, Who, of His own free will, gave himself up to death for our sake, and rose from the dead, communes with this eagle, and where the corpse is, there he is (Job 39:30). 105. The word "corpse" (carcase) comes from the word sunset (Casu). And the body of the Lord, not without reason, is called a corpse, like the sunset of death. And what is said here about this eagle: where the corpse is, there he is; this is the same thing that the Truth promised to souls when they depart from the body, saying: Where the corpse is, there the eagles will be gathered together (Luke 17:37) 3252, as if He had directly said: I, your Incarnate Redeemer, Who sits in the heavenly abode, will also exalt the souls of the elect to heaven, when I release them from the flesh. 106. But these words about the eagle: where the corpse is, there it is, can be understood in another sense too. Anyone who falls into mortal sin can rightly be called a corpse. For he who does not have the spirit of life-giving righteousness lies, indeed, without life. Therefore, every holy preacher flies in anxiety to the place where he thinks there are sinners, in order to show the light of revival to those who lie in the death of sin, and it is well said about this eagle: where the corpse is, there he is. That is, he hastens to the place where he sees the usefulness of preaching in order that, since he already lives the spiritual life, he may benefit others who lie in their death, and which he, as it were, devours with reproof, until, by transforming them from unrighteousness to innocence, he transforms them, like the eagle, devouring them, into his members. Therefore Paul, whom we have often cited for testimony, gathered at one time to Judea, at another time to Corinth, and to Ephesus, and to Rome, and to other cities, to proclaim the grace of eternal life to those who lay in the death of sin. Who else has he shown himself to be, if not an eagle, who, swiftly flying over everyone, is looking for a fallen corpse so that, while he is fulfilling the will of God in the conversion of sinners, he might find, so to speak, his own food in the corpse? The food of the righteous is also the conversion of sinners, about which it is said: Do not strive for the food that perishes, but for the food that endures to eternal life (John 6:27) 3253. Hearing, therefore, such numerous virtues of the saints, blessed Job was understandably surprised and remained silent with awe of admiration. Therefore it is said: Verse 31, 32. And the Lord continued and said to Job: Will he who competes with the Almighty still teach? He who reproaches God, let him answer Him (Job 39:31–32) 3254. 107. A holy man does not think that his merits are increased, he believes that his vices are cut off by the great weight of disasters. But since he knew that there was not a single vice in him, he believed that he had been unjustly struck down; and, grumbled at the blow. But the Lord, considering what he brought with him, and that he collected this not from the swelling of pride, but from the nature of his life, gently reproaches him, saying: will he who competes with the Almighty still teach? He who reproaches God, let him answer Him. It is as if He is clearly saying: Why did you, who have said so much about your own behavior, become silent when you learned about the lives of the saints? To doubt My blows, whether they are fair or not, is to blame Me. And you correctly declared your own good qualities, but you did not know the motives for these disasters. May you no longer have anything in yourself that needs correction, there is something in you that needs to be increased. But, behold, you have learned from My narrative to what heights I raise many. You knew your own height, but you did not know the height of others. When you hear about the merits of others, answer Me if you can. But we know that he who, while doing good deeds, does not look at the virtues of his brothers, extinguishes the eyes of his heart through the darkness of pride. But, on the other hand, he who carefully weighs the good qualities of others illuminates his own actions with a powerful ray of humility; because when he sees what he has done himself, done by others and even better, he keeps his head down, and does not swell with pride, which strives to grow. Therefore it was said by the voice of God to Elijah, when he thought that he was the only one: I left seven thousand people who did not bow the knee to Baal (1 Kings 19:18) 3255; so that, knowing that he is not at all the only one, he can avoid the boasting of pride that might arise in him from his peculiarity. Blessed Job, therefore, is not accused of having done anything wrong, but is told of the good deeds of others so that, while he knows that there are others also equal to him, he can humbly submit to Him Who is the Most High. But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the strong things. Will the unicorn want to serve you and spend the night at your manger? Like a gold ring in a pig's nose, a woman is beautiful and reckless. I say to the foolish: “Do not be foolish,” and to the wicked: “Do not lift up your horns, do not lift up your horns high, (do not) speak (against God) stiff-necked.” I couldn't find the corresponding quote. Jesus said to His disciples: Truly I say to you, it is difficult for a rich man to enter the Kingdom of Heaven. Hearing this, His disciples were greatly amazed and said: So who can be saved? And Jesus looked up and said to them, “With men this is impossible, but with God all things are possible.” They, having reached the point of insensibility, gave themselves over to debauchery so that they commit all uncleanness with gluttony. Can you tie a unicorn to a furrow with a rope and will he begin to harrow the field behind you? Will you trust in him, because his strength is great, and will you give him your work? Will you believe him that he will return your seeds and put them on your threshing floor? Did you give beautiful wings to the peacock and feathers and fluff to the ostrich? Woe to you, scribes and Pharisees, hypocrites, for you are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and all uncleanness; So, on the outside, you seem righteous to people, but inside you are filled with hypocrisy and lawlessness. Sons of husbands! How long will my glory be in reproach? How long will you love vanity and seek lies? The beasts of the field will glorify Me, the jackals and the ostriches... He leaves his eggs on the ground... ... and warms them on the sand, ... ... but dust will be food for the serpent: they will not cause harm or harm in all My holy mountain, says the Lord. Not so - the wicked (not so): but they are like dust swept away by the wind (from the face of the earth). and forgets that the foot can crush them and the beast of the field can trample them. ... and no wild beast will come upon him; he will not be found there, but the redeemed will walk. Beloved! do not imitate evil, but imitate good. He who does good is from God; but he who does evil has not seen God. When you enter the land that the Lord your God is giving you, then do not learn to do the abominations that these nations have done. But I am afraid that, just as the serpent deceived Eve with his cunning, so your minds may be damaged, deviating from the simplicity in Christ. Be sober and watchful, because your adversary the devil walks around like a roaring lion, looking for someone to devour. Resist him with firm faith, knowing that the same sufferings happen to your brothers in the world. he is cruel to his children, as if they were not his own... for now we are alive as you stand in the Lord. God is my witness, whom I serve with my spirit in the gospel of His Son, that I constantly remember you, always asking in my prayers that the will of God may one day prosper me to come to you, for I greatly desire to see you in order to impart to you some spiritual gift for your strengthening. I thank God, Whom I serve from my ancestors with a clear conscience, that I constantly remember you in my prayers day and night, and I wish to see you, remembering your tears, so that I may be filled with joy. Therefore, I ask you not to lose heart at my tribulations for your sake, which are your glory. And He stretched out, as it were, a hand, and took me by the hair of my head, and the spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerusalem to the entrance of the inner gate facing the north, where the idol of jealousy was placed, arousing jealousy. ... and does not fear that his work will be in vain. There they will fear fear, (where there is no fear) for God is among the generation of the righteous. Give to everyone who asks you, and do not demand back from the one who took what is yours. So, anyone of you who does not renounce everything that he has cannot be My disciple. because God did not give him wisdom and did not give him meaning. and when he rises to the heights, he laughs at the horse and his rider. And the armies of heaven followed Him on white horses, clothed in fine linen, white and clean. save me from the mouth of the lion and from the horns of the unicorns; when you hear, deliver me. Saul, still breathing threats and murder against the disciples of the Lord, came to the high priest and asked him for letters to Damascus to the synagogues, so that whoever he found following this teaching, both men and women, would be tied up and brought to Jerusalem. ...Saul, Saul! Why are you persecuting Me? He said: Who are you, Lord? The Lord said: I am Jesus, whom you are persecuting. It's hard for you to go against the grain. Then, fourteen years later, I again went to Jerusalem with Barnabas, taking Titus with me. I walked by revelation, and suggested there, and especially to the most famous, the gospel that I preached to the pagans, whether I am struggling or have struggled in vain. Now I rejoice in my sufferings for you and make up for the lack in my flesh of the sorrows of Christ for His Body, which is the Church. Ananias answered: Lord! I have heard from many about this man, how much evil he did to Thy saints in Jerusalem. but I subdue and enslave my body, so that, while preaching to others, I myself may not remain unworthy. 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. He leaves his eggs on the ground and warms them on the sand. ... But hope, when it sees, is not hope; for if anyone sees, what can he hope for? Did you give the horse strength and clothe his neck with mane? Do not be like a horse, like a foolish mule, whose jaws must be bridled with a bridle and bit so that they obey you. These are fattened horses: each of them neighs at the other’s wife. I saw slaves on horses, and princes walking like slaves. Because of Your rebuke, O God of Jacob, both the chariot and the horse took a nap. Dan will be a serpent on the road, an adder on the way, biting the horse's leg, so that his rider will fall backward. I hope for your help, Lord! The horse is prepared for the day of battle, but victory comes from the Lord. You and Your horses paved the way across the sea, through the abyss of great waters. Orders were worn on a chain like a necklace. for this is a beautiful wreath for your head and an ornament for your neck. Can you scare him away like a locust? ... and ate locusts and wild honey. And all the people answered with one voice, saying, “Let us do all that the Lord has spoken” (and be obedient). And Moses reported the words of the people to the Lord. and all the children of Israel murmured against Moses and Aaron, and the whole congregation said to them: Oh, that we had died in the land of Egypt, or that we had died in this wilderness! and the heights will be scary to them, and there will be horrors on the road; and the almond tree will blossom, and the grasshopper will grow heavy, and the caper will crumble. For a man is leaving for his eternal home, and mourners are ready to surround him in the street. The locusts do not have a king, but they all act harmoniously. And Moses stretched out his rod over the land of Egypt, and the Lord brought an east wind over the land, which continued all that day and all night. Morning came and the east wind brought down the locusts. And the locusts fell upon all the land of Egypt and lay throughout the whole land of Egypt in great multitudes: there had never been such locusts before, and there will never be such after this; it covered the face of the whole earth, so that the earth was not visible, and it ate up all the grass of the earth and all the fruit of the trees that had survived the hail, and there was no greenery left on the trees or on the grass of the field in all the land of Egypt. I disappear like a retreating shadow; they drive me away like a locust. ... The snoring of his nostrils is horror. smoke comes out of his nostrils, like from a boiling pot or cauldron. Stop relying on a man whose breath is in his nostrils, for what does he mean? For I am already becoming a victim, and the time of my departure has come. I have fought the good fight, I have finished my course, I have kept the faith; and now there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me on that day; and not only to me, but also to all who loved His appearance. Finally, my brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is admirable, if there is any excellence or if there is anything worthy of praise, think about these things. What you have learned, what you have received and heard and seen in me, do it, and the God of peace will be with you. And Isaac dug again the wells of water that had been dug in the days of Abraham his father, and which the Philistines had filled up after the death of Abraham; and he called them by the same names that his father called them. And he said to me: Son of man! dig through the wall; and I dug through the wall, and there was some kind of door. Go to the rock and hide yourself in the earth from the fear of the Lord and from the glory of His greatness. ... and admires strength; goes towards the weapon. For when we came to Macedonia, our flesh had no peace, but we were oppressed from everywhere: attacks from without, fears from within. No evil will befall the righteous, but the wicked will be filled with evil. The wicked flees when no one is pursuing him; but the righteous is bold like a lion. In Damascus, the regional governor of King Aretas guarded the city of Damascus to capture me; and I was lowered from the window along the wall in a basket and escaped his hands. But Paul answered and said, What are you doing? Why are you crying and breaking my heart? I not only want to be a prisoner, but I am ready to die in Jerusalem for the name of the Lord Jesus. But I do not look at anything and do not value my life, just to finish my race with joy and the ministry that I received from the Lord Jesus, to preach the Gospel of the grace of God. he laughs at danger and does not shy away from the sword. Who will separate us from the love of God: sorrow, or distress, or persecution, or famine, or nakedness, or danger, or the sword? ... the quiver sounds above him, the spear and javelin sparkle. Because He loosed my reins and struck me... ... the spear and javelin sparkle. for which I suffer even to the point of being imprisoned, like a villain; but there are no bonds for the word of God. in impetus and rage he swallows the earth and cannot stand at the sound of the trumpet. ...you will return to the ground from which you were taken, for dust you are and to dust you will return. ... calling the Apostles, they beat them and, forbidding them to speak about the name of Jesus, released them. ... must obey God rather than men. We cannot help but say what we saw and heard. at the sound of a trumpet he makes a voice: hoo! hoo! ... Truly, truly, I say to you, when you were young, you girded yourself and went where you wanted; and when you are old, you will stretch out your hands, and another will gird you and lead you where you do not want to go. I am attracted by both: I have a desire to be resolved and to be with Christ, because this is incomparably better. For we, being in this hut, groan under the burden, because we do not want to be undressed, but to be clothed, so that what is mortal may be swallowed up with life. ... and senses battle from afar, ... Test yourselves to see if you are in the faith; examine yourselves. Or do you not know yourselves that Jesus Christ is in you? Unless you are what you are supposed to be. ...loud voices of the leaders and shouting. He pours out dishonor on princes and leaves them to wander in the wilderness where there are no paths. leave them alone, they are blind leaders of the blind; and if a blind man leads a blind man, both will fall into a pit. For I know that after I am gone, fierce wolves will come in among you, not sparing the flock. And out of covetousness they will entice you with flattering words; judgment has long been ready for them, and their destruction does not sleep. Can you scare him away like a locust? ... digs the ground with his foot and admires the strength; goes towards the weapon. Do your work outside the house, finish it in your field, and then build your house. In addition to extraneous adventures, I have a daily gathering of people, caring for all the churches. for the Lord will be your trust and will keep your foot from being caught. at the sound of a trumpet he makes a voice: hoo! hoo! and from afar he senses the battle, the loud voices of the leaders and the cry. your neck is like a pillar of ivory; your eyes are the lakes of Heshbon, which are at the gates of Bathrabbim; your nose is the Tower of Lebanon, facing Damascus; 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; ... Does the hawk fly with your wisdom and guide its wings to the noonday? ... having put off the old man with his deeds and put on the new, ... Is it at your word that the eagle ascends and builds its nest on high? Those who pursued us were faster than the eagles of heaven; ... Say: This is what the Lord God says: a large eagle with large wings, with long feathers, fluffy, colorful, flew to Lebanon and took the top off a cedar tree, plucked the top of its young shoots and brought it to the land of Canaan, and laid it in the city of merchants. And the first living creature was like a lion, and the second living creature was like a calf, and the third living creature had a face like a man, and the fourth living creature was like a flying eagle. And he saw the Kenites, and uttered his parable, and said, Thy dwelling is strong, and thy nest is laid on the rock. Our residence is in heaven, from where we await the Savior, our Lord Jesus Christ, ...and I will bring you up to the heights of the earth... and build yourselves into a spiritual house, like living stones... ... and spends the night on the jagged cliffs and in inaccessible places. having revealed to us the mystery of His will according to His good pleasure, which He first intended in Him, in the dispensation of the fulness of times, in order to unite all things in heaven and on earth under the head of Christ. looks for food from there... He will look at the feat of His soul with contentment; through the knowledge of Him, He, the Righteous One, My Servant, will justify many and bear their sins on Himself. ... his eyes look far away. One who walks in righteousness and speaks the truth; he who despises the gain of oppression, keeps his hands from taking bribes, stops his ears so as not to hear of bloodshed, and closes his eyes so as not to see evil. he will dwell on the heights; his refuge is inaccessible rocks; bread will be given to him; his water will not run out. Now we see as if through a dark glass, fortune-telling, but then face to face; Now I know in part, but then I will know, even as I am known. Brethren, I do not consider myself to have attained; but only by forgetting what is behind and reaching forward. that he was caught up into paradise and heard unspeakable words that cannot be uttered by man. for I have determined to know nothing among you except Jesus Christ, and him crucified. To this they said to Him: Where, Lord? He said to them, “Where the corpse is, there the eagles will also gather.” Do not strive for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give you, for the Father, God, has set His seal on Him. And the Lord continued and said to Job: Will he who competes with the Almighty still teach? He who reproaches God, let him answer Him. However, I left among the Israelites seven thousand (husbands); All these knees have not bowed before Baal, and all these lips have not kissed him.