6. The riches of this 'foolish' one 'the thirsty drink,' in that by the streams of Sacred Writ, which the Jewish people possessed in the display of pride, the converted minds of the Gentiles are watered. And hence it is said to those same persons by the Prophet, Ho, every one that thirsteth, come ye to the waters; and he that hath no silver, come ye . [Is. 55, 1] For that the divine oracles are denoted by the word 'silver,' is testified by the Psalmist in these words, The words of the Lord are pure words, as silver tried in the fire . [Ps. 12, 6] They then that 'have no silver,' are bidden to the 'waters,' in that the Gentile world which had never received the precepts of Holy Writ, is satisfied with the outpouring of Divine Revelation, which they now drink of the more eagerly, in proportion as they thirsted for it long time in a state of drought. Thus the very same Divine oracles are called at once 'harvests' and 'riches;' 'harvests,' because they refresh the hungering soul; 'riches,' because they array us in a rare richness of moral excellences. The same things are said both to be 'eaten,' and to be 'drunk,' for this reason, that whereas there are certain things therein that are obscure, which we understand not without they be interpreted, these same we in a manner swallow eating; and whereas certain other things indeed, that are easy to be understood, we so take as we find them, these we drink as if unchewed, in that we swallow them unbroken. These things we have run through in brief mode under their mystical signification, lest perchance we might seem to have passed over any thing; but because they could not be the friends of blessed Job, except in some points they also shone conspicuous for high moral worth, it remains that in their words we examine the force of their import in a moral sense, that, whilst the weight and substance of their speech is made out, it may be shewn what sort of teaching they were masters of.
Ver.3. I have seen the foolish taking root, but suddenly I cursed his beauty.
[vi] [MORAL INTERPRETATION]
7. 'The foolish' is as it were made fast in the earth by 'taking root,' in that he is fixed in the love of earth with all his heart's desire. And hence Cain is recorded to have been the first that builded a city in the earth, that it might be plainly shewn, that that same man laid a foundation in the earth, who was turned adrift from the firm hold of our heavenly country. The foolish man as it were lifts himself up by 'taking root,' when he is buoyed up in this world with temporal good fortune, so that he obtains whatsoever he desires, is subject to no crosses, prevails against the weak without meeting with resistance, gainsays those that do well with authority, is ever attaining to better circumstances by means of worse practices, so that from the very cause that he is forsaking the path of life, he lives for the time the happier. But when the weak see that the wicked flourish, they are alarmed, and being troubled in their own breasts by the prosperity of sinners, they inwardly falter in the mind's footsteps. It was the likeness of these same that the Psalmist took when he declared, But as for me, my feet were almost gone, my step, had well nigh slipped; for I was envious at the sinner, when I saw the prosperity of the wicked . [Ps. 73, 2. 3.]
8. But when the strong see their glory, they forthwith fix their minds upon the punishment which is to follow after that glory, and with deep thought of heart within they contemn that, which swells the proud without with the bigness of empty inflation. It is then well said, I have seen the foolish taking root, but suddenly I cursed his beauty . For to 'curse the beauty' of the fool is to condemn his glory by an advised sentence, for he is the more frightfully drowned in torments, the higher he is lifted up in sins; for the being lifted up is transient, but the being punished is perpetual; for he, that meets with honour on his road, will meet with condemnation on his arrival; and he is as it were coming to a prison through pleasant meadows, who is going on to ruin through this world's prosperity. But it is to be observed, that, when he says that he 'cursed the beauty of the fool,' he directly adds, suddenly ; for it is the way with man's weak mind to vary according to the modification of the objects which it beholds. Thus it often happens that his judgment is led by the mere appearance of the object presented, and his bias and feeling are framed according to the thing which is before his eyes. For often persons, while they see the glory of certain individuals, are charmed with the appearances thereof, and account it something great, and heartily wish they might themselves obtain the like; but when they see the children of glory severally either overthrown of a sudden, or perchance even brought to death, they acknowledge with a sigh that human glory is altogether nought, so as to exclaim at once, 'See what a nothing is man!' Which indeed they would say with more propriety, if when they saw man in possession of glory, then thinking of his destruction, they had felt that transitory power is nought. For it is then that we are to reflect what a nothing human exaltation is, when