The small and great are there; and the servant is free from his master.
All Commentaries on Job 3:19 Go To Job 3
Gregory The Dialogist
AD 604
70. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one surpasses another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are many mansions. [John 14, 2] But in those ‘many mansions,’ the very diversity of rewards will be in some measure in harmony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are ‘many mansions,’ and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. He had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, and in Thy book were all My members written. [Ps. 139, 16] He beheld ‘the small and the great together,’ when he declared, He will bless them that fear the Lord, both small and great. [Ps. 115, 13] And it is well added, And the servant is free from his master. For it is written, Everyone that sinneth is the servant of sin [John 8, 34]. For whosoever yields himself up to bad desire, submits the neck of his mind, till now free, to the dominion of wickedness. Now we withstand this master, when we struggle against the evil whereby we had been taken captive, when we forcibly resist the bad habit, and treading under all froward desires, maintain against the same the right of inborn liberty, when we strike our sin by penitence, and cleanse the stains of pollution with our tears. But it oftentimes happens, that the mind indeed already bewails what it remembers itself to have done amiss, that already it not only forsakes its misdeeds, but even chastises them with the bitterest lamentations, yet while it recalls to memory the things that it has done, it is affrighted and sorely dismayed against the Judgment. It already turns itself with a perfect intention, but does not yet lift itself up in a perfect state of security, for while it weighs the rigid exactness of the final scrutiny, it trembles with anxiety between hope and fear, for it knows not, when the righteous Judge comes, what He will reckon, what He will remit of the deeds done. For it remembers what evil deeds it has committed, but it cannot tell whether it has worthily bewailed the commission of them, and it dreads lest the vastness of the sin exceed the measure of penance. And it is very often the case that ‘Truth’ already remits the sin, yet the troubled soul, whilst it is full of anxiety for itself, still trembles for the pardon thereof. So that in this present life the servant already escapes from his master, yet he is not free from him, in that by chastisement and penance man already forsakes his sin, yet he still fears the strict Judge for the recompensing of it. There then ‘the servant will be free from his master,’ when there will be no longer misgiving about the pardon of sin, when the recollection of its sin no longer condemns the soul, now secured, where the conscience does not tremble under a sense of guilt, but exults in the pardon of the same in a state of freedom.
72. But if man is reached there by no remembrance of his sin, how does he congratulate himself that he has been saved therefrom? Or how does he return thanks to his Benefactor for the pardon, which he has received, if by an intervening forgetfulness of his past wickedness, he knows not that he is a debtor to suffer punishment? For we must not pass over negligently that which the Psalmist says, I will sing of the mercies of the Lord for ever. [Ps. 89, 1] For how does he ‘sing of the mercies of God for ever,’ if he knows not that he has been miserable; and if he has no recollection of past misery, whence does he answer with praises the bestowal of mercy? And again, we must enquire how the mind of the Elect can be in perfect bliss, if amidst its joys the memory of its guilt reaches it? Or how does the glory of indefectible light shine out, when it is overcast by the sin that is recalled to mind? But be it known, that just as oftentimes now in joy we call to mind sad things, so in the future life, we bring back the memory of past sin without any hurt to our bliss. For it very often happens, that in the season of health, we recall to mind past pains without feeling pain, and in proportion as we remember ourselves sick, the more we hug ourselves in health. And so in that blissful estate there will be a remembrance of sin, not such as to pollute the mind, but to attach us the more closely to our joy, that while the mind without pain remembers itself of its pain, it may the more clearly perceive itself to be a debtor to the physician, and so much the more cherish the health it has received, in proportion as it remembers what it has escaped of uneasiness. And so then, placed in that state of bliss, we so regard our evil deeds without loathing, as now being set in light, without any inward blindness of the heart, we see the darkness with our mind; for though that be dim which we perceive with the imagination, this comes from the sentence of light, not from the misfortune of blindness. And thus throughout eternity we render to our Benefactor the praise of His mercy, yet are in no degree oppressed with the consciousness of wretchedness; for whilst we review our evils without any evil betiding the mind, on the one hand there will never be ought to defile, the hearts that render praise on the score of past wickednesses, and again there will always be somewhat to inflame them to the praise of their Deliverer. Therefore, because the repose of inward light does in such sort transport the great ones into itself, that yet it does not leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master.
