Letters & Polemics (CSEL) 2 part 8/8

For lest it should be so understood, he at once added what he meant by 'rulers of the world': 'of this darkness,' he says, that is, of the ungodly, to whom, when converted to the Lord, he says: 'for you were once darkness, but now you are light in the Lord.' For it is in each one's will whether he be darkness or light; but when darkness, it is in himself, that is, in the sins which are his own; but when light, not in himself but in the Lord, by whom he is illumined, so that, as Isaiah says, his darkness may be as the noonday; and it is said also in the Psalms: 'you will illumine my darkness.' Those, then, whom the Apostle calls rulers of darkness, are themselves also in this verse called 'captains.'

For by these too the darkness—that is, the ungodly—are led, to persecute the godly, that is, those who suffer persecution for righteousness' sake, not those who suffer for their own ungodliness and iniquities. And he says that the martyr scents the shouting of such captains, not because any sound thence is heard with the ears of the body, but because with the ears of the heart, through faith, they shout how greatly the devil and his angels contrive against the servants of God. Whence the Apostle says: 'for we are not ignorant of his devices.' Against which shouting of the captains the ears of the unbelieving are altogether deaf. 'Does the hawk feather forth by your wisdom?' Just as in the wisdom of God, which is Christ, the new man is gradually renewed, who is to have his conversation in the heavenly places.

'With wings spread, immovable, looking toward the south?' With the virtues of the twofold love unfolded from every worldly hindrance, remaining unshaken in faith; yet not presuming on himself even in this very thing, but hoping in God and recalling his intention to Him from whom that very ardor of charity is breathed, so that he may keep his strength toward Him, saying: 'shall not my soul be subject to God? for from Him is my salvation; for He is my God and my Savior, my support; I shall not be moved any more.' 'And does the eagle exalt itself at your bidding?' Just as at the bidding of Him who said: 'when I shall be exalted, I will draw all things to Myself.'

For He, about to die for us and to raise His body by resurrection into heaven, says: 'wherever the carcass shall be, there shall the eagles be gathered.' For He has satisfied with heavenly good things the desire of him whose youth shall be renewed like the eagle's. The exaltation of the eagle can also pertain to that which the Apostle says: 'for whether we were beside ourselves, it is to God'—so that the verse which follows, about the vulture, may pertain to that which there also follows; 'or whether we are sober, it is for you.' For there follows: 'or will the vulture abide, dwelling upon its nest in the rock?'

Because it seems to be said by way of affection, not of contemplating sublime things by an excess of mind, but of caring for lower things through temperance, by which one accommodates oneself to human matters, so that the ungodly who are held for dead may be justified through the word—that is, as if devoured by the mouth—and be converted into the body of the Church. For the vulture feeds on the dead; and therefore 'upon its nest,' where, as it were, it places its brood, the works necessary to this life. And therefore 'in the rock,' because when the Apostle had said 'or whether we are sober, it is for you,' he immediately subjoined: 'for the charity of Christ constrains us'; but the rock was Christ. And 'well does it abide, dwelling,' according to that which is said: 'I am constrained between the two, having a desire to be dissolved and to be with Christ;'

for much rather is it best—so that this may pertain to the exaltation of the eagle; but to the vulture sitting in the nest and abiding pertains 'to remain in the flesh is necessary for your sake.' And because by the rock the whole Church too is well understood, on account also of Simon, who for this reason was called Peter by the Lord, the summit of the rock is the head of the Church. To this is added the verse that follows: 'on the summit of the rock and in the cavern?' For the summit refers to that which is the head, but the cavern to that whereby our life is hidden with Christ in God. 'And when it shall be there, it seeks food': concerning which it was said to Peter: 'kill and eat,' so that he might incorporate into the Church those of the Gentiles who would believe. 'From afar its eyes look out, and its young roll in blood':

in the hope of future immortality unto eternal life, it stretches its intention far off, although its works are rolled in the infirmity of the flesh—that is, tossed about by uncertain motions, while human ignorance holds it uncertain, out of the things it mercifully does, what may profit whom toward God; while nevertheless, with eyes looking far off for the sake of eternal salvation, it dispenses with sincere charity. But when such a worker and dispenser shall have found those who, by the affection with which they renounce the devil, are already dead to this world, then without any hesitation he affords them the ministry of his mouth in the work of speech, by which he may transfer them, now most ready, into the body of the Church; and therefore it follows: 'wherever the carcasses shall be, there at once they are found.'

'The Lord answered Job and said.' Since the Lord now, as it were, takes up his discourse again, while he himself was speaking, we are to understand that Job had been struck dumb in silence at the things that had been said and had fallen quiet, so that he dared say nothing further. Therefore in the two verses that follow the Lord exhorts him to answer. 'Shall he who disputes with the Almighty be at rest?' That is: Why are you at rest, you who dispute with the Almighty? 'Shall he who reproves God answer thus?' We must understand 'Shall he?' so that the sense is: Shall he who shall answer by disputing reprove God? For when one disputes with the Almighty, it is by way of inquiry, not by way of refuting or confuting. It is not therefore because he is Almighty that one must cease from disputing with him.

For nothing is required to be reproved by Him through disputation, as it were from Truth itself. It can also be understood thus: 'Shall he who disputes with the Lord be at rest?' That is: because he who disputes with the Almighty is not at rest, one must not dispute with Him in such a way as to find rest. For one who disputes is wont to contradict; but he who contradicts God cannot be at rest, that is, he finds no rest unless he consents to His will without any contradiction. 'For he who reproves God shall answer thus,' that is: when by disputing he answers God, he reproves God, and for that reason he does not attain to rest. Whence it is said: 'O man, who art thou that repliest against God?' But what such thing had Job done?

For God does not so receive him as one contradicting Him, as his friends, who did not understand, supposed; since He bears such testimony to him both at the beginning of the book and at the end. Or was it said on account of the person whom Job represented, that is, the body of the Lord, which is the Church, in which there is a great part of the weak—not indeed of the despairing, yet still imperiled in their progress, whose feet are almost moved and whose steps are well-nigh poured out, while they are zealous against sinners, beholding the peace of sinners? Who say: 'How does God know? And is there knowledge in the Most High? Behold, these very sinners, who abound in this world, have obtained riches.'

'Have I in vain cleansed my heart and washed my hands among the innocent, and been scourged all the day, and my chastening came every morning?' For from here rather Job himself seems to answer in the following verses. 'And Job answering said: Why then am I to be judged, being admonished and rebuked by the Lord, hearing such things, since I am nothing?' That is: Why then do I set up a judgment for myself, when the Lord admonishes and reproves me, if I should contradict Him? 'Hearing such things,' that is, understanding such things—how great a justice and mercy is thus exercised toward me, since of myself I am surely nothing. 'What answer shall I give?' That is: What shall I be able to say against the truth? 'I will lay my hand upon my mouth,' that is: I will restrain and curb my talkativeness. 'Once I have spoken; a second time I will add nothing.'

Unless it be taken in a mystery, how did Job speak 'once,' who spoke so many times? Or how does he 'add nothing further,' he who was about to speak after a little while? But 'speech' here is to be understood as the soul's advance into these outward things, whereby it forsakes God and resists Him. Whence this greater advance is even called 'a cry' in Scripture, when God says that the cry of Sodom had reached Him. Contrary to this speech and cry is that most blessed silence of which it is said: 'And it shall be silent, without fear, from all malice.' Rightly therefore does he say that he has spoken 'once,' by a kind of continuous speech throughout the whole life of the old man, when he was 'a spirit going forth and not returning.'

But now, laying his hand upon his mouth, lest he advance further, he promises that he will add nothing a second time, lest he depart from God. Amen.