by its successes it mounts above others; then we ought to reflect with what speed happiness will flee away, when it flourishes, as if for ever, before the eyes of men. For that the glory of a perishable being is nothing in the actual hour of death, any of the weak sort can presently consider. For then even they hold it cheap, who even until death follow after it with affection. So that it is well said , I have seen the foolish taking root, but suddenly I cursed his beauty . As if he said plainly; 'Against the beauty of the foolish I admitted no delay in my cursing, for as soon as I discerned it, I saw along with it the punishment that comes after; for I should not have cursed suddenly, if any delight in that glory had kept hold of me, but I cursed without tardiness, for beholding his punishments which are destined to endure, I condemned his power without hesitating.' But because in every case the more the wicked make way in this world, the greater numbers they drag to destruction, it is rightly subjoined, Let his children be [al. his children shall be ] far from safety . For the children of the foolish one are they, that after his copy are brought forth in this world's ambition; who truly are so much the further from safety, in proportion as in the practice of iniquity they are stricken by no infirmity. Of these it is well added,
Ver. 4. And they shall be crushed in the gate; neither shall there be any to deliver them.
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9. For as the entrance of a city is called the 'gate,' so is the day of Judgment the gate of the Kingdom, since all the Elect go in thereby to the glory of their heavenly country. And hence when Solomon saw this day approaching for the recompensing of Holy Church, he said, Her husband is known in the gates, when he sitteth among the elders of the land . [Prov. 31, 23] For the Redeemer of mankind is the 'husband' of Holy Church, Who shews Himself 'renowned' in the gates. Who [ a.b.c.d . 'because he'] first came to sight in degradation and in mockings, but shall appear on high at the entering in of His kingdom: and 'He sitteth among the elders of the land,' for that He shall decree sentence of condemnation together with the holy preachers of that same Church, as Himself declares in the Gospel, Verily I say unto you, Ye which leave followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel . [Matt. 19, 28] Which same Isaiah also foretelling long before uses these words, The Lord will enter into judgment with the ancients of His people . [Is. 3, 14] Of these gates Solomon says again, Give her of the fruit if her hands, and her own works shall praise her in the gates . [Prov. 31, 31] For Holy Church then receives of 'the fruit of her hands,' when the recompensing of her labours lifts her up to the entertainment of heavenly blessings, for her 'works then praise her in the gates,' when the words are spoken to her members in the very entrance to His kingdom; For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me . [Matt. 25, 35] The children then of this foolish man are lifted up before 'the gate,' but ' in the gate they shall be crushed;' in that the followers of this world carry themselves proudly in the present life, but in the very entrance of the kingdom they are struck with an everlasting visitation. And it is well added, Neither is there any to deliver them. For 'Truth' delivers from eternal woe those whom in temporal weal She straitens by discipline. He, then, that now refuses to be straightened, is left then without the means to be 'delivered,' For Him, Whom they care not to have as a Father in training, the wicked in the season of their calamity never find a deliverer in succouring. It proceeds;
Whose harvest the hungry one shall eat up.
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10. Even the foolish man has a 'harvest,' when any wicked man is vouchsafed the gift of a right understanding, is instructed in the sentences of Holy Writ, speaks good words, yet never in any wise does the thing that he says; gives forth the words of God, yet does not love them; by his praise magnifies them, by his practice tramples on them. Thus because this foolish man both understands and speaks that, which is right, yet does not love this in his doings, while he has a harvest, he goes starving. Which same 'the hungry eateth up,' in that he, who pants after God with holy desires, learns what he hears, and practises what he has learnt. And, whilst he is invigorated by the right preaching of a wrong teacher, what else is this than that he is filled with the produce of the foolish? Did not 'Truth' charge His 'hungry ones' to eat up the 'harvest' of the foolish, when, they being inflamed by holy desires, He charged them concerning the Pharisees, saying, All therefore whatsoever they bid you observe, observe and do; but do not ye after their works . [Matt. 23, 3] As though He said plainly; 'By speaking they rear the harvest of the word, but by evil living they touch it not. Let this harvest then be the refreshment for your hunger, for it is for you that they reserve it in their own infatuated loathing.' And it is well added,
Ver. 5. And the armed man shall seize him.
