約伯倫理 第 1292 章

When they suffer so many adversities outwardly, they smell wondrous things inwardly concerning eternal blessedness. — In Holy Scripture, by the word 'nostrils' is wont to be understood sometimes folly, sometimes the instigation of the ancient enemy, and sometimes foreknowledge. For by the nostrils folly is designated, as we have already taught above from Solomon's testimony, who says: A golden ring in the snout of a swine, a woman fair and foolish (Prov. 11:22). By the name of the nostrils are taken the exhaling snares and instigation of the ancient enemy, as the Lord testifies concerning him in this same book, saying: Out of his nostrils goeth forth smoke (Job 41:11). As if He should say:

From his perverse instigation there arises in human hearts the darkness of most wicked thought, through which the eyes of those who see are darkened. By the nostrils also foreknowledge is designated, as it is said through the prophet: Cease from the man whose breath is in his nostrils, for he is reputed high (Isa. 2:22). For often we grasp by smell that which we do not see, so that some things, even when they lie far off, make themselves known to us by the fragrance of their quality; and while we draw breath through the nostrils, we very often foreknow certain things that are unseen.

Therefore the breath of our Redeemer is said to be in His nostrils, that is, that His knowledge is designated to be in foreknowledge, because whatever He made known that He knew in the nature of His humanity, this indeed He foreknew before the ages from His divinity. Whence He had the breath in His nostrils, He soon added through the prophet, saying: For he is reputed high (Isa. 2:22). As if He should say: In lower things He foreknew from above the things to come, because He came to the depths from the heavens. Holy men also, because they have believed the things heard from Him, they too now foreknow things to come; and while they faithfully serve His precepts, they await His coming with sure hope.

Whence in this place also, by the nostrils of this horse, the foreknowledge and expectation of the holy preacher is designated. For while he longs for the final judgment to come, the heavenly country to be shown, the rewards to be paid to the just, he draws in, as it were, through his nostrils the breath of things to come. — Whence the just man glories, and the sinner is terrified. But the glory of his nostrils is terror, because the vision of the strict Judge, which the just man vehemently awaits, the unjust man dreads to come. For the just man, considering his labours, seeks the reward of recompense; and knowing the merit of his cause, he longs for the presence of the Judge, and with the highest ardour desires that He come in a flame of fire, giving vengeance upon the impious, and bearing the beauty of His own contemplation as a recompense to the godly.

But he who is mindful of his own injustice shudders to come into judgment, and fears that his acts be examined, because he knows that, if they be examined, he will be condemned. The glory of his nostrils, therefore, is terror, because the just man glories from that whence the sinner is condemned. Let us see how the horse already draws in through his nostrils the breath of those things which he does not yet see; let us see with how great glory he is lifted up when he already awaits things to come. Behold, that excellent preacher, gazing upon his labours, says: I am now ready to be offered, and the time of my dissolution is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall render to me in that day (2 Tim. 4:6,7,8). Where he also fitly adds:

And not only to me, but unto all them also that love his appearing (Ibid., 8). As if he should say: But also to all who are conscious to themselves of good works. For none love the coming of the Judge, save those who know that they have the merit of righteousness in their cause. Since, therefore, from that whence the just man glories, the unjust man is terrified, it is rightly said, The glory of his nostrils is terror. But let us hear what this holy preacher does, while he awaits the glory to come, while he strives to come before the face of the Judge, and while he is still deferred from the reward of his labour, placed meanwhile in this life. There follows: