Anger indeed killeth the foolish, and envy slayeth the little one.

“But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who "causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray, perish." This refers to the ardor of God. "His wrath causes the foolish to disappear" means, in my opinion, that God's wrath causes the sinners to disappear. "Wrath destroys the foolish one," Eliphaz says, and therefore it does not destroy the sensible. Wrath, in fact, has no place among the sensible.”

“For wrath killeth the foolish man, and envy slayeth the silly man. MORAL INTERPRETATION. Which same sentence would have been true, had it not been delivered against the patience of so great a man. But let us weigh well the thing that is said, though it be made to recoil by the virtue of his hearer, that we may shew how right the matter is, which is put forth, if it were not unjustly put forth against blessed Job; since it is written, But Thou, Lord, Judgest with tranquillity. We must above all things know, that as often as we restrain the turbulent motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of the mind is lashed with Anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. Let us consider then how great the sin of Anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoilt. By Anger wisdom is parted with, so that we are left wholly in ignorance what to do, and in what order to do it; as it is written, Anger resteth in the bosom of a fool; in this way, that it withdraws the light of understanding, while by agitating it troubles the mind. By Anger life is lost, even though wisdom seem to be retained; as it is written, Anger destroyeth even the wise. For in truth the mind being in a state of confusion never puts it in execution, even if it has power to discern any thing with good judgment. By Anger righteousness is abandoned, as it is written, The wrath of man worketh not the righteousness of God. For whereas the agitated mind works up to harshness the decision of its reasoning faculty, all that rage suggests, it accounts to be right. By Anger all the kindliness of social life is lost, as it is written, Be not the companion of an angry man; lest thou learn his ways, and get a snare to thy soul. And the same writer, Who can dwell with a man whose spirit is ready to wrath? For he that does not regulate his feelings by the reason that is proper to man, must needs live alone like a beast. By Anger, harmony is interrupted; as it is written, A wrathful man stirreth up strife, and an angry man diggeth up sins. For 'an angry man diggeth up sins,' since even bad men, whom he rashly provokes to strife, he makes worse than they were. By Anger the light of truth is lost; as it is written, Let not the sun go down upon your wrath. For when wrath brings into the mind the darkness of perturbation, God hides therefrom the ray of the knowledge of Himself. By Anger the brightness of the Holy Spirit is shut out. Contrary whereunto, it is written according to the old translation, Upon whom shall My Spirit rest, saving upon him that is humble and peaceful, and that trembleth at My words? For when He mentioned the humble man, He forthwith subjoined the word 'peaceful;' if then Anger steals away peace of mind, it shuts its dwelling place against the Holy Spirit, and the soul being left void by Its departure, is immediately carried into open frenzy, and is scattered away to the very surface from the inmost foundation of the thoughts. For the heart that is inflamed with the stings of its own Anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, and they that are well known are not recognised. With the mouth, indeed, he shapes a sound, but the understanding knows nothing what it says. Wherein, then, is he far removed from brain-struck persons, who is not conscious of his own doings? Whence it very often comes to pass that anger springs forth even to the hands, and as reason is gone the further, it lifts itself the bolder. And the mind has no strength to keep itself in, for that it is made over into the power of another. And frenzy employs the limbs without in dealing blows, in proportion as it holds captive within the very mind, that is the mistress of the limbs. But sometimes it does not put out the hands, but it turns the tongue into a dart of cursing. For it implores with entreaty for a brother's destruction, and demands of God to do that, which the wicked man himself is either afraid or ashamed to do. And it comes to pass that both by wish and words he commits a murder, even when he forbears the hurting of his neighbour with the hands. Sometimes when the mind is disturbed, anger as if in judgment commands silence, and in proportion as it does not vent itself outwardly by the lips, inwardly it burns the worse, so the angry man withholds from converse with his neighbour, and in saying nothing, says how he abhors him. And sometimes this rigorousness of silence is used in the economy of discipline, yet only if the rule of discretion be diligently retained in the interior. But sometimes whilst the incensed mind foregoes the wonted converse, in the progress of time it is wholly severed from the love of our neighbour, and sharper stings arise to the mind, and occasions too spring up which aggravate her irritation, and the mote in the eye of the angry man is turned into a beam, whilst anger is changed into hatred. It often happens that the anger, which is pent up within the heart from silence, burns the more fiercely, and silently frames clamorous speeches, presents to itself words, by which to have its wrath exasperated, and as if set in judgment on the case, answers in exasperation exceeding cruelly: as Solomon implies in few words, saying, But the expectation of the wicked is wrath. And thus it is brought to pass that the troubled Spirit finds louder riot in its silence, and the flame of pent-up anger preys upon it the more grievously. Hence a certain wise man said well before us, The thoughts of the angry man are a generation of vipers, they devour the mind which is their mother. But we are to know that there be some, whom anger is somewhat prompt in inflaming, but quickly leaves them; while there are others whom it is slow in exciting, but the longer in retaining possession of. For some, like kindled reeds, while they clamour with their voices, give out something like a crackle at their kindling: those indeed speedily rise into a flame, but then they forthwith cool down into their ashes; while others, like the heavier and harder kinds of wood, are slow in taking fire, but being once kindled, are with difficulty put out; and as they slowly stir themselves into heat of passion, retain the longer the fire of their rage. Others again, and their conduct is the worst, are both quick in catching the flames of anger, and slow in letting them go; and others both catch them slowly, and part with them quickly. In which same four sorts, the reader sees clearly that the last rather than the first approaches to the excellence of peace of mind, and in evil the third is worse than the second. But what good does it do to declare how anger usurps possession of the mind, if we neglect to set forth at the same time, how it should be checked? For there are two ways whereby anger being broken comes to relax its hold upon the mind. The first method is that the heedful mind, before it begins to do any thing, set before itself all the insults which it is liable to undergo, so that by thinking on the opprobrious treatment of its Redeemer, it may brace itself to meet with contradiction. Which same, on coming, it receives with the greater courage, in proportion as by foresight it armed itself the more heedfully. For he, that is caught by adversity unprovided for it, is as if he were found by his enemy sleeping, and his foe dispatches him the sooner, that he stabs one who offers no resistance. For he, that forecasts impending ills in a spirit of earnest heedfulness, as it were watching in ambush awaits the assault of his enemy. And he arrays himself in strength for the victory in the very point wherein he was expected to be caught in entire ignorance. Therefore, before the outset of any action, the mind ought to forecast all contrarieties, and that with anxious heed, that by taking account of these at all times, and being at all times armed against them with the breastplate of patience, it may both in foresight obtain the mastery, whatever may take place, and whatever may not take place, it may account gain. But the second method of preserving mildness is that, when we regard the transgression of others, we have an eye to our own offences, by which we have done wrong in the case of others. For our own frailty, being considered makes excuse for the ills done us by others. Since that man bears with patience an injury that is offered him, who with right feeling remembers that perchance there may still be somewhat, in which he himself has need to be borne with. And it is as if fire were extinguished by water, when upon rage rising up in the mind each person recalls his own misdoings to his recollection; for he is ashamed not to spare offences, who recollects that he has himself often committed offences, whether against God or against his neighbour, which need to be spared. But herein we must bear in mind with nice discernment that the anger, which hastiness of temper stirs is one thing, and that which zeal gives its character to is another. The first is engendered of evil, the second of good. For if there was no anger originating in virtue, Phinees would never have allayed the fierceness of God's visitation by his sword. Because Eli lacked such anger, he quickened against himself the stirrings of the vengeance of the Most High to an implacable force. For in proportion as he was lukewarm towards the evil practices of those under his charge, the severity of the Eternal Ruler waxed hot against himself. Of this it is said by the Psalmist, Be ye angry, and sin not. Which doubtless they fail to interpret aright, who would only have us angry with ourselves, and not with others likewise, when they sin. For if we are bidden to love our neighbours as ourselves, it follows that we should be as angry with their erring ways as with our own evil practices. Of this it is said by Solomon, Anger is better than laughter; for by the sadness of the countenance the heart is made better. Of this the Psalmist saith again, Mine eye is disturbed because of anger. For anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it. Since necessarily in whatever degree he is moved by a jealousy for virtue, the world of contemplation, which cannot be known saving by a heart in tranquillity, is broken up. For zeal for the cause of virtue in itself, in that it fills the mind with disquietude and agitation, presently bedims the eye thereof, so that in its troubled state it can no longer see those objects far up above, which it aforetime clearly beheld in a state of tranquillity. But it is brought back on high with a more penetrating ken by the same means, whereby it is thrown back for a while so as to be incapable of seeing. For the same jealousy in behalf of what is right after a short space opens wider the scenes of eternity in a state of tranquillity, which in the mean season it closes from the effects of perturbation. And from the same quarter whence the mind is confounded so as to prevent its seeing, it gains ground, so as to be made clear for seeing in a more genuine way; just as when ointment is applied to the diseased eye, light is wholly withheld, but after a little space it recovers this in truth and reality by the same means, by which it lost the same for its healing. But to perturbation contemplation is never joined, nor is the mind when disturbed enabled to behold that, which even when in a tranquil state it scarcely has power to gaze on; for neither is the sun's ray discerned, when driving clouds cover the face of the heavens; nor does a troubled fountain give back the image of the beholder, which when calm it shews with a proper likeness; for in proportion as the water thereof quivers, it bedims the appearance of a likeness within it. But when the spirit is stirred by zeal, it is needful to take good heed, that that same anger, which we adopt as an instrument of virtue, never gain dominion over the mind, nor take the lead as mistress, but like a handmaid, prompt to render service, never depart from following in the rear of reason. For it is then lifted up more vigorously against evil, when it does service in subjection to reason; since how much soever our anger may originate in zeal for the right, if from being in excess it has mastered our minds, it thereupon scorns to pay obedience to reason, and spreads itself the more shamelessly, in proportion as it takes the evil of a hot temper for a good quality; whence it is necessary that he who is influenced by zeal for right should above all things look to this, that his anger should never overleap the mind's control, but, in avenging sin, looking to the time and the manner, should check the rising agitation of his mind by regulating it with nicety of skill, should restrain heat of temper, and control his passionate emotions in subjection to the rule of equity, that the punisher of another man may be made more just, in proportion as he has first proved the conqueror of himself; so that he should correct the faults of transgressors in such away, that he that corrects should himself first make advancement by self-restraint, and pass judgment on his own vehemency, in getting above it, lest by being immoderately stirred by his very zeal for right, he go far astray from the right. But as we have said, forasmuch as even a commendable jealousy for virtue troubles the eye of the mind, it is rightly said in this place, For wrath killeth the foolish man; as if it were in plain terms, 'Anger from zeal disturbs the wise, but anger from sin destroys the fool;' for the first is kept in under the control of reason, but the other lords it over the prostrate mind in opposition to reason. And it is well added, And envy slayeth the little one. For it is impossible for us to envy any but those, whom we think to be better than ourselves in some respect. And so he is 'a little one,' who is slain by jealousy. For he bears witness against his very own self, that he is less than him, by envy of whom he is tormented. It is hence that our crafty foe, in envying of the first man, despoiled him, in that having lost his estate of bliss, he knew himself to be inferior to his immortality. It is hence that Cain was brought down to commit the murder of his brother; in that when his sacrifice was disregarded, he was maddened that he, whose offering God accepted, was preferred to himself; and him, whose being better than himself was his aversion, he cut off, that he might not be at all. Hence, Esau was fired to the persecution of his brother; for, the blessing of the firstborn being lost, which, for that matter, he had himself parted with for a mess of pottage, he bewailed his inferiority to him, whom he surpassed by his birth. Hence his own brethren sold Joseph to Ishmaelites, that were passing by, in that upon the mystery of the revelation being disclosed, they set themselves to resist his advancement, that he might never become superior to themselves. Hence Saul persecutes his servant David by throwing a lance at him, for he dreaded that man growing beyond his own measure, whom he perceived to be daily waxing bigger by his great achievements in the virtues. Thus he is a 'little one,' who is slain by envy; in that except he himself proved less, he would not grieve for the goodness of another. But herein we must bear in mind, that though in every evil thing that is done, the venom of our old enemy is infused into the heart of man, yet in this wickedness, the serpent stirs his whole bowels, and discharges the bane of spite fitted to enter deep into the mind. Of whom also it is written, Nevertheless, through envy of the devil came death into the world. For when the foul sore of envy corrupts the vanquished heart, the very exterior itself shews, how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed down, the spirit is inflamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth, and while the growing hate is buried in the depths of the heart, the pent wound works into the conscience with a blind grief. Nought of its own that is prosperous gives satisfaction, in that a self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another: and in proportion as the structure of another's works is reared on high, the foundations of the jealous mind are deeper undermined, that in proportion as others hasten onward to better things, his own ruin should be the worse; by which same downfall even that is brought to the ground, which was believed to have been raised in other doings with perfect workmanship. For when envy has made the mind corrupt, it consumes all that it may have found done aright. Whence it is well