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11. For our old enemy is conquered as an unarmed man, when, by openly prompting evil things to the mind of man, he aims to destroy all the good together. But he comes 'armed,' when, leaving some good things untouched, he covertly works the ruin of others. For often he does not tempt some people in the understanding, nor oppose them in their meditation on Holy Writ, yet he undoes the life of those in practice, who, while they are praised for the excellence of knowledge, neglect to have regard to the shortcomings of their works, and while the mind is decoyed in the delightfulness of good esteem, no remedy is applied to the wounds of the life; and thus the 'armed' enemy has swallowed up this man, whom under the cloak of deceit, whilst leaving on one side, he has got the better of on another. It goes on,
And the thirsty shall drink [so. V.] his riches.
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12. Often the foolish man has a fountain of inward liquid, but he does not drink thereof; in that he is vouchsafed parts to understand, yet he disdains to acquaint himself with the sentences of Holy Writ by the reading of them; he knows that he has ability to understand by studying, yet he gives over in disdain all study of the lessons of truth. 'The riches' of the mind too are the words of Divine utterance, yet the foolish man regards these riches with his eyes, while he never applies them to the purpose of his own adornment. For on hearing the words of the law he sees indeed that they are great, yet he does not put himself to pains to understand them with any earnestness of love. But, reversely, another man has a thirst, but has not ability; love draws him to meditation, but the dulness of his sense withstands him, and often in the science of the Divine law, he from time to time finds out that by application, which the man of parts remains ignorant of from carelessness. Thus 'the thirsty drink up the riches of this foolish man,' as often as those precepts of God, which the quickwitted know nothing of from disdaining them, the duller sort follow after with warm affection. In these verily the eye of love lights up the shades of dulness; for thirst uncloses that to the slower sort, which disdain shuts up to the quicker. And they for this reason get to the depths of understanding, because they do not scorn to practise even the very least things that they have learnt, and while they aid the understanding with the hands, they lift themselves above the level of the clever. Hence it is well said by Solomon, The lizard climbeth with his hands, and is in kings' palaces . [Prov. 30, 28] For commonly 'birds,' which have a wing that lifts them up to fly, dwell in the bushes, and the 'lizard,' which has no wings for flying, 'climbing with hands,' occupies the abode of royalty, in that often any that are quickwitted, while they grow slack from carelessness, continue in bad practices, and the simple folk, which have no wing of ability to stand them in stead, the excellency of their practice bears up to attain to the walls of the eternal kingdom. Whereas then 'the lizard climbeth with his hands,' he 'is in kings' palaces;' in that the plain man, by earnestness of right practice, reaches that point, whereunto the man of ability never mounts. But having heard this, a question occurs to our mind, wherefore either the gift of understanding is bestowed on a heedless man, or any earnest mind is hindered by its slowness? To which an answer is speedily given, in that it is forthwith added,
Ver. 6. There is nothing in the earth without cause. [so Vulg.]
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13. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore 'there is nothing in the earth without cause,' since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said, There is nothing in the earth without cause , it is fitly added thereupon,
Neither doth trouble spring out of the ground.
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14. For 'trouble springeth out of the ground,' as it were, when man, being created after the image of God, is scourged by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that 'trouble springeth not out of the ground,' since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man testifies concerning God, And the world shall fight with Him against the unwise . [Wisd. 5, 20] For 'the world fights with the Lord against the unwise,' when even the very contrariety of the elements does service in the chastisement of offenders. Yet neither doth 'trouble Spring out of the ground,' for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. 'Trouble does not spring out of the ground,' for chastisement never a whit springs from that creature that strikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment. And hence it is justly subjoined,
Ver. 7. Man is born to labour, and the bird to flying.
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