He takes the wise in their own craftiness: and the counsel of the cunning is quickly ended.
All Commentaries on Job 5:13 Go To Job 5
Gregory The Dialogist
AD 604
28. For oftentimes, some that are puffed up with human wisdom, when they see that the decrees of God are contrary to their inclinations, set themselves to oppose them with crafty manoeuvres, and that they may bend the power of the dispensation of the Most High to meet their own wishes, they busy themselves in cunning contrivances, they devise schemes of excessive refinement. But they are only executing the will of God by the very way they are labouring to alter it, and whilst they strive to withstand the purpose of the Almighty, they are obeying His behests; for it often happens that that renders good service to His provident ordering, which on the part of human efforts makes a silly opposition to Him. Therefore the Lord taketh the wise in their own craftiness, when the acts of man even then conveniently serve His purposes, when they are opposed to them. Which we shall the better shew, if we bring forward a few instances of actual facts.
[Joseph’s Brethren]
29. Joseph had been visited by a dream, how that his brother's sheaves fell down before his sheaf; he had been visited by a dream, how that the sun and moon together with the other stars worshipped him. And because he related these things guilelessly to his brethren, envy and fear of his future dominion over them forthwith smote their breasts; and when they saw him coming to them, they said with malice burning against him, Behold this dreamer cometh. Come now therefore, and let us slay him, and we shall see what good his dreams will do him. [Gen. 37, 19. 20.] And fearing to become subject to his dominion, they let down the dreamer into a well, and sell him to Ishmaelites that were passing by. He, then, having been brought into Egypt, subjecled to slavery, condemned on the charge of lust, being vouchsafed aid for the merits of his chastity, and set up for his judgment in prophecy, was advanced over the whole of Egypt; and by the wisdom from on high with prudent foresight he collected stores of corn, and thus met the impending peril of a scarcity. And when the famine poured itself over the earth, Jacob, being distressed for the providing of food, sent his sons into Egypt. They find Joseph, whom they did not know, master of the distribution of corn, and that they might win the favour to have food given them, they were forced to worship the distributor thereof with their necks bent down to the earth. Now then let us consider the course of the transaction; let us consider how the power of God ‘took the wise in their own very craftiness.’ Joseph had for this reason been sold, that he might not be worshipped, yet he was for this reason worshipped, because he was sold; for they dared to try a thing in craft, that the counsel of God might be changed; but by resisting they helped on the decree of God, which they strove to get quit of. For they were constrained to execute the will of God by the very act by which they laboured craftily to alter the same. Thus whilst the Divine purpose is shunned, it is fulfilling; thus while human wisdom resists, it is ‘caught.’ Those brethren feared lest Joseph should grow to an height above themselves. But that which was arranged by the Divine disposal, their precautions were the cause and occasion of bringing about. Human wisdom then was ‘caught’ in itself, when in the very way that its purpose was to oppose the will of God, it did service toward the completion thereof.
[Saul]
30. Thus, whereas Saul saw David, his subject, grow up in a daily advance in valorous achievements, he betrothed his daughter to him in marriage, and demanded that an hundred foreskins of the Philistines should be given by him for her dowry, that when the soldier thus challenged sought to exceed his own measure, being delivered over to the swords of his enemies, he might bring his life to an end; according as it is written, The king requireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hands of the Philistines. [1 Sam. 18, 25] But David, strengthened by the favourable aid of the interior Disposal, engaged himself to give the hundred, and he brought back two hundred foreskins. By the convincing force of which deed Saul being overcome, was ‘caught’ in the purpose of his wisdom by Providence above; for by the very means that he looked to destroy the life of the rising soldier, he raised to the highest pitch the fame of his merits.
[Jonah]
31. But because the very Elect sometimes strive to be sharp-witted in a degree, it is well to bring forward another wise man, and to shew how the craft of mortal men is comprehended in the Inner Counsels. For Jonah desired to be sharp-witted in prudence, when being sent to preach the repentance required of the Ninevites, because he feared that, if the Gentiles were chosen, Judaea would be forsaken, he refused to discharge the office of that preaching. He sought a ship and settled to fly to Tharsis, but straightway a storm arises, the lot is cast, that it may be found out to whose fault it is owing that the sea is in commotion. Jonah is found in the offence, he is plunged into the deep, devoured by the whale swallowing him, and there he is brought by the beast carrying him, where he despised to go of his own accord. See, the tempest of God finds out the runagate, the lot binds him, the sea receives him, the beast encloses him, and because he sets himself against paying obedience to his Maker, he is carried a culprit by his own prison to that place, whither he was sent. When God commanded, man would not administer the prophecy; when God breathed on it, the beast vomits the Prophet. God then ‘taketh the wise in their own craftiness,’ when He brings back even that to serve the purpose of His will, by which the will of man sets itself in contradiction to Him.
[The Jews]
32. Let us, yet further, look well into the wisdom of the Hebrews, that we may see what in its foresight it resisted, what by so resisting it brought about. Surely, when a multitude of believers was gathering together at the miracles of our Redeemer, when the priests of the people, kindled by the torches of envy, declared that all the world were going after Him, saying, Perceive ye how ye prevail nothing? Behold, the world is gone after Him [John 12, 19]; that they might cut away from Him the strength of so great a concourse, they endeavoured to put an end to His power by death, saying, It is expedient that one man die, and not that the whole nation perish. [John 11, 50] Yet the death