Moralia in Job 289

Ibid. — But iniquity shall draw in its mouth. 37. The Jews shall cease from insults against Christ. — For now iniquity still opens wide its mouth, because the tongue of the unbelieving in no wise ceases to assail the Redeemer of the human race with insults. But then shall it draw in its mouth, when it shall close by punishment that which it will not close by zeal. Which nevertheless may well be taken also of the converted persecutors. For when the poor one is saved, while the needy returns to hope, with mouth drawn in iniquity is struck dumb, because, as the miracle of his resurrection grows bright, while a copious multitude of the unbelieving believes, it has ceased from the injuries and insults of its Redeemer. For its mouth, which it opened by mocking God, it has now drawn in through dread.

Moral sense. — 38. The darkness of the envious and their anxious malice. — It is pleasing to run over these things morally, setting aside the Jewish signification, and to investigate how they are done generally by the wicked. For the minds of iniquitous men, when they behold certain things well wrought by their neighbours, are tormented upon the extended rack of their own envy, and sustain the grievous penalty of their own malice, when, wasting away, they see the good things in others. Rightly therefore is it said: By day they shall meet with darkness, because their mind, when it is afflicted by another's betterment, is darkened away from the ray of light;

because often, while they consider the open good things in their neighbours, they investigate whether any evils lie hidden, and labour with anxious inquiries, whether perchance they may find something which they can accuse. They behold sound limbs indeed, but with the eyes of the heart closed they grope, seeking a wound. Whence too it is well subjoined: And as in the night, so shall they grope at noonday. The day of the good work shines outwardly in the neighbour; but they grope as in the night, because they endure within the darkness of their own envy. They busy themselves to arrive at certain things which they may reprehend, they seek an entrance for detraction; but because they cannot find it, blind they wander about outside.

Which is well expressed, when, the angels protecting Lot, the Sodomites did not find the door of his house, as it is written: They pressed sore upon Lot violently, and it was now near that they would break the doors; and the men put forth their hand, and drew in Lot to them, and shut the door, and those who were outside they smote with blindness, from the least to the greatest, so that they could not find the door (Gen. xix, 9, 10 and following). What is it that, while the wicked assail, Lot is drawn back within the house and defended, save that each just man, while he sustains the snares of the depraved, returns to his own mind and remains undaunted?

But the men of Sodom could not find the door in Lot's house, because the corrupters of minds against the life of the just detect no entrance of accusation. For smitten with blindness they wander about the house as it were, they who, envying, scrutinize deeds and words. But because on every side the strong and praiseworthy action of the just man's life meets them, wandering they grope nothing else but the wall. Well therefore is it said: As in the night, so shall they grope at noonday, because, while they cannot accuse the good which they see, blinded by malice, they seek for accusation the evil which they do not see. 39. To sin, either delight or terror draws us; neither has power against the humble. — Where too it is rightly subjoined: But he shall save the poor from the sword of their mouth, and from the hand of the violent.

For poor is whosoever within himself is not lifted up. Whence too through the Gospel the Truth says: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. v, 3). Now in two ways each one is drawn to guilt. For either he is led by delight, or he is overcome by terror. For the sword of the mouth is the iniquity of persuasion, but the hand of the violent is the adversity of power. But because the truly humble man, who in this place is called poor, in that he seeks none of the prosperous things of this world, thereby the more boldly despises even adverse things, rightly is it said: He shall save the poor from the sword of their mouth and from the hand of the violent. As if it were openly said:

God so establishes in himself the minds of the humble, that neither the blandishments of persuasions may draw them to the perpetrating of iniquity, nor the pain of punishments break them. For hope raises the soul unto eternity, and therefore it feels none of the evils which it endures outwardly. Whence too it is subjoined: And there shall be hope for the needy. And when the poor one has arrived at the fruit of this hope, every proud one is struck dumb. Whence too it is still subjoined: But iniquity shall draw in its mouth. For now the wicked man detracts from the good, and the right things which he neglects to do, these he ceases not to lacerate by carping at them in others. But then does iniquity draw in its mouth, when it recognizes how great a glory of recompense awaits the just.

For then it has no leisure to speak against the good, because torments bind the tongue by the deserved recompense of their own evils. Whence well, Anna prophesying, it is said: He will keep the feet of his saints, and the wicked shall be silent in darkness (1 Kings ii, 9). But that each elect one may escape the eternal punishments, and that the poor one may ascend to perennial glory, he ought here to be worn down by assiduous scourges, so that in the judgment he may be able to be found purged. For by the very weight of our infirmity we are daily drawn downwards, unless by the wondrous hand of the Craftsman we are relieved through the succouring scourges. Whence too it is subjoined: