Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 455] Julian of Eclanum on Job 15:1-3

Holy Job had not only shown that Zophar’s words were ridiculous but also had reproved all his friends in common. They all thought that wisdom had to be judged according to the limits of their age. Since he had also discussed many issues concerning both human and divine nature, Eliphaz gets offended. He tries to accuse [Job] openly of different iniquities; since he has no decisive evidence, Eliphaz takes refuge by drawing a comparison with the people of previous generations, without showing any humility but by considering himself to be wiser than anybody else. “Will the wise answer as if he speaks in the wind, or will he fill his stomach with ardor?” [Eliphaz] wants to demonstrate that Job’s longwinded speech is a proof of foolishness and that the words Job said were dictated by anger and not suggested by reason. “Will the wise answer as if he speaks in the wind?” Since holy Job, after the beginning of his speech, had left his antagonists behind and had turned his words to God, Eliphaz says that it is not worthy of a wise man, after neglecting the opponent in a debate, to speak as if in the wind and to pronounce whatever he wants without the fear of an adversary. “You accuse with your words him who is not equal to you and say what is not profitable to you.” Your purification is an accusation against God. In fact, if you are afflicted undeservedly, he who is afflicting you is undoubtedly accused of iniquity.

Source: EXPOSITION ON THE BOOK OF JOB 15:1-3

[AD 604] Gregory the Dialogist on Job 15:2

28. We have already said frequently that blessed Job bears a type of the Holy Church universal, and that his friends bear the likeness of heretics, who as it were on the plea of defence of the Lord find occasion of foolish talking, and let loose insulting words against good men; to whom all is displeasing that is thought by the faithful, as though it were uttered to the wind. Whence it is said now, Should a wise man answer as if speaking into the wind? Nor do they account the words of the good as the sayings of reason, but as the stingings of madness. Whence it is added, And shall he fill his belly with burning? in that those things even which they know themselves to say by way of insult, they are ever bent to palliate, as has been said, on the ground of defending the Lord.

[AD 604] Gregory the Dialogist on Job 15:3

29. Now they suppose that no one has the fear of the Lord, saving him whom they can draw into the foolishness of their own confession. Hence he adds, Yea, thou castest off fear, and hast taken, prayer before God. ‘Taken’ means ‘taken away;’ as if he said in plain terms, ‘Presuming on Thine own righteousness, thou scornest to implore the grace of Thy Creator.’ For when heretics do not find real evils to urge against the good, they feign things to reproach them with, that they may seem righteous, and it very often happens, that they come to open words of insult.

[AD 450] Hesychius of Jerusalem on Job 15:4-6

Because Job reproached his friends with confidence, they were irritated and hurt. This did not demonstrate any arrogance before God. In fact, since Job trusted in his own innocence, he did not take seriously at all the vain power of his accusers. Feeling ashamed in rebuking Job for his former words, [Eliphaz] says, in a vain attempt at useless chatter, that Job spoke of him with arrogance before God. And then, without waiting any longer, he hastens to reveal the reason why he denigrated Job, because Job had no consideration for “the words of the powerful.”

Source: HOMILIES ON JOB 18.15.5B

[AD 604] Gregory the Dialogist on Job 15:5

30. ‘Iniquity teaches the mouth,’ when there is conceived by a bad life somewhat to be spoken of a worse kind. Now because blessed Job was free in speech in proportion as he was holy in action, by his friends, who hold the type of heretics, he is found fault with at once on the grounds of a wicked life and of a bold mouth, so that it should be said, Thine iniquity teacheth thy mouth. As if it were said to him in plain words, ‘What thou speakest wickedly, thou hast learnt of a more wicked life.’ But it often happens that heretics, whilst in seeming they venerate God, oppose His mysteries, and they think it humility if they deny the truth. For there are some, who imagine that they are bringing injury upon God, if they confess that He took true flesh, or if they should think that He was capable of really dying for us in the flesh. And whilst they endeavour as it were to bestow upon God a greater degree of honour, they are enforced to deny the real praises of His goodness. For in praise of His charity what is there more efficacious, than that in our behalf He should make those things meet to Himself for the undertaking them, which seem for Him unworthy. But Holy Church confesses His very and true Flesh, His very and true Death, but in declaring these things she is thought by Heretics to put an indignity upon God. Whence it is said now, And thou followest the tongue of them that blaspheme. And if any piece of adversity befall her in this world, they say that it was brought upon her by this very injuriousness of her confession.

[AD 604] Gregory the Dialogist on Job 15:6

31. For because they suppose that the evils of adversity break out in consequence of the erroneousness of confession; that say that ‘her own lips shall answer her,’ so that fault of utterances should be the cause of the scourge. But sometime they desire to repress it as if by reasoning; whence Eliphaz sets himself to reprove blessed Job as it were on principles of reason.

[AD 407] John Chrysostom on Job 15:7-10

Eliphaz is just about to say, did you by any chance exist before the entire world, so that you learned about the most ancient times? Or did you learn anything from the mouth of God? You are not superior to us in knowledge at all. Since you had said that “wisdom is found in a long time,” are you not caught in a trap now? In fact, you are not aged at all, nor were you born before the universe. But Job said that so that his friends might show their pride.

Source: COMMENTARY ON JOB 15:7A-10B

[AD 604] Gregory the Dialogist on Job 15:7

32. As if He said in plainer words, ‘Thou, who speakest of the Eternal One, consider that thou art a creature of time. Thou that arguest concerning His wisdom, remember that Thou knowest not His counsel.’ But that Heretics for this take up the words of the defence of the Lord, that they may appear to be learned, and whilst they seem to defend the glory of God, are making known their knowledge to men, the very words of Eliphaz subjoined bear witness, who began indeed to speak of the wisdom of God, but immediately fell into self-elation.

[AD 604] Gregory the Dialogist on Job 15:9

Which same sentences plainly show in what exaltation of mind all that comes forth, which sounds as if it were for defence of the Lord.

