Job 10:22

Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said, “If I am wicked, woe to me,” does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, “If for this life only we have hoped in Christ, we are of all people most to be pitied.” Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite, he also experienced the reverse of his previous life and acknowledged in real life the vanity of these things. This is why Job teaches us not to long for them by saying, “Why did you bring me forth from the womb? Would that I had died before any eye had seen me, and were as though I had not been.”Job expresses this in the form of a prayer, for his burdens were not light and he endured the pains not without feeling them. For it would not have been manful had he not felt his sufferings. But he teaches that he endured the pain with the help of God’s power, by praying in gratefulness. Paul also expresses this: “It was not I, but the grace of God that is with me.”
Job wants to find relief before he has to go from where he cannot return. Therefore, he does not pray for himself, but to teach the friends who think that those who suffer hardship are evil but those who are free from hardship are righteous. He desired that they should gain certainty regarding the divine resolutions about him. One should not assume that Job denies the resurrection of the dead. Rather, Job says, “From where I will not return to lead a mortal life.” Job knows that he will rise as immortal.
Although the brave one was in pain, he talked about the coming age. So he says—not to deny the resurrection—“Before I go from where I will not return.” Job calls the land “a land of gloom and deep darkness, where light is like darkness,” since the holy one ascribes only little to himself. For it would not have been suitable to say, “Before I am in the kingdom of the heavens and in the land of our promises, my God.” Job wants his listener to be instructed about the divine judgment. There has not yet been restitution for deeds done.

In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals. That is why [Job] said, “Before I go, never to return,” evidently, to his human life, as if to say “In fact, if I return down here and receive here the reward of my toils, I will not be worn out and will not renounce the fight to the death in my ordeals. Those who are here, knowing my justice, will see that I receive my reward by coming back here. But if they see me die now in my ordeals, they will either think that Job is wicked or will believe that nothing useful comes from justice.”

96. ‘Misery’ has relation to pain, ‘darkness’ relates to blindness. That land then which holds all those that are banished the presence of the strict Judge, is entitled ‘a land of misery and darkness,’ for pain without torments those, whom blindness darkens within, severed from the true Light. Not but that ‘the land of misery and darkness’ may be understood in another sense also. For this land too, in which we are born, is indeed ‘a land of misery,’ but not ‘of darkness,’ in that we here suffer the many ills of our corrupt condition, yet whilst we are in it, we are still brought back to the light through the grace of conversion; as Truth counsels us, Who saith, Walk while ye have the light, lest darkness come upon you. [John 12, 35] But that land is ‘a land of misery and darkness’ together, for everyone, that has gone down to suffer the woes thereof, never any further returns to the light; for the describing of which same it is further added,
Where is the shadow of death, without any order.
97. As external death divides the flesh from the soul, so internal death severs the soul from God. Thus the ‘shadow of death’ is the darkness of separation, in that every one of the damned, whilst he is consumed with everlasting fire, is in darkness to the internal light. Now it is the nature of fire to give out both light and a property of consuming from itself, but the fire that is the avenger of past sins has a consuming property but no light. It is hence that ‘Truth’ saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [Mat. 25, 41] And representing in one individual the whole body of them all, He saith, Bind him hand and foot, and take him away, and cast him into outer darkness. [Mat. 22, 1] Accordingly, if the fire that torments the lost could have had light, he that is cast off would never be said to ‘be cast into darkness.’ Hence too the Psalmist hath it; Fire hath fallen upon them, and they have not seen the sun. [Ps. 58, 8. Vulg.] For ‘fire falls’ upon the ungodly, but ‘the sun is not seen’ on the fire falling; for as the flame of hell devours them, it blinds them to the vision of the true Light, that at the same time both the pain of consuming fire should torment them without, and the infliction of blindness darken them within, so that they, who have done wrong against their Maker both in body and in heart, may at one and the same time be punished in body and in heart, and that they may be made to feel pangs in both ways, who, whilst they lived here, ministered to their depraved gratifications in both. Whence it is well said by the Prophet, Which are gone down to hell with their weapons of war. [Ezek. 32, 37] For the arms of sinners are the members of the body, by means of which they execute the wrong desires they conceive. Hence it is said rightly by Paul, Neither yield ye your members as instruments if unrighteousness unto sin. [Rom. 6, 19] And so to ‘go down into hell with the weapons of war’ is together with those same members, with which they fulfilled the gratifications of self-indulgence, to undergo the torrents of eternal condemnation, that at that time woe may every way swallow them up, who being now subjected to their gratifications, every way fight against His justice, Who judgeth justly.
98. But that is very wonderful that is said, without order, since Almighty God, Who punishes evil things well, never permits even the torments to be ‘without order;’ because [read ‘quia’] the very punishments that proceed from the scales of justice, cannot in any way be inflicted ‘without order.’ For how is it that there is no order in His punishment, since according to the measure of his guilt is likewise the recompense of vengeance which pursues everyone of the damned. For hence it is written, But mighty men, shall be mightily tormented, and stronger torment shall come upon the stronger ones. [Wisd. 6, 6. 8.] Hence it is uttered in the sentence of Babylon, How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. [Rev. 18, 7] If then the infliction is marked out according to the measure of the sin, it is undeniably true that there is order preserved in the punishments, and except the acts of desert did distribute His aggregate of torment, the Judge that shall come would never declare that He will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them. [Mat. 13, 30] For if there were no order observed in dealing punishment, why are the tares that are to be burnt bound in bundles? But doubtless to bind up the bundles for the burning, is to unite like to like of those that are destined to be given over to everlasting fire, that all whom a like sin pollutes, an equal punishment may bind in one, and that they who were defiled by iniquity in no degree dissimilar, may suffer by torments not dissimilar either, that condemnation may dash to the earth together those whom pride uplifted together, and that all, whom ambition made to swell in no unlike proportion, no unlike proportion of suffering may wring hard, and a like flame of punishment torment those whom a like flame of sin kindled in the fire of lust. For as in the house of our Father there are ‘many mansions’ [John 14, 2] according to the diversities in virtue, so a difference in guilt subjects the damned to a difference of punishment in the fires of hell, which hell, though it be one and the same for all, by no means burns all men in one and the same sort. For as we are all reached by one sun, yet we do not all glow beneath it in one class; for it is according to the kind of the body that the burthen of the heat too is felt, in the same way there is to the damned, but one hell that torments all, yet not one that consumes all men in one kind of manner, for what on the one side an unequal degree of healthiness in bodies occasions, that same on the other an unequal case of merit produces. How then is it said that there is ‘no order’ in the punishments, wherein without doubt every man is tormented after the measure of his sin?
99. But after the holy man brought in the shadow of death he adds what great disorder there is in the souls of the damned, since the very punishments, which come well ordered by justice, are doubtless far from well ordered in the heart of those undergoing death. For as we have said above, whilst every one of the damned is consumed with flames without, he is devoured by the fire of blindness within, and being in the midst of woe, he is confounded both within and without; so that he is worse tormented by his own confusion. Thus to rejected souls there will be ‘no order’ in their punishment, because their very confusion of mind torments most cruelly in their death; which same His equity in judging appoints by His wonderful power, that a punishment as it were ‘without order’ may confound the soul. Or, verily, order is said to be wanting to His punishments, in that when things arise for their punishment, their proper character is not preserved to them. Whence the words are forthwith introduced;
And everlasting horror dwells.
100. In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has already begun to suffer what it feared. But hell both ‘the shadow of death’ darkens and ‘everlasting horror inhabits;’ in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread What they are suffering. For it is written concerning them, For their worm shall not die, neither their fire be quenched. [Is. 66, 24] Here the flame that burns gives light; There, as we have shown by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afraid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments doth torture those that are plunged therein beyond their powers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end. Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the present life, the punishments are without order, in that they do not retain their own character through all particulars.
101. Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a purpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation. Which doubtless we gather from the testimony of the Gospel, wherein, as ‘Truth’ declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time. Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might, be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we show it from the reverse.
102. For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chaldaea, were cast into it with hands and feet tied. Yet when that king commiserating them sought them in the fire of the furnace, he saw them walking about with untouched garments. Where it is plain to infer, that by the wonderful dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may show how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast off are brought to torments along with their leader.
103. And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is there and all his company: his graves are about him. [Ezek. 32, 22] For who is set forth by the title of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now ‘graves’ are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life? And when human hearts admit him in this state of death, assuredly they become his graves. Now ‘his graves are about him,’ in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within themselves by committing unlawful deeds, then the graves will burn together with the dead.
104. See how we are informed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, how great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness. But what does it advantage us to foreknow these things, if it is not our lot to escape them? Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. [Eccles. 9, 10] Hence Isaiah saith, Seek ye the Lord while He may be found, call ye upon Him while He is near. [Is. 55, 6] Hence Paul says, Behold now is the accepted time; behold now is the day of salvation. [2 Cor. 6, 2] Hence he says again, Whilst we have opportunity, let us do good unto all men. [Gal. 6, 10]
105. But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above. When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn ‘Truth’ uproots with the hand of holy exhortation by Himself, saying, Take therefore no thought for the morrow. [Matt. 6, 34] And in opposition to this, it is said by Paul, Make not provision for the flesh to fulfil the lusts thereof. [Rom. 13, 14] But in, these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein.
106. For whilst we still live in mortal flesh, concern for the flesh is not wholly cut away from us; but it is regulated so that it should serve the mind as discretion dictates. For whereas ‘Truth’ forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most certainly he does permit it to be made in things of necessity. Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off at a beck of the heart; that it may scarcely show itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham is related to have met the three Angels. [Gen. 18, 2. 9. &c.] For he met them by himself, as they were coming, without the door of the tent, but Sarah stood behind the door; for the Man and the master as it were of the spiritual house, i.e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below; but let care of the flesh, as a woman, not show herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the Spirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty. But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fruitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived in a withered womb; in that when care of the flesh has ceased to entertain confidence in self, by promise from God it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i.e. ‘laughing,’ in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be ‘the useful’ that we owe to life. And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrand of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God with temporal heed, we may escape the woes of ‘everlasting horror.’