said by Solomon, A sound heart is the life of the flesh: but envy the rottenness of the bones. For what is denoted by 'the flesh,' saving weak and tender things? and what by the 'bones,' saving strong deeds? And it is most common that some with real innocency of heart should appear to be weak in some points of their practice, whilst some now perform deeds of strength before the eyes of men, but yet towards the excellences of others they are inwardly consumed with the plague of envy; and so it is well said, A sound heart is the life of the flesh. In that where inward innocency is preserved, even if there be some points weak without, yet they are sometime made strong and fast. And it is rightly added, But envy the rottenness of the bones. For by the bad quality of envy even strong deeds of virtue go for nought before the eyes of God. Since the rotting of the bones from envy is the spoiling of the strong things even. But why do we say such things concerning envy, unless we likewise point out in what manner it may be rooted out? For it is a hard thing for one man not to envy another that, which he earnestly desires to obtain; since whatever we receive that is of time becomes less to each in proportion as there are many to divide it amongst. And for this reason envy wrings the longing mind, because that, which it desires, another man getting either takes away altogether, or curtails in quantity. Let him, then, who longs to be wholly and entirely void of the bane of envy, set his affections on that inheritance, which no number of fellowheirs serves to stint or shorten, which is both one to all and whole to each, which is shewn so much the larger, as the number of those that are vouchsafed it is enlarged for its reception. And so the lessening of envy is the feeling of inward sweetness arising, and the utter death of it is the perfect love of Eternity. For when the mind is withdrawn from the desire of that object, which is divided among a multitude of participators, the love of our neighbour is increased, in proportion as the fear of injury to self from his advancement is lessened. And if the soul be wholly ravished in love of the heavenly land, it is also thoroughly rooted in the love of our neighbour, and that without any mixture of envy. For whereas it desires no earthly objects, there is nothing to withstand the love it has for its fellow. And what else is this same charity but the eye of the mind, which if it be reached by the dust of earthly love, is forthwith beaten back with injury from its gaze at the inward light? But whereas he is 'a little one,' who loves earthly things, and a great one that longs after the things of eternity, it may be suitably enough rendered in this sense likewise, And envy slayeth the foolish one; in that no man perishes by the sickness of this plague, except him that is still unhealthy in his desires.”

“"Anger kills the foolish man." Because in the revelation which he had recounted as having been made to him, Eliphaz included among other things this, that men who have an earthly foundation are consumed as though by a moth; he wishes to show this through the diverse conditions of men: for there is no condition of men to which a proneness to some sin is not present. Now there are two conditions of men: for some are of great and elevated spirit, who are easily provoked to anger, and this is so because anger is an appetite for vengeance arising from a preceding offense; and the more elevated in spirit someone is, the more he thinks himself offended from a lighter cause, and therefore the more easily he is provoked to anger, and this is what is meant by "anger kills the foolish man." Now he calls the man who is of proud and elevated spirit "foolish," because it is especially through pride that man exceeds the bounds of reason, and humility prepares the way of wisdom, according to that saying of Proverbs 11:2, "where there is humility, there is wisdom"; and with this also the folly of anger fits, for the angry man, as the Philosopher teaches, does indeed use reason while he seeks vengeance for an offense, but perversely, since in taking vengeance he does not observe the measure of reason; and perversity of reason is folly. But some are pusillanimous, and these are prone to envy; hence he adds "and envy slays the little one," and this is said reasonably: for envy is nothing other than sadness at another's prosperity, insofar as that prosperity is reckoned as an impediment to one's own prosperity; and this pertains to smallness of soul, that someone does not judge himself able to prosper among others who are prospering. Thus, therefore, it seems evident that man, of whatever condition he may be, is prone to some sin; for it would be easy to bring forward similar things concerning other sins. Thus, then, through all that has been said above, Eliphaz intends to prove that adversities in this world befall no one except for sin. Against this there seem to be two objections, one of which is that many just men seem to be subjected to adversities; but he seems to have dissolved this objection by showing that men are prone to sin. The second objection is that some wicked men prosper in this world, and to satisfy this he intends consequently to show that their prosperity redounds to their own harm. Hence he says, "I have seen a fool," that is, a man puffed up with pride in his riches, "with a firm root," that is, established, as it seemed, in the prosperity of this world; but I did not approve his prosperity — nay rather, "I cursed his beauty immediately." Here it should be noted that he speaks of man under the metaphor of a tree, whose root, when it is firm, gives beauty in branches and fruits; he therefore compares the prosperity of a man established in riches to the beauty of a tree, which he curses, that is, pronounces to be evil and harmful, according to that saying of Ecclesiastes 5:12, "there is also another very grievous infirmity which I have seen under the sun: riches kept to the hurt of their owner." He added "immediately" in order to show that he has no doubt at all about this judgment. He shows, first as regards the sons, what evils proceed from the prosperity of the fool. For it frequently happens that when someone rich and powerful raises his sons without discipline, which is proper to a fool, his sons fall into many dangers; and sometimes, indeed, they are destroyed without judgment because of the hatreds which they stir up against themselves, or else, while not taking heed for themselves and indulging inordinately in pleasures, they lose their lives; and as to this he says, "his sons shall be far from safety." At other times, while they inflict calumnies and injuries on others, they are brought before judges and there condemned; and as to this he says, "and they shall be crushed in the gate," that is, by the sentence of the judges, for judges of old were accustomed to sit in the gates. And because foolish men in their prosperity do not hesitate to offend anyone, in adversity they find no helper, and so he adds, "and there shall be none to deliver them." But because someone might say, "I do not care whatever happens to my sons, so long as I enjoy prosperity in this world," he therefore, in the second place, sets forth the evils that come upon the fool himself both in his goods and in his person, saying, "whose harvest the hungry man shall eat"; for frequently men who are foolish and abound in riches oppress the poor, who, for the most part unable to bear the burdens, are forced by a kind of necessity to seize the goods of the rich; and because such men, living delicately, are wont through the delights of life to lose vigor of spirit and to become unwarlike, they are easily destroyed by warlike poor men; hence there follows, "and the armed man shall snatch it away," as it were without any resistance. And so that what he had said of harvests may be understood generally, he adds, "and the thirsty shall drink his riches," that is, covetous men. The aforesaid objections having been removed, he finally brings forward the argument to prove his principal intention, namely that adversities in this world do not happen to anyone except for sin, and the argument is this: whatever things happen on earth proceed from their own determinate causes; if, therefore, adversities happen to someone in this world, this has a determinate cause, which appears to be none other than sin; this, then, is what he says, "nothing on earth happens without a cause": for we see all effects proceed from determinate causes. From which, as though concluding, he adds, "and sorrow shall not spring out of the ground," and this is a metaphorical expression: for certain herbs are produced without seed, of which it is said that the ground brings them forth of its own accord; whatever, therefore, happened without its own proper cause, as it were without seed, could by a certain likeness be metaphorically said to spring out of the ground; but sorrow, that is, adversity, shall not spring out of the ground, that is, it is not without a cause. That which he had said, "nothing on earth happens without a cause," is made especially clear from this, that all things have a natural disposition fitting to their proper operation, from which it appears that the natural dispositions of things are not without a cause but for a determinate end; and therefore he says, "man is born to labor, and the bird to fly." For it is evident that, because the proper motion which the nature of the bird required was flight, it was fitting that the bird should have from its nature instruments suited to flying, namely wings and feathers; man, however, because he had reason, by which through his own labor he could procure for himself all the necessary aids, was naturally produced without all the aids which nature gave to other animals, namely without covering, without weapons, and other such things which he could prepare for himself by his own labor through the industry of reason. "Wherefore I will beseech the Lord," and so forth. Because Eliphaz had proposed that all things which happen on earth have a determinate cause, and had proved this from the fact that natural things appeared to be disposed for an end, and because this — namely that natural things exist for an end — is the strongest argument to show that the world is governed by divine providence and that not all things happen by chance, Eliphaz therefore at once concludes from what has gone before concerning the governance of divine providence. Now it must be known that if divine providence is taken away, the fruit of prayer is taken away, and likewise the knowledge of God concerning human affairs, which nevertheless must necessarily be posited by one who grants the governance of providence; and therefore Eliphaz, concluding, says: since all things which happen on earth are for an end, one must grant the governance of providence, wherefore "I will beseech the Lord," as though prayer were fruitful inasmuch as God disposes human affairs, "and to God I will set forth my speech," inasmuch as God knows human deeds and words and thoughts. In confirmation of this he adds those things which most show forth divine providence. Now it must be known that those who deny providence say that all things which appear in the things of the world proceed from the necessity of natural causes, namely from the necessity of heat and cold, of heaviness and lightness, and other such things. From those things, therefore, is divine providence most shown, of which no reason can be given from such natural principles; among which one is the determinate magnitude of the bodies of this world: for no reason can be assigned from any natural principle why the sun or the moon or the earth should be of such a size and not greater or smaller; hence it must be said that this apportioning of magnitudes is from the ordination of some intellect, and this he designates when he says, "who does great things," that is, who disposes things in a determinate magnitude. Again, if all things proceeded from the necessity of natural principles, since natural principles are known to us, we would have a way of inquiring into all things that are in this world; but there are some things in this world to the knowledge of which we can attain by no inquiry, such as spiritual substances, the distances of the stars, and other such things; hence it is evident that not all things proceed from the necessity of natural principles, but that things have been instituted by some higher intellect, and for this reason he adds, "and things unsearchable." Likewise, there are certain things which we see of which we can in no way assign the reason, for instance that the stars are disposed according to such a figure in this part of the heaven and according to another in another part; hence it is evident that this does not come from natural principles but from some higher intellect, and for this reason he adds, "and wondrous things": for the unsearchable and the wondrous differ in this, that the unsearchable is that which itself lies hidden and cannot be sought out, while the wondrous is that which indeed itself appears, but its cause cannot be sought out. It must also be known that some have held that the disposition of things proceeds from God according to a certain order of number, namely that from the first, simple one there proceeds only one first effect, in which there is already something of composition and plurality, and thus from it there proceed two or three things which are still less simple, and so, step by step according to them, the whole multitude of things proceeds; according to which position, indeed, the whole disposition of the universe is not from the ordination of the divine intellect but from a certain necessity of nature; hence, to remove this position, he adds, "without number": either because things have been produced into being without the necessity of a numerical order, or because innumerable things have been produced for us immediately by God, which especially appears in the first heaven, in which there are very many stars. Thus, then, Eliphaz shows that the production of things is from God and not from the necessity of nature. Consequently he shows that the course of things once made is governed by divine providence. And first in natural things, from the fact that natural things appear to be tempered to the use of men and of other animals, although the natural order of the elements would seem to require otherwise: for if one considers weight and lightness in the elements, it is evident that by nature earth lies beneath water, and water beneath air, and air beneath fire. Yet some part of the earth is found uncovered by the waters, lying immediately beneath the air; for otherwise animals that breathe could not live on the earth; and again, lest the earth uncovered from the waters should become unfruitful and uninhabitable through its dryness, it is moistened by God in two ways: first, indeed, by rain, by which the surface of the earth is watered, and as to this he says, "who gives rain upon the face of the earth"; in another way, as regards springs, streams, and rivers, by which the earth is irrigated, whose source is under the earth just as the rain's is on high, and as to this he says, "and waters all things." Then he shows the working of providence also in human affairs. And indeed, if human affairs ran according to what their disposition seems to require, little or no trace of divine providence would appear in them; but since human affairs run in another way, fools, who do not consider the higher causes, attribute this to chance and fortune, in whose persons Solomon speaks, Ecclesiastes 9:11, saying, "I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favor to the skillful, but time and chance in all things." Eliphaz, however, refers this to a higher cause, namely to the providence of God. And first as regards the oppressed, who are also raised from the lowest to the height, and as to this he says, "who sets the humble," that is, the cast down, "on high," and are transferred from sorrow to joy, and as to this he says, "and raises up the mourning to health." Second, as regards the oppressors, of whom there are two kinds. For some openly oppress others by power, and as to these it is said, "who scatters the thoughts of the malignant, that their hands may not accomplish what they had begun," because, namely, they are hindered by God in the very carrying out of the deed, lest they be able to bring an iniquitous thought to effect; but some deceive by cunning, and as to these it is said, "who catches the wise in their own craftiness," inasmuch, namely, as the things which they craftily devise turn out contrary to their purpose, "and dissipates the counsel of the wicked," while, namely, the things which seem to have been wisely counseled by them, through certain impediments brought in upon them, they are not able to bring to effect; and sometimes not only are craftily-counseled things hindered in the deed, but their mind itself is darkened so that they cannot discern the better course in counseling, hence he adds, "in the daytime they shall run into darkness," because, namely, in a matter altogether manifest they do not know at all what to do, "and grope at noonday as in the night," that is, in things which are in no way doubtful they shall be as doubtful as in obscure matters. And so that these things may be seen to come from divine providence, he adds the benefit that comes from what has been said. For while the cunning of the malignant is hindered, the poor are freed from their deceptions, and this is what he adds, "moreover he shall save the needy from the sword of their mouth," for those who are cunning in evil are wont to seduce others by flattering and feigned words, which words, in doing harm, are compared to a sword, according to that saying of the Psalm, "their tongue is a sharp sword." When, moreover, the works of the powerful wicked are hindered by God, it is likewise evident that the poor are saved, hence there follows, "and the poor from the hand of the violent." And from this two things follow, one of which is that men, who are of themselves powerless, trust in the divine power, as though God cared for human affairs, hence he adds, "and there shall be hope to the needy"; the other is that powerful and wicked men hold themselves back from being entirely wicked, hence there follows, "but iniquity shall shut her mouth," lest, namely, it pour itself out entirely into the destruction of others. "Blessed is the man who is corrected by the Lord," and so forth. As has been said above, Eliphaz had in what preceded charged blessed Job both with impatience and with presumption in that he had asserted himself innocent; now, however, he endeavors to take away from him the despair from which he believed those words had proceeded by which Job had detested his own life. It must be known, then, that from the things said above, by which he had asserted divine providence both concerning natural things and concerning human affairs, he takes this as known, that all adversities are brought upon men by divine judgment, but upon some indeed unto final condemnation — those who are incorrigible — while upon others unto correction — those who are amended by adversities — whom he asserts to be blessed, saying, "blessed is the man who is corrected by the Lord": for if correction by man is wholesome, though man cannot perfectly know the measure and manner according to which correction can be wholesome, nor is he omnipotent to remove evils and bestow goods, much more ought the correction of God, who is omnipotent and knows all things, to be reckoned wholesome and happy. From this conclusion he draws to his purpose, saying, "therefore do not reject the rebuke of the Lord," as if to say: although you suffer this adversity from God on account of your sins, nevertheless you ought to reckon that this is, as it were, a certain rebuke of the Lord for correcting you, hence you ought not to reject this adversity to such an extent that on account of it you hold your life hateful. And he adds the reason for what has been said, saying, "for he wounds," with a graver adversity, "and heals," by taking away evils and restoring goods; "he strikes," with a lighter adversity, "and his hands," that is, his operations, "shall heal," that is, shall set free. Eliphaz, then, did not assert that the one who is corrected by the Lord is blessed on account of a future life, which he did not believe in, but on account of the present life, in which, after correction, a man obtained from God immunity from evils and abundance of goods. Hence, consequently, concerning immunity from evils he adds, saying, "in six troubles he shall deliver you, and in the seventh evil shall not touch you"; for since all time is measured by the sevenfold number of days, the universality of things is customarily designated by the number seven, so that the sense is that no adversity will harm the one who is corrected by the Lord after his amendment. And because, according to his opinion, the more anyone has been purified from fault, the less adversity he suffers in this world, therefore he says, "in the seventh evil shall not touch you," as though before amendment a man is not freed from adversity, but when he begins to be freed from it he is touched but not overwhelmed, God freeing him, while after perfect liberation he is not touched at all. This is indeed true as regards the mind, which, while it fixes its end in worldly things, is oppressed by worldly adversities; when, withdrawing its love from them, it begins to love God, it is saddened indeed in adversities but is not overwhelmed, because it does not have its hope in the world; but when it has utterly despised the world, then worldly adversities scarcely touch it. This opinion, however, is not true as regards the body, as Eliphaz understood it, since the most perfect men sometimes suffer the gravest adversities, according to that saying of the Psalm, "for your sake we are put to death all the day long," which is adduced concerning the apostles. And because he had touched on seven tribulations, he subsequently enumerates them. Now it must be known that adversity sometimes arises from some particular danger to some person, which is sometimes against his bodily life, which is sometimes taken away through the withdrawal of necessities, and as to this he says, "in famine he shall deliver you from death," as if to say: you will indeed suffer hunger, being rebuked by the Lord, but from this you will not come to death, God delivering you; and this is the first