[AD 604] Gregory the Dialogist on Job 15:10

33. That all Heretics are gone out of the Holy Church Universal, John testifies, when he says, They went out from us, but they were not of us. [1 John 2, 19] But that those things which they maintain they may recommend to the weak minds of their fellow-creatures as on the grounds of antiquity, they testify that they have ancient fathers, and the very Doctors of the Church themselves they declare are the masters of their school; and whilst they look down upon present preachers, they pride themselves with unfounded presumption on the tutorage of the ancient fathers, so that they avouch that the things they themselves assert the old fathers held as well, in order that what they are not able to build up in truth and right, they may strengthen as by the authority of those. But because it is written, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth, oftentimes Holy Church travails with countless adversities in this life, and the life of the children of perdition is let to go free of the scourge, in proportion as it is not reserved for any rewards. But Heretics seeing the tribulations of Holy Church, look down upon her, and fancy that she is bruised by such a multitude of strokes, in due of a false creed [professionis].

[AD 604] Gregory the Dialogist on Job 15:11

34. As if he said to him in plain words; ‘If thou wouldest amend thy profession of faith, thou mightest long ago have had consolation in thy scourges.’

[AD 604] Gregory the Dialogist on Job 15:11-13

It is as if Eliphaz said to Job in plain words, “If you would amend your profession of faith, you might long ago have possessed consolation in your scourges.” “Why does your heart puff you up? Have your eyes astonished you as though you were thinking of great things?” Often the mind of the righteous is so suspended in contemplating things on high that outwardly their face seems to have been struck with astonishment. Because heretics are not taught to enforce the power of contemplation in secret, they think that when the just and those that are imbued with right understanding do so, it is more out of hypocrisy than truth. They believe that whatever they themselves cannot obtain possession of must not exist in others in any genuine way either. “Why does your spirit swell against God, that you let such words go out of your mouth?” Very often when the righteous are afflicted with any woes, they are forced to confess their works, as blessed Job had done, who after living righteously was beaten down by the stokes of the rod; but when the unrighteous hear the sayings of the righteous, they think that they are uttered in self-exaltation rather than in truth. For they weigh the words of the righteous by their own feelings and do not think that good words can be said in a humble spirit. For as it is a great sin for a person to ascribe to himself what is not there, so it is commonly no sin at all if he speaks the good that there is with humility. Hence it often happens that the just and unjust speak words that are similar, but always a heart that is widely dissimilar. By the same sayings for which the Lord is offended by the unrighteous, he is even propitiated by the righteous. Thus the Pharisee, when he entered the temple, said, “I fast twice in the week; I give tithes of all that I possess.” But the publican went out justified more than he. Hezekiah too, the king, when he was afflicted with sickness of the body and brought to the last point of life, said with his heart pierced in prayer, “Remember now, O Lord, I beseech you, how I have walked before you in truth, and with a perfect heart.” Nor yet did the Lord disregard this confession of his perfection, or refuse him, whom he immediately heard effectually in his prayers. See, the Pharisee justified himself in act, and Hezekiah maintained himself to be just in thought as well, and by the same act the one offended and the other propitiated God. Does not almighty God estimate the words of each by the thoughts within, and in his ear are not those high that are uttered with a lowly heart? Hence blessed Job, when he put forward his deeds, did not in the least degree act proudly against God, in that those things that he had really done, he spoke with a humble spirit.

Source: MORALS ON THE BOOK OF JOB 12.34-36

[AD 604] Gregory the Dialogist on Job 15:12

35. Often the mind of the righteous is so suspended in contemplating things on high, that outwardly their face seems to have been struck with stupefaction. But because Heretics are not taught to enforce the power of contemplation in secret, they think that it is done by the just, and those that are imbued with a right understanding, more in hypocrisy than in truth, in that what they cannot themselves obtain the possession of, they do not suppose exists in others in a genuine way.

[AD 604] Gregory the Dialogist on Job 15:13

36. Very often when the righteous are afflicted with any woes, they are forced to confess their works, as blessed Job had done, who after just living was pressed down by the strokes of the rod; but when the unrighteous hear their sayings, they think that they are uttered in self-exaltation rather than in truth. For they weigh the words of the righteous by their own feelings, and do not think that good words can be said in a humble spirit. For as it is a great sin, for a man to ascribe to himself what there is not, so it is commonly no sin at all if he speaks with humility the good that there is. Hence it often happens that the just and unjust have words that are like, but always a heart that is widely unlike, and the same sayings for which the Lord is offended by the unrighteous, He is even propitiated by the righteous. Thus the Pharisee when he entered the temple said, I fast twice in the week; I give tithes of all that I possess. [Luke 18, 12] But the publican went out justified more than he. Hezekiah too, the king, when he was afflicted with sickness of the body, and brought to the last point of life, said with his heart pierced in prayer, Remember now, O Lord, I beseech thee, how I have walked before Thee in truth, and with a perfect heart, Nor yet did the Lord disregard this confession of his perfectness, or refuse him, whom He immediately heard effectually in his prayers. See, the Pharisee justified himself in act, and Hezekiah maintained himself to be just in thought as well, and by the same act by which the one offended, the other propitiated God. Wherefore then was this, but that Almighty God estimates the words of each by the thoughts within, and in His ear those are not high, which are uttered with a lowly heart? Hence blessed Job, where he put forward his deeds, did not in the least degree swell out against God, in that those things which he had really done, he spoke with a humble spirit. Now Heretics are accustomed to mix some true points with the statements of their erroneous persuasions. And the friends of blessed Job, though in the reproving of him they are altogether deceived, may yet even say some things true, which they learnt by frequent communication with him, whose words were they all to be contradicted, the Apostle Paul would never have brought forward the sentence of Eliphaz saying, He taketh the wise in their own craftiness. [1 Cor. 3, 19] And so, because those things which they say right, they do not rightly say against blessed Job, let us in their sayings at once tread under our feet the mischief of indiscretion, and sift the marrow of rightness.

[AD 600] Olympiodorus of Alexandria on Job 15:14-16

“Who is the person,” Eliphaz asks, “who can be blameless or can proclaim, I am righteous?” If, in fact, those who are very holy, both men and angels, and the purity itself of heaven before the judgment of the most pure God appear to be unclean, what should we say about the damnable and impure human being who drinks iniquity like a draught? He has said this because humans commit sin deliberately. The words “as he does not trust his saints” may also be interpreted in this manner, since the angels themselves can become different in their nature, and actually some of them slipped away from their own former position. Heaven is not pure because of this, and it is also often obscured by clouds.

Source: COMMENTARY ON JOB 15:14-16

[AD 604] Gregory the Dialogist on Job 15:14

37. For hereby alone that he is called ‘man’ he is described as earthly and weak; for man is so named [‘homo’ from ‘humus,’ as Hebrew ‘Adam’] from the earth. And how is it possible for him to be free from stain, who being made of earth of his own will fell into infirmity? where it is added; And he that is born of a woman, that he should be righteous? For the first piece of unrighteousness the woman proffered to the man in Paradise. And so how shall he appear righteous, who was born of her that proved the bidder of unrighteousness?

[AD 850] Ishodad of Merv on Job 15:14-16

“He will drink iniquity like water.” The author says these words in order to show that [human beings] enjoy uttering blasphemies.

Source: COMMENTARY ON JOB 15:16

[AD 604] Gregory the Dialogist on Job 15:15

38. He repeated that with the title of ‘the heavens,’ which he before denoted by the appellation of the ‘Saints.’ For it is written concerning those very Saints; The heavens are telling the glory of God [Ps. 19, 1]; all of whom have by nature in themselves changeableness proper to them, but while they earnestly desire to attach themselves always to the unchangeable ‘Truth,’ in attaching themselves they bring it to pass that they become unchangeable; and whilst they keep themselves fixed thereto with a full affection, they one day obtain that being carried above themselves, they get the better of this, that in themselves they were changeable. For what is changeableness but a kind of death? which while it changes one thing into another, as it were kills that which was, that that should begin to be which was not. And it is written concerning the Author of all things, Who only hath unchangeableness [1 Tim. 6, 16], in that He only is unchangeable in Himself. Concerning whom it is written by James; With Whom is no variableness, neither shadow of changing [Jam. 1, 17]. For changeableness itself is a shadow, which if it altered the light by any changes, would as it were obscure it. But because in God changeableness entereth not, ‘no shadow of changing’ intercepts His Light. Now it is well said, the heavens are not clean in His sight, in that by themselves before the strict cognizance of God not even they can be clean to perfection, who are preachers of cleanness, as John testifies, who saith, If we say that we have no sin, we deceive ourselves. [1 John 1, 8] If then ‘among His Saints there is no one unchangeable, and the heavens are not clean in His sight,’ who may presume in himself upon the practice of righteousness?

[AD 604] Gregory the Dialogist on Job 15:16

39. He who first said it was impossible that man should of himself be clean from sin, and righteous, calls him ‘abominable’ and ‘useless;’ ‘abominable’ on account of the uncleanness of his stain, but ‘useless’ on account of the unrighteousness of an imperfect life; who however may be understood as ‘abominable and useless’ in another sense. For often a bad man seems to do some things rightly, but by those things which are wrong, even those which are right belonging to him are brought to nought; and because the evil ones are very displeasing to God, neither are those pleasing which seem to be good. And so he, that is ‘abominable’ before God in his evil things, is ‘useless’ in the good; in that whilst he shows himself an object of execration to God by wicked deeds, neither is that which seems right proceeding from him well-pleasing. And it is well said, Which drinketh iniquity like water. For what is eaten is swallowed not without delay, seeing that it is chewed in order to be swallowed; but what is drunk has no hindrance to be swallowed, in proportion as it hath again no need to be chewed. And so because sin is committed by the foolish man without any drawing back, iniquity is drunk like water. For because he does unlawful things without fear, he swallows the draught of iniquity without let or hindrance.

[AD 604] Gregory the Dialogist on Job 15:17-19

All arrogant persons have this characteristic that when they have a right notion, though the thing is little, they wrest it to serve their pride. By the same act from understanding they attempt to raise themselves higher. From swollen pride they fall into the pit of self-exalting and account themselves better instructed than the learned. They exact respect for themselves from their superiors and stand upon it to teach as with authority those who are holier people. Hence it is now said, “I will demonstrate; listen to me.”

Source: MORALS ON THE BOOK OF JOB 12.40

[AD 604] Gregory the Dialogist on Job 15:18

41. And at once they leap out in praise of them, and boast that they had been as it were the only rulers of the Church. Hence it is yet further added, Unto whom alone the earth was given, and the stranger passed not among them. They think that ‘the earth was given to their fathers alone,’ in that the masters of their erroneous teaching alone really had rule in the Church. And who is termed ‘the stranger,’ but the Apostate Angel? Whence too it is said by the Psalmist concerning all the wicked spirits together; For strangers are risen up against me, and oppressors seek after my soul. [Ps. 54, 3] And so Heretics, because they think that the hearts of their doctors were not subject to the Apostate Angel, say that ‘the stranger passed not among them.’ For which same stranger to pass through each individual, is his putting wicked thoughts into his heart. And hence it is said by the voice of the Prophet of the evil spirits arrayed against the soul standing erect, Which have said to thy soul, Bow down, that we may go over. [Is. 51, 23] But whereas Eliphaz the Temanite, when going to tell some things, wishes to be heard, though he knows many things which were proper to be said, and yet does not know that they were not proper to be said to blessed Job, let us hear the sentences which he uttered against blessed Job. For neither ought we to consider the person to whom, but only what it was that he said.

[AD 373] Ephrem the Syrian on Job 15:20-24

This means that pain and anguish catches [the wicked] in the middle, just like in a field where on one side a king threatens with inimical banners and on the other side pillaging robbers impend, so that his mind and soul cannot be at rest.

Source: COMMENTARY ON JOB 15:24

[AD 407] John Chrysostom on Job 15:20-24

Eliphaz adds, “No stranger marched against them,” that is, the wise are those who enjoy peace and transmit it to their descendants. “No stranger marched against them.” This means they made no war nor saw any fight nor knew any revolt, but they stood with nobility and bravery. They did not only survive but also possessed great force and power and enjoyed a profound peace. “All the life of the ungodly,” he says, “is spent in anguish,” and when they experience peace, their conscience will know this anguish. “The years granted to the oppressors,” who are unjust, “are numbered,” he says, because the tyrants are ephemeral. “Just when he seems to be at peace, his overthrow will come.” Here Job learns that war comes from above, and there will be no change in his misfortunes. “He has been appointed to be food for vultures.” “He has already been given over to the power of the sword.” Notice this again. His death is pitiful. It is not conformed to the common law of nature but is the result of violence, war and battle. After his death, he will not have a burial or a funeral and will not only be deprived of a tomb but will also be “food for vultures.” “He knows within himself that he is doomed to be a carcass.” The foreboding of these events makes them even more painful for Job when they are predicted to him and announced beforehand.

Source: COMMENTARY ON JOB 15:17-23B

[AD 604] Gregory the Dialogist on Job 15:20

42. The Elect also are apt to feel pride in some of their thoughts and actions. But because they are Elect persons, they cannot feel pride all their days, because before they end their lives, they turn their hearts from self-exaltation to the fearing of humility. But ‘the wicked man feels pride all his days,’ in that he so brings his life to an end, that he never departs from self-exalting. He looks round him on all that is flourishing in time, and he neglects to consider whither he is being carried for ever. He puts his trust in the life of the flesh, and thinks that those things continue for long, which he holds at the moment. His mind is set firm in self-exaltation, every one of his kin is brought into contempt, how suddenly death creeps upon him he never takes thought, how certain his happiness he never reflects; whereas if he did but turn his eyes to the uncertainty of fleeting life, he would never keep for a certainty things uncertain. And hence it is well added;
And the number of the years of his tyranny is uncertain.
43. For he ought not to have felt pride at all, even if he might have had the number of his years assured, so that knowing how long he should live, he might know beforehand when to withdraw himself from self-exaltation. But since the present life is always uncertain, death’s creeping upon him ought always to be apprehended the more, insomuch as it can never be foreseen. And he rightly calls the pride of the wicked, ‘tyranny.’ For he is justly styled a tyrant, who in the commonwealth takes the lead without right. And be it known that every proud man, according to his several measure, exercises tyranny. For what sometimes one person practises in the commonwealth, in this case, by power of high office accorded to him, another in a province, another in a city, another in his own family, this same another by concealed wickedness practises to himself in the thought of his own heart. Nor does the Lord regard what amount of evil each person may be able to do, but what amount he may have the mind to do. And when the power is wanting without, he is, a tyrant within himself, whom iniquity lords it over within; for though he does not oppress his neighbours outwardly, yet inwardly he seeks to possess power, in order to oppress them; and because Almighty God considers the hearts of men, the wicked man has already done in his eyes the thing that he conceived. Now our Creator willed that our end should be hidden from us with this view, that whereas we are uncertain when we may die, we may always be found ready for death. Hence after it has been said, All his days the wicked man feels proud, he rightly adds, and the number of the years of his tyranny is uncertain. As if it were said in plain words, ‘Wherefore is he lifted up as if on the grounds of a certainty, the tenure of whose life is held under the penalty of uncertainty?’ But Almighty God not only reserves future punishments for those that live wickedly, but even here, where they go wrong, he besets their hearts with punishments, that by this alone, viz. that they sin, they should be smiting themselves, and that always trembling, always full of suspicion, they should be afraid of meeting with those mischiefs from others, which they remember themselves to have done to others.

[AD 604] Gregory the Dialogist on Job 15:21

44. But there is nothing more happy than simplicity of heart, in that in proportion as it shows forth innocency towards others, there is nothing it dreads to meet with from others. For it has its simplicity as a kind of citadel of strength, nor is it suspicious of undergoing what it has no remembrance of having itself done. Whence it is well said by Solomon, In the fear of the Lord is strong confidence. Who also says again, A secure mind is like a perpetual feast. For the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others; and whatever plot it hatches against neighbours, it is afraid of being hatched by neighbours against itself. It is on every side full of suspicions, on every side full of alarms. Everyone that occurs to mind is supposed to be making out things hostile to him, and so he, to whom the repose of security is wanting, has surely ‘a dreadful sound in his ears’ always. And it often happens that his neighbour, whoever he be, speaks to him with a single intention, and designs nothing hostile, but ‘when there is peace, he suspecteth plots;’ in that he, who is always dealing craftily, calculates that there is not single dealing towards himself. And whereas it is written, When the wicked man cometh into the pit of sinners, he contemneth, he being encompassed with the darkness of his iniquity henceforth despairs of light.

[AD 604] Gregory the Dialogist on Job 15:22

45. For because he believes himself to be on all sides stricken from ambush, despairing of salvation, he is ever growing on in wickedness. Now there are times too when this ungodly man turns his eyes to judgments from above as well, and dreads their coming upon him. But whilst he seeks the wages of the present life, these same judgments which he had begun to fear, being conquered by the madness of avarice, he sets at nought. And be thinks indeed that it is possible he may die in sin, but yet he does not cease from sin.

