10. These points then have been stated, to show in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether He spoke to him by Himself, or by an Angel. For commotions of the air could have been made by an Angel, and these words, which are subjoined, could have been delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. It is therefore said,
Ver. 2. Who is this that involves sentences in unskilful words?
[ii]
11. As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, Who is this, excepting expressly of him whom we know not. But knowledge on God's part is approval; His not knowing is rejection. Whence He says to certain whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant: that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory of eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And He asserts that these were involved in unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold what is right in a wrong way, that is, to pervert the heavenly gift to a desire for earthly praise. For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. Whence he deservedly serves as a type of those who within the Catholic Church are studious of vain-glory: for while they believe themselves to be skilful beyond others, they are in the Divine judgment convicted of unskilfulness; because, as the Apostle said, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. [1 Cor. 8, 2] For since the original folly of the Angel was pride of heart, humility in his own estimation becomes the true wisdom of man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man, His words are directed to the instruction of Job.
Ver. 3. Gird up thy loins as a man.
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12. Holy Scripture is wont to call those persons 'men,' who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and let your heart be strengthened. [Ps. 31, 24] Whence Paul says, Lift up the hands which hang down, and the feeble knees. [Heb. 12, 12] Whence also Wisdom in the Proverbs, Unto you, O men, I call. [Prov. 8, 4] As if She were saying openly, I do not speak to women, but to men: because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins be girded about, and your lights burning. [Luke 12, 35] For by the loins is designated lust, but by lights the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges, Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity? It is said therefore to him, Gird up thy loins as a man: in order that he who had first overcome the lust of corruption, should now restrain the lust of pride; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is well said by Moses, Circumcise the foreskins of your heart; [Deut. 10, 16] that is, after ye have restrained lust in the flesh, lop off also the superfluities of thoughts. It follows,
I will question thee, and answer thou Me.
[iv]
13. Our Maker is wont to question us in three ways; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by enjoining hard things, as Abraham is ordered to go out of his own country, and to go whither he knew not; [Gen. 12, 1] to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is when obedient to the command, Now I know that thou fearest God. [ib. 22, 12] Or as it is written, The Lord your God trieth you, to know if ye love Him. [Deut. 13, 3] For God's trying us, is His questioning us with mighty commands. His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting out others, as is said by the Psalmist, His eyelids question the sons of men. [Ps.1l, 4] For, when our eyelids are open, we see; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become known to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had tasted inward wisdom, after the barrier of paradise had been opened, after the ascent of the third heaven, after the mysteries of Heavenly words, still says, I count not myself to have apprehended. [Phil. 3, 13] And again; I am the least of the Apostles, that am not meet to be called an Apostle. [1 Cor. 15, 9] And again; Not that we are sufficient of ourselves to think anything as of ourselves ; but our sufficiency is of God. [2 Cor. 3, 5] Paul then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart. And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor? [Rom. 11, 33. 34.] For, lo! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he stood before the gates in humble confession, and that which he could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not. It follows,
Ver. 4, 5, 6. Where wast thou when I was laying the foundations of the earth? Tell Me, if thou hast understanding. Who hath laid the measure of it, if thou knowest? or who hath stretched the line upon it? Whereupon are the bases thereof fastened.
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[ALLEGORICAL INTERPRETATION]
14. Behold all things are put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said of the creation, not of the world, but of the Church. For it is said;
Or who hath laid the corner stone thereof?
For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open. Let Him say then; Where wast thou, when I was laying the foundations of the earth? In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. [Ex. 28, 21] Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice. And hence when David the Prophet beheld Holy Church established and built on the lofty minds of the Apostles, he says; Her foundations are on the holy hills. [Ps. 87, l] But when in holy Scripture 'foundations' are not spoken of, but 'a foundation,' in the singular number, no one is designated, except the Lord Himself, by the power of Whose Divinity the tottering hearts of our infirmity are made strong. Of Whom also Paul says; Other foundation can no man lay, but that which is laid, which is Jesus Christ. For He is in truth the foundation of the foundations, because He is the first commencement of beginners, and the constancy of the strong. Because then they who have borne the freight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord's address, tested by the mention of holy preachers; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in comparison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him, Where wast thou, when I was laying the foundations of the earth? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages: and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgest as the Author of Wonders without time. It follows;
Ver. 4, 5. Tell Me, if thou hast understanding, who hath laid the measures of it, if thou knowest? or who hath stretched the line upon it?
[vi]
15. Lines of measures are stretched forth in the partition of lands, in order that fairness of dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Spirit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into Macedonia and help us. [Acts 16, 9] But on the other hand, as it is written, The Apostle essayed to go into Bithynia, but the Spirit of Jesus suffered them not. [ibid. 7] When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be brought within the limits of Holy Church. It is drawn in from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in: but, when they had been lost according to their desert, Asia has now been embraced within the measures of the Church, by the bounty of God.
16. Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse; The court which is without the temple, cast out, and measure it not. [Rev. 11, 2] For what else does the court signify but the breadth of the present life? And they who are designated by the court are rightly without the temple: and they are therefore not to be measured, because narrow the gate that leadeth unto life; [Matt. 7, 14] and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden judgment, when to a certain person who said, Master, I will follow thee whithersoever thou goest, [Matt. 8, 19] it was replied by the voice of the same Master, The foxes have holes, and the birds of the air nests, but the Son of Man hath not where to lay His head. [ibid. 20] Those measures and lines were being stretched forth, when to a certain person who said, Lord, suffer me to go and bury my father, [Luke 9, 59] it was replied by the voice of the same Master, Let the dead bury their dead, but go thou and preach the kingdom of God. [ibid. 60] Lo! one promises that he will follow Him, and is rejected; another demands to be released, and is retained. Whence is this? Except that the lines of heavenly judgments were being stretched over the hidden spaces of the heart, in order that their incomprehensible measures might enclose the one within, and that the other might, not unjustly, remain without. But since no one is ignorant that God stretches forth these lines of hidden judgments, why is it said to Job, Tell Me, if thou hast understanding, who hath placed the measures of it, if thou knowest? or who hath stretched the line upon it? Is the question put to remind him of that which he might know, and yet forget; that he should consider more anxiously the weight of the secrets of God, namely, that the ordering of man depends not on human strength, but on the power ['manu'] of the Creator, that so, while considering Who is invisibly performing these works, he may attribute nothing to himself, and no longer attempt any thing of himself, when he dreads the secret judgments of God? But that, considering the measures and lines incomprehensibly stretched out from above, he may remain more firm in the humility of fear, the more he sees every thing depending on the power of the Measurer. It follows;
Ver. 6. Whereupon are the bases thereof fastened?
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17. What else do we understand by the foundations of this earth, but the teachers of Holy Church? For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difficult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou shalt cover with silver. [Ex. 26, 32] For what else is understood by silver but the brightness of the Divine word? As it is written; The words of the Lord are pure words, silver tried in the fire, purged from the earth, purified seven times. [Ps. 12, 6] Bases therefore covered with silver support the four columns of the tabernacle; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works.
18. Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Whence also, when the Lord ordered the boards of the tabernacle to be erected, He ordered Moses that their bases should be cast in silver. For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets: who being themselves firm and molten sustain the boards placed upon them? Because while the life of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are placed under the separate boards. Because when the holy prophets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church: and when they disagree not with themselves, they establish them more firmly on themselves. But it is not improperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used; when not used it is turned into blackness. The sayings also of the Prophets, because they were not held in the use of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity. But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression 'bases,' let Him say; Whereupon are the bases thereof fastened? Thou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis; for whilst he rests not on the foundation, he is by his own weight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows;
Or who hath laid the corner stone thereof?