tribulation. Sometimes, moreover, it is taken away through the violence of someone inflicting harm, and as to this he says, "and in war, from the hand," that is, the power, "of the sword," as if to say: war will come upon you, but you will not be brought into the power of the sword; and this is the second tribulation. Bodily life is also taken away by natural death, but this is not counted among tribulations, since the nature of man requires it. Sometimes, moreover, the personal danger is against a man's reputation, which pertains to civil life, and as to this he says, "you shall be hidden from the scourge of the tongue": now the scourge of the tongue is called grievous defamation, from which a man is then hidden when the deeds of his, by which he might be defamed, lie hidden from the detractor; and this is the third tribulation. Sometimes, moreover, adversity comes from some general danger, which threatens either persons or goods: persons indeed, as when an enemy army comes upon some country, through which either death or captivity is commonly feared, and as to this he says, "and you shall not fear calamity when it comes," as if to say: with calamity from the enemies of your country impending, you will not be afraid; and this is the fourth tribulation. Common danger threatens goods, moreover, either through the barrenness of the land, which occurs in a time of famine, or through some devastation of the crops by enemies, and as to these two he says, "in famine and devastation you shall laugh," that is, you will have abundance which will be to you a matter of joy; and thus the fifth and sixth tribulations are touched upon. Sometimes, moreover, adversity comes from the assault of brute animals, whether in general or in particular, and as to this he says, "and you shall not fear the beast of the earth"; and this appears to be the seventh tribulation, in which evil does not touch him. After immunity from evils he sets forth abundance in goods, and first as regards the fertility of the lands, saying, "but you shall have a covenant with the stones of the regions," that is, even stony and barren lands will bring forth fruit for you, according to that saying of Deuteronomy 32:13, "that you might suck honey out of the rock," etc.; second, as regards the brute animals, and as to this he says, "and the beasts of the earth shall be at peace with you," that is, they will not harm you — though these two might be otherwise, that could be explained, so that by stones are understood hard and rude men, and by beasts, cruel men; third, as regards the members of his household, when he says, "and you shall know that your tent has peace," that is, your household will have peace among themselves; fourth, specifically as regards his wife, and as to this he says, "and visiting your beauty you shall not sin," as if to say: you will have a wife who is honorable and peaceable, with whom you will be able to live without sin; fifth, as regards sons, hence he says, "your offspring shall be like the grass of the earth," that is, you will have many sons and grandsons; sixth, as regards a peaceful and quiet death, and as to this he says, "you shall go into the grave in abundance," as though not despoiled of your goods, in good prosperity, "as a heap of wheat is brought in its own time," as though not overtaken by an untimely and sudden death. Finally, he confirms the things he had said above, saying, "behold, this, as we have searched it out, so it is." And because he judges Job to be so absorbed in sorrow that he would not much consider such things, he makes him attentive, saying, "hear it, and turn it over in your mind."”

“For wrath killeth the foolish man,.... Not one that is an idiot, and destitute of common sense, and has no understanding in things natural and civil; but a wicked man, who has no knowledge of things divine and spiritual, and so foolish; which is the character of every natural man, and of God's people before conversion; and even of some professors, who are foolish virgins, and carry the lamp of a religious profession without the oil of grace; and such an one Eliphaz took Job to be, whom sooner or later the wrath of the Lord, as the Targum interprets it, which is revealed from heaven, and comes down upon the children of disobedience, would consume like devouring fire: or this may be understood of the wrath and passion of such men themselves, which sometimes rises in them to such an height, as that they die in a fit of it; or do those things which bring them to death, either by the hand of God, or by the civil magistrate: and envy slayeth the silly one; one that is simple and void of understanding, and is easily persuaded and drawn into sin, either by his own heart, or by evil men, or by the temptations of Satan; and in whose heart envy at the prosperity of others dwells, and which insensibly preys upon him, eats up his own spirits, and is rottenness to his bones, and crumbles them into dust, Pro 14:30; or the word may be rendered "jealousy", or "zeal" (q), as it sometimes is, and may signify the jealousy of the Lord, zeal for his own glory, which he sometimes stirs up as a man of war, and which smokes against wicked men, and consumes them as fire, see Isa 42:13; Eliphaz by all this would represent and insinuate that Job was such a man, hot, passionate, and angry with God and his providence, and envious at the prosperity of others, particularly his friends; and so was a foolish and silly man, in whose breast wrath and envy rested, and would be his ruin and destruction, as he was already under slaying and killing providences. (q) "zelus", Vatablus, Junius & Tremellius, Piscator, Schmidt, Michaelis, Schultens.”