[AD 604] Gregory the Dialogist on Job 15:23

46. For ‘bread’ is the wages of the present life, and ‘the day of darkness’ is taken for the time of vengeance. And so in the course of his conduct, the wicked man at times weighs well the present wrath of the Judge Above, but he is not diverted from wickedness, so that it too should be itself diverted from his destruction. But his conscience accusing him, he fears to be smitten, yet be is ever increasing that whereby he should be smitten. He makes slight of his return, he despairs of pardon, he carries himself high in sin, yet he has fear within, a witness of his wickedness. And though he seem outwardly to be doing wicked things with a bold front, yet for these in his own heart he is untrained to tremble. Whence it is written; For whereas wickedness is timorous, she gives witness to condemnation. [Wisd. 17, 11] For when a man does unlawful things, he is in dread of the thing that he does; and the open witness for his condemning is the very fearfulness of wickedness itself, in that both the thing that is done is feared, and yet the evil that is feared is not overcome.

[AD 604] Gregory the Dialogist on Job 15:24

47. In all that the wicked man does, he is hedged in with anguish, and tribulation, and straits; in that his soul is confounded with anxiety and misgiving. One man secretly longs to seize another’s goods by force, and he toils and strains in the thoughts of his heart, that he may not be found out. Another man, forsaking truth, makes up his mind to tell a lie, that he may deceive the mind of those that hear him; but what great labour it is to guard with sufficient heed, that his deceit itself may not be found out! For he sets before his eyes what answer may be made to him by those that know the truth, and with great effort of thought he makes out how by the appliances of falsehood he may surpass the evidences of truth. He cloaks himself about on this side and on that, and against that wherein he might have been found out, he looks about for an answer resembling truth, whereas if he had been minded to tell the truth, assuredly he might have done it without pains. For the path of truth is smooth, and the road of falsehood grievous. And hence it is said by the Prophet, They have taught their tongue to speak lies, and wearied themselves to commit iniquity. [Jer. 9, 5] Therefore it is well said, Trouble shall make him afraid, and straits besiege him; in that in himself he is undone in the toilsomeness of fear, who forsakes the way of truth, which is the companion of security. And he is rightly compared to a king prepared for battle, seeing that in that very evil that he does he is at once alarmed and presses on; at once made to tremble by conscience, and to pant from desire; fears, and swells high; is scared with misgivings, and lifts up his spirit in audacity. Moreover, we are to know that ‘a king who is prepared for battle’ is so apprehensive against the enemy, that he also fears for that very army which he is leading, lest it should be seduced, lest by the desertion of his soldiers he be laid open to the darts of the enemy. And so ‘the wicked man is besieged with straits, like a king ready to the battle;’ in that whilst practising false things and uttering false words, he dreads lest he should lose his own soldiers; i.e. the appliances of falsehoods; and lie exposed to the darts of truth, if it chance that that be lacking to him, which he might have to oppose on the side of deceit. But though the Spirit trembles, though conscience accuses, yet the wicked man is mastered by his own passion; and forcing under fear, he assumes hardihood from his iniquities. And often when revenge is set before his mind, he lifts himself up against God; he determines to undergo any inflictions at His hands, so long as in this life, while he has the power, he may do all that he pleases.

[AD 604] Gregory the Dialogist on Job 15:25

48. These things are more plainly understood of the head of the wicked himself, i.e. Antichrist, who, while lifting up his hand against God, is said to be ‘strengthened,’ in that for a little time he is permitted to be exalted; that in proportion as he is let to glory for a while, he may be punished the more pitilessly for everlasting; but seeing that all the wicked are his members, this, which he then in the end of the world shall do alone in a preeminent way, let us see how it is done now by each one of the wicked severally. Thus there are some who even if they do ever set themselves to do things in opposition to the judgment of Almighty God, disabled by the very impossibility of putting their will in execution, look to themselves, are made to turn themselves to Him Whom they were minded to despise, and they, who might have gone far from Him, if they had been able to execute what they were minded to do, are sometimes hereby saved, because they could not execute what they wickedly had the mind for; and hence being brought back to themselves, they see what condition they are of, and mourn that they had the mind to do things contrary to ‘Truth.’ And there are some who by the just judgment of God are suffered to execute with worse wickedness that which they wickedly desire to do in opposition to God. And whilst an evil disposition inflames, and power strengthens them, they are henceforth unable to attain to know themselves in their erring course, in proportion as in the affluence of their fortunes they are by power ever being drawn out of themselves. Concerning the bent of whose mind it is here said, For he stretcheth forth his hand against God, and is strengthened against the Almighty. For ‘to stretch forth the hand against God,’ is to persevere in evil doing, setting at nought the judgments of God. And because God is then more wroth, when He suffers that to be fulfilled, which thing ought not to have been conceived at all in thought, this wicked man is ‘strengthened against the Almighty,’ in that he is suffered to prosper in his wicked course of conduct, so that he should both do wicked things, and yet live in happiness.

[AD 604] Gregory the Dialogist on Job 15:26

49. To ‘run against God with erected neck’ is to commit with shamelessness such things as are displeasing to the Creator. Of whom it is rightly said, He ran, i.e, in doing evil, he had no let or hindrance from adversity. Concerning whom it is yet further added; And he is armed with a stout neck [pingui cervice]. ‘A stout neck’ is wealthy pride, as being buttressed up with overflowing stores, as it were with a quantity of flesh. And so the bad man with power ‘is armed against God with a stout neck,’ in that swollen with temporal good things he is set up as by a great bulk of flesh against the precepts of truth. For what is poverty but a sort of leanness, and what is the abundance of stores but the fatness of the present life? And so he lifts himself up ‘with a stout neck against God,’ who takes temporal abundance to serve the end of pride. For the powerful and wicked have this thing proper to them, that being engrossed with deceitful riches they neglect the true riches of God, and in proportion as they investigate the less what is true, they are the more lifted up by false acquisitions. For the care and concern of earthly things, because it engrosses, utterly blinds the sight.

[AD 604] Gregory the Dialogist on Job 15:27

50. For the sight is in the face, wherein too is the first more honourable part of the body. Therefore the best of the mind is not unjustly denoted by the face, which wherever we turn it, there we see. And so ‘fatness covers the face,’ in that the earnestly coveted abundance of earthly good things presses down the eyes of the mind, and that which should be honourable [A.B.C.D. more honorable] in them, it makes foul in the eyes of God, in that it weighs it to the earth with a multitude of concerns. Who do not however find it enough that they themselves should be full of pride, unless those too that are united to them, themselves also are made boastful by their fatness. For there are some who on being countenanced by the patronage of the greater ones, are set up with pride, and on the strength of their power uplifted against the destitute. Hence it is yet further subjoined;
And the fat hangs from his sides.
51. Because the fat is the richness of the flesh, and we are accustomed to call those persons the ‘sides’ [latera] of the rich, whom we see united to them, ‘the fat hangs down from his sides,’ in that every one that attaches himself to the powerful and wicked man is by his power himself also as it were swollen with the fatness of good things, so that following the wickedness of an evil patron he has no fear of God, he distresses the poor, whom he is able, and as much as he is able, and uplifts his heart on the strength of temporal glory. So when there is such an one who is attached to a powerful wicked man, ‘from his side,’ surely enough, ‘the fat hangs down.’

[AD 600] Olympiodorus of Alexandria on Job 15:28-30

He describes the absolute solitude of the impious and says that because of their misery, they inhabit desolation instead of prosperous cities and houses. “In fact,” Eliphaz says, “their wealth will not last.”

Source: COMMENTARY ON JOB 15:28-29

[AD 604] Gregory the Dialogist on Job 15:28

52. For as a ‘community’ has its name from the intercourse of persons living together in common, ‘desolate communities’ are the actual throngs of wicked followers, by whose shouts this bad man is commended, when he is hurried away by his wickedness into evil deeds. Whence it is written; The sinner is commended in the desires of his soul, and he that doeth unrighteousness is blessed. [Ps. 10, 3] But ‘deserted houses’ are bad thoughts, which this wicked man inhabits, in that by all that he does he seeks to please the thoughts of the wicked. Which communities are rightly called ‘desolate,’ and houses ‘deserted,’ in that except Almighty God had abandoned the dealings and thoughts of such on account of their previous sins, they would never arrive at, the commission of worse ones. And it is well said, Which are reduced to heaps. For the ruined buildings of houses and cities make heaps; in that whilst the wicked severally are joined to one another for wicked deeds in confused courses of conduct, they show without doubt, that they have fallen from the edifice of life.

[AD 604] Gregory the Dialogist on Job 15:29

53. That which is here expressed, He shall not be inhabited, I have found in some copies, He shall not be enriched; but the sense is not at variance, though the phraseology is at variance. For he is ‘enriched’ with virtuous attainments whose mind is ‘inhabited’ by Almighty God. But because the thought of the proud man is not ‘inhabited’ by the grace of his Maker, hereby surely he is not ‘enriched’ with virtues. On this account then that he is empty within, let it be said, He shall not be inhabited. But in respect to that which is swollen up without, being of a transitory nature, it is rightly added, Nor shall his substance continue. As though it were said in plain speech, ‘This which he seems to have outwardly passes away, and what was not capable of passing away, he has not within.’ And hence it is fitly subjoined, Neither shall he send his root into the earth. Which if we take as spoken of this earth, doubtless it is plain, that the tree which has no root in the earth, is brought to the ground on being shaken by the very slightest gales of wind; and every proud man while he is ‘strengthened against the Almighty Lord,’ while he ‘runs with erected neck,’ and is ‘uplifted with a stout neck against his Maker,’ is seen to stand like a tree; but his standing is without root, in that as it were at a light breath, so at the stirring of the secret sentence, his life is rooted up. But if in this passage we take ‘the earth’ for the recompensing of the Eternal Country, concerning which the Prophet saith, My portion is in the land of the living [Ps. 142, 5], this wicked man does not ‘send forth his root in the earth,’ in that he never plants the thoughts of his heart into the desire of the eternal life. For what the root is to the tree, the same is the thought of his own heart to each one of mankind; for in the case of that which is seen outwardly, there is a holding by that which is not seen outwardly [al. ‘which (being) within is not seen.’]. And hence it is said by the Prophet, Shall again take root downwardly, and bear fruit upwards. [Is. 37, 31] For when we stretch our thought in sympathizing with a poor neighbour; ‘we as it were send a root downwards, that we may bear the fruit of recompense above.'

[AD 604] Gregory the Dialogist on Job 15:30

54. If this proud man had been minded to turn back from sin to righteousness, he might ‘depart out of darkness.’ But because he seeks not the light of righteousness, he does not depart out of darkness. After whose example, those likewise, who ‘attach themselves to him out breathe themselves in making earthly advancements, are kindled with the torches of avarice, and scorched with the fires of carnal desires. And hence it is added,
The flame shall dry up his branches.
55. For if he united to himself any that were searching after the Eternal Country, he would have green ‘branches’ in himself. But because they that are joined to him, are also heated with earthly passions, and the flame of passions kindles the hearts of his followers, it doth surely ‘dry up his branches,’ that they should not bear the fruit of good works, seeing that for the chace after the lowest objects they pant in wickedness. And it is well added,
And by the breath of his mouth shall he be taken away.
56. For the proud man, in proportion as he is more strong in this life, the more shamelessly lets loose for himself the reins of his tongue, so as to utter bad things of every sort, to apprehend no man for his words, to wound these with insults, to cast at those with curses. But sometimes he is carried away into blasphemy against his Creator, as it is said by the Psalmist of such persons, They set their mouths against the heavens, and their tongue walketh through the earth. [Ps. 73, 9] And hence the rich man, being set in the fire, implores to have water dropped for him on his tongue by the finger of Lazarus. By which circumstance it is perceived that in that part where a man has sinned most, there he was the more fiercely burned. Therefore it is rightly said now, And by the breath of his mouth shall he go away; in that he received sentence of smiting, in proportion as he did not restrain the breath of his mouth under the fear of God.

[AD 604] Gregory the Dialogist on Job 15:31-33

As often as we do alms after sin, we, as it were, pay a price for bad actions. Wherefore, the prophet says concerning him who does not do these things, “He will not give God his propitiation or the price of the redemption of the soul.” But sometimes the rich, being elated, oppress those below them and seize the things of another. Yet, in a certain way they give some things to others. And while they oppress multitudes, they sometimes render defensive support to particular persons; for the iniquities that they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things of which we are guilty. For he who is both always sinning, and, as it were, always bestowing alms, pays a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said, “Let him not believe, being vainly deceived, that he is to be redeemed with any price.” For the alms of the rich and proud person has no efficacy to redeem him, seeing that his robbery of the poor person committed simultaneously will not allow his alms to rise up before the eyes of God.… Very commonly we see persons that both lead wicked lives and attain to the very extreme of old age. How then is it said, “Before his days are fulfilled, he shall perish,” when, in the case of particular persons we often see that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness? For there are some, who after losing their way in life, come to their senses, and with their conscience accusing them, they forsake their evil ways, alter their actions, resist their old wickedness, flee earthly courses and pursue heavenly aims. However, before they become firmly rooted in those holy aims, from deadness of mind they return to the things from which they began to pass sentence, and they fall back to the evil habits that they had determined to shun. For it often happens that for the profit of many, even holy people bow their necks to external actions and are busied with the governance of a people. The weak observing this, and from their former pride still within them, seeking to follow their example, they set themselves in outward ways of action. But in proportion, for they do not come to their actions well imbued with the things of the Spirit, and they execute them in a carnal manner. For until the heart is first confirmed in heavenly desires by long application and a habitual manner of living, when the heart is poured back again for the executing of things exterior, it is rooted out from all its standing in good practice.

Source: MORALS ON THE BOOK OF JOB 12.57-59

[AD 604] Gregory the Dialogist on Job 15:32

58. The days foreordained to each individual by the Divine Prescience can neither be increased nor lessened, except it happen that they be so foreknown as either to be longer if they be accompanied with the most perfect works, or shorter with the most wicked, just as Hezekiah obtained increase of days by the bestowing of tears, and as it is written concerning the wicked, Death meets the undisciplined. [Ed. Ben. suggests that this may be taken from Ecclus. 20, 9] Yet oftentimes the wicked man, though in the secret foreknowledge of God no protracted periods of life may be predestined him, himself, forasmuch as he desires to live after the flesh, sets length of days before his imagination. And because he cannot attain to that time that he looks forward to, he, as it were, ‘perishes before his days are fulfilled.’ Which same we may likewise understand in another sense also. For very commonly we see persons that both lead wicked lives, and attain to the very extreme of old age. How then is it said, Before his days are fulfilled, he shall perish; when in the case of particular persons we often see, that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness?
59. For there are some, who after a lost way of life turn back to themselves, and their conscience accusing them, forsake their froward ways, alter their doings, withstand their old wickedness, flee earthly courses, and pursue heavenly aims, but before they be firmly rooted in those holy aims, from deadness of mind they return to the things which they began to pass sentence on, and fall back to the evil habits which they had determined to eschew. For whereas it often happens that for the profit of many, even holy men bow their necks to external actions, and are busied with the governance of a people, the weak seeing this, and, from their former pride still by them, seeking to follow their example, set themselves in outward ways of action; but in proportion as they do not come thereto well imbued with the things of the Spirit, they execute them in a carnal manner. For except the heart be first confirmed in heavenly desires by long application and a continued conversation, when it is poured back again for the executing of things exterior, it is rooted out from all its standing in good practice. Whence too it is rightly said of this wicked man, Before his days are fulfilled, he shall perish. In that even if he begin perchance to do any thing good, before he is strengthened therein by length of time, he falls back to outward things, and wickedly abandons what he appeared to have entered upon rightly. And hence it is fitly added; And his hands shall wither; in that whilst he is prematurely involved in exterior actions, he is dried up of all good practice.

[AD 604] Gregory the Dialogist on Job 15:33

60. It is to be observed that the Divine Word so speaks of this wicked man in general terms, that yet it comes down to his particular wickedness. For he that on saying, His cluster shall be spoilt like a vine in the first flower, and like an olive casting its flower; directly adds, For the congregation of the hypocrite shall be barren, plainly makes it appear that in this wicked man it is against his hypocrisy that he passes sentence of condemnation. Now we have to consider how it is that the hypocrite is ‘spoilt like a vine in the first flower, or like an olive casting its flower.’ If the vine in flowering be touched by excessive cold in an inequality of the weather, it forthwith makes it dry of all moistness of verdure. And there are some, who after bad courses long to follow ways of holiness, but before that good desires are confirmed in them, as we have said, some piece of good fortune of the present life comes upon them, which entangles them with outward concerns, and whilst it withdraws their mind from the heat of interior love, as it were puts it out by cold, and whatever seemed to be showing itself of the blossom of virtue in them, it kills. For in earthly courses of action the mind grows very cold, if it be not yet by the interior gifts firmly settled. Whence it follows that higher stations or exterior works, which are intended to be of use to the necessities of man, those persons should take upon them to put them in execution, who have skill to judge of them, and to force them to bow beneath themselves in the power of interior virtue. For when any frail person is drawn away either to the post of government or to execute exterior employments, in proportion as he is as it were carried out of himself, he is rooted up, in that the tree, which does not first send roots deep below, is the sooner laid low by the impulse of the winds, if it lifts itself on high in its top; and is the more speedily brought down to the very lowest, in proportion as it grew higher in the air without roots. But sometimes the vine in flower is dried, not by the cold but by the heat, and when it is touched by excessive heat, its flower being shed, the cluster is made to wither. And it very often happens that they who do not come to good works with a right intention, when they see that they please their fellow-creatures, are the more vehemently inflamed to execute the same good works, anxiously set themselves to do what is calculated to please the eyes of men, and are as it were heated in a holy devotedness. What then but heat in the time of the blossom has come upon these, whom the appetite of human applause has made bare of fruit? Hence it is well added, And like the olive casting his flower. For when the olive is in flower, If it be touched by an immoderate fog, it is bared of the fulness of fruit. And as often as people that are entering on good works, begin to be extolled by, those that behold them, and to take delight in the commendations of themselves, there is caused a mist of the understanding in the thoughts, that they can now no longer discern with what intention they do a thing, and lose the fruit of practice as it were by the fog of applause. Hence it is well said by Solomon, Let us get up early to the vineyards; let us see if the vines flower, if the blossoms bear fruit. ‘The vines flower,’ when the minds of the faithful put forth good works; but they do not ‘bear fruit,’ if in what they may have purposed, they are disabled, from being overcome by certain erring practices.
61. We have not then to look whether the vines flourish, but if the blossoms are strong for the bearing of fruit, in that it is not any thing to admire if a man begins good works, but it is much to be admired, if with a right intention he holds on in good works. Whence it very often happens that if in good practice a right intention is not kept, even the very work itself which is supposed good is lost. For we have often seen persons abandon the earthly things which they possessed, and henceforth seek nought transitory, and be mixed up with no jarrings for the sake of this life. When then the believing mind exhibits this in itself, it is as if the olive put forth blossom, but when any of this sort begin to seek the glory of the world which they, had contemned, and to pant with insatiable desire after the earthly things which they appeared to have disdained, to give themselves to brawls, to seek out mischiefs upon their neighbours; then indeed the olive has cast her flower, which she put forth, in that she never brought to perfect works the beginnings of a good purpose. But we are to bear in mind that such things are often happening to those who do not follow God with a pure and single aim.

[AD 604] Gregory the Dialogist on Job 15:34

61. For the good things he has begun he would not lose, if he had not been a hypocrite. Now hypocrites gather together good works, but their gathering itself is barren, in that in the things they do they never make it their object to receive fruit in the eternal recompensing. They look fruitful and green to the eyes of their fellow-creatures, but in the sight of the hidden Judge they appear unfruitful and blasted. But oftentimes, being inflamed with the fever of avarice, they display greater works of their own before the eyes of men, in proportion as they desire to have larger rewards offered them by their fellow-creatures. Hence it is yet further added;
And fire shall consume the tabernacles of those who are ready to take rewards.
62. For as the body dwells in a tabernacle, so the mind dwells in thought. But the ‘fire consumes the tabernacles,’ when the heat of avarice wastes the thoughts. And it very commonly happens that the hypocrite scorns to receive gold, or the several good things of the body, at the hands of his fellow-creatures, but because he does not take these, he aims to win greater commendations from them; and perhaps he does not reckon that he has ‘received a reward,’ because he refuses to take the good things of the body. Hence it is proper to be known that a gift is sometimes proffered by the hand, and sometimes by the mouth. Thus one who presents money, has given a reward with the hand; but he that bestows the word of applause, has put forward a reward from the mouth. Though, then, the hypocrite refuse to take external gifts, which may perhaps answer earthly necessity, yet that is a greater thing which he aims to have paid him in return, when desiring to be extolled beyond his desert, he seeks a reward from the mouth. And because in the mere appetite of praise his heart is kindled with overmuch heat, let it be rightly said, And fire shall consume the tabernacles of those that are ready to take rewards.
63. But if we are to understand by their ‘tabernacles’ the bodies which their souls inhabit, then the fire consumes the ‘tabernacles,’ because those who here are on fire in the soul with the flames of avarice, are there consumed in the flesh too by the fires of hell, and because the mind of the hypocrite is never at rest from the thinking of wickedness, in that whether he goes after the things of earth, or applause, he grudges those things to others, which he pants to have awarded to himself, and strives to make others appear wicked in proportion as he desires to appear more holy to all the world, so that by means of this, that others are rendered contemptible, he may himself at all times appear more worthy of respect. Whence it comes to pass, that as touching his credit with his neighbour, he spreads out the nets of his tongue before the judgments of his fellow-creatures, that he by himself may catch the good opinion of those whom he seeks to please.

[AD 604] Gregory the Dialogist on Job 15:35

64. For he conceives ‘woe,’ when he devises wicked things; he ‘brings forth iniquity,’ when he has begun to fulfil what he has devised; by entertaining envy, he ‘conceives woe;’ by uttering slanders, he ‘brings forth iniquity.’ For it is grievous wickedness when he who is wicked strives to make others appear wicked, that he may himself thereby appear as holy, because he has shown that others are not holy. But we ought to bear in mind, that in Holy Writ by the title of the ‘belly’ or the ‘womb’ the mind is used to be understood. Hence it is that it is said by Solomon, For the candle of the Lord is the breathway of man, searching all the inward parts of the belly. [Prov. 20, 27] For the light of grace, which comes from above, affords a ‘breathway’ to man unto life, which same light is said to ‘search all the inward parts of the belly,’ in that it penetrates all the secrets of the heart, that the things which were hidden from the soul touching itself it may bring back before the eyes thereof with weeping. Hence Jeremiah saith, My bowels! my bowels! I am pained. [Jer. 4, 19] Who, that he might show what he had called his belly, added, the senses of my heart are troubled. So by the title of the womb the mind is rightly understood, in that like as the offspring is conceived in the womb, so is thought engendered in the mind. And as meats are contained in the belly, so are thoughts in the mind; and so the ‘womb’ of the hypocrite ‘prepares deceits,’ in that he is ever conceiving in his mind the greater wickedness against his neighbours, in proportion as he aims to appear by himself above all men innocent. Eliphaz therefore put forward these things, in that he looked upon blessed Job as stricken with that great scourge on account of his hypocrisy. But his words, though they apply to many, are at odds with him alone, for whom alone they were said, in that the holy man had nought of double-dealing in his conduct, whom Truth being witness to him praised for the singleness of his heart.