44. He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means always the case in this life, namely, that He renders to each man according to his work, and according to his own ways. [see Rev. 22, 12. 2 Cor. 5, 10.] For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. [Eccles. 8, 14] God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, Eliu rightly subjoins,
Ver. 12. For truly God will not condemn without cause, nor will the Almighty subvert judgment.
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45. The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some respect without cause, since sin was not blotted out, but merit increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. It follows,
Ver. 13. Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made?
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46. In order, namely, that thou mayest understand, No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating. But these points are brought together, in order that he might plainly point out, that if Almighty God does not neglect to govern by Himself the world which He created, He most certainly governs aright that which He created aright; that He does not order in unmercifulness that which He fashioned in mercy; and that He Who provided for their being before they were made, does not forsake them after their creation. Because then He is present to rule, Who was the First Cause at their creation, He therefore does not omit to take care of us. Whence also he fitly subjoins,
Ver. 14. If he hath directed his heart towards Him, He will gather to Himself his spirit, and his breath.
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47. The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath. He uses, namely, spirit for inward thoughts, but breath, which is drawn through the body, for outward actions. For God, then, to draw the spirit and breath of man to Himself, is for Him so to change us both within and without, to turn towards Him in our desires, that nothing outward may any longer please the mind, and that the flesh (even if it wishes it) may not endeavour to attain any inferior object; but that the whole man may have its inward desires kindled towards Him from Whom it springs, and may bind itself closer to Him without, by self-control. Whence also he fitly subjoins,
Ver. 15. All flesh shall fail together, and man shall return to ashes.
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48. For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted me, I did penance, and after Thou hadst shewed to me, I smote my thigh. [Jer. 31, 19] For what is understood by the thigh, but carnal pleasure? And what his saying, After Thou hadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said, I no longer live, but Christ liveth in me. [Gal. 2, 20]
49 . Eliu also properly subjoined in this place, And man shall return to ashes. For every one who is involved in sin, forgets his mortal condition, and while he is still puffed up with pride, remembers not that he is earth. But when, after the grace of his conversion, he is touched with the spirit of humility, what does he call to mind that he is, but ashes? David had already returned to ashes, when he said, Remember, Lord, that we are dust. [Ps. 103, 14] And Abraham had returned to ashes, saying, I will speak to my Lord, though I am dust and ashes. [Gen. 18, 27] And though death had not yet dissolved their living flesh unto earth, yet in their own opinion they were that, which they foresaw without doubt they were about to be. Hence it is said in another place, Thou wilt take away their breath, and they will fail, and will return to their dust. [Ps. 104, 29] But what is meant by their breath, but the breath of pride? Let their breath then be taken away, that they may fail; that is, feel themselves to be nothing in themselves, when the breath of pride is withdrawn. And let them return to dust, that is, let them be humbled by their infirm condition. It is on account of this very dust, to the recollection of which those are recalled who consider themselves, that it is said by Wisdom, The righteous shall shine, and shall run to and fro like sparks among the reeds. [Wisd. 3, 7] For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. For consumed by the flame of holiness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, Remember, O Lord, that we are dust. It is well said then that when God draws the breath of a man to Himself, all flesh will fail together, and man will return to ashes. These words of Eliu are true and important. But he betrays in the words which follow that he was soon wickedly puffed up by that which he thought rightly, saying,
Ver. 16. If then thou hast understanding, hear what is said, and listen to the voice of my words.
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50. All haughty men have this peculiarity, that when they perchance entertain any acute sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits of others. It is the fate of these wretched men, to be more in the dark the more they see; for while they look at subtleties, they overlook themselves; and the more acutely they perceive their wisdom, the more fatally do they fall through pride. But they would look into subtleties to some use, if in what they bring forward they were to see themselves. For Eliu said above, If thou hast any thing to say, answer me; speak, for I wish thee to appear just. [Job 33, 32] But now he says, If thou hast understanding, hear what is said. See how his pride gradually advances in increase of expression. He doubted above whether blessed Job could bring forward what was just. He now makes it a question if he can even hear what is said. He said there, If thou hast any thing to say, answer me. As though he were to say, Say something, if at least thou wilt be able to speak worthily. But here he says, If thou hast understanding, hear what is said. As though he said plainly, Hear me, if thou wilt be able to hear worthily. These are the daily declensions which take place in the heart of the wicked, by which they are unceasingly sinking to worse; because while they carelessly neglect smaller faults, they break out wickedly into greater. It had already resulted from his pride that he doubted whether blessed Job could say what was just. But through neglecting to watch this fault in himself, he arrived at greater wickedness: so as not only to doubt that he could possibly say what was just, but even to despair of his understanding himself when speaking what was just. Wherefore the sin of pride must be cut up at once by the very roots, that when it springs up secretly it may be cut off vigilantly, so that it may not gain vigour by growth, or strength by habit. For it is a hard matter for a man to detect in himself inveterate pride, because in truth, the more we suffer under this sin, the less do we see of it. For pride is generated in the mind exactly as darkness in the eyes. For the wider it spreads itself, the more does it contract the light. Pride then grows up gradually in the heart, and when it has extended itself wider and wider, it closes entirely the sight of the mind which suffers from it, so that the captive mind can both suffer from the haughtiness of pride, and yet be unable to behold that under which it suffers. But because haughty men, as we have said, sometimes hold sound views in an unsound way, and know how to invent good arguments, but scorn to state them aright; Eliu, after the haughty pride with which he had said, If thou hast understanding, hear what is said, subjoins, saying,
Ver. 17. Can he be healed that loveth not judgment? How dost thou so much condemn him that is just?
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51. He uttered a proper sentiment, but it ought not to have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said. But Eliu considered only what he was saying, but did not consider to whom he was saying it. For blessed Job loved judgment, since he knew how to weigh his causes carefully with the Lord. Nor had he condemned Him that is just: but humbly enquired, when involved in grief, why he had been smitten when without sin. He loves judgment, whoever examines his own ways minutely, and enters into the secret chambers of his heart, and there considers what the Lord bestows on him, and what he owes to the Lord. But how had blessed Job not acted thus, who used to offer such frequent sacrifices in expiation for his sons, even on account of their thoughts? Because then Eliu said, that he that loveth not judgment cannot be healed, accusing blessed Job of not loving judgment, and of having condemned Him who is just, he immediately subjoins the righteousness of that same righteous One, that is, the Lord, saying,
Ver. 18. Who saith to a king, Apostate: who calleth leaders ungodly.
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52. We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord's sake, as in the Lord's place. For they exalt themselves with pride of heart within, and despise all under them in comparison with themselves, nor do they advise them with condescension, but oppress them with authority: because, in truth, they set themselves up with lofty thoughts, and do not acknowledge themselves to be equal with those over whom they happen to rule. Against this pride it is said in the Book Ecclesiasticus, Have they appointed thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] This pride the Lord also reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. [Ez. 34, 4] For the good advice which they offer to their subjects, they bring out as ordering, rather than as advising with them: for the very reason, that to say any thing to them as if they were on equal terms, they consider a degradation. For they rejoice in their singular preeminence, and not in the equality of their creation. But because the Lord carefully considers those swelling hearts of rulers, it is well said against them, Who saith to a king, Apostate. For every haughty ruler falls into the sin of apostasy, as often as, through pleasure at his ruling over men, he rejoices in his peculiar distinction. For he considers not under Whom he himself is, and exults over his equals, for that he is as it were not their equal. But whence is it that this root of evil springs up in the heart of rulers, unless it be in imitation of him, who, having scorned the society of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every ruler, as often as he prides himself on ruling over others, is cut off, by falling into pride, from dependence on the Chief Ruler of all: and, because when he despises his equals who are subject to him, he does not acknowledge the supreme dominion of Him under Whom all are equal; it is rightly said, Who saith to a king, Apostate.
53. But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would lead them into the way of piety, if they did but present a pattern of humility to the eyes of their subjects. But he is an ungodly leader, who diverges from the path of truth, and who, when falling headlong himself, invites his followers to the precipice. He is an ungodly leader who points out the way of error by setting examples of pride. Paul was afraid of being an ungodly leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither of you nor yet of others, when we might have been a burden as the Apostles of Christ, but we became as children in the midst of you. [1 Thess. 2, 6] He had become as a child in the midst of them, because he was afraid lest he should set example of pride, if he claimed, among his disciples, the honour due to his high station. He was afraid, in truth, lest if he were to seek for himself the power of pastoral authority, the flock committed to him should follow him along precipitous places, and lest he, who had undertaken an office of piety, should be leading to ungodliness those who followed him.
54. It is therefore necessary for a person in high place to take special care what example he sets his subjects, and to know that he is living for all those, over whom he knows he is placed. He should be especially watchful not to pride himself on his being set above others, lest he should exact too immoderately the privileges of rightful authority, lest the rule of discipline should be converted into the severity of pride, and lest by the power he possessed of restraining his subjects from wickedness, he should pervert the more the hearts of those who behold him; and lest (as was before observed) he should become a leader of impiety by means of his pious office. A man, however, ought not to undertake to guide others, who does not know how to lead them in holy living; lest he, who has been appointed to reprove others' faults, shall himself commit the sin which it was his duty to cut off. Let rulers therefore take special care to live for themselves and those under them: to hide in the bosom of their mind the good which they do, and yet furnish thereby an example of good behaviour for the benefit of those who follow them; to correct the faults of their subjects by doing judgment, and yet not pride themselves at the severity of this same punishment; to be content with slightly reproving certain faults, and yet not to relax the bonds of discipline by this lenity; to overlook, and bear with other evils, and yet not to suffer them to make head by their overlooking them. These things are laborious, and, unless Divine grace support, hard to keep. But it is rightly said by the Book of Wisdom of the coming of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall be to them who are in high places. [Wisd. 6, 5] Since therefore people too commonly launch out into pride from the power of rule, and pride itself is counted as an impiety by the strict Judge, it is well said by Eliu of the Lord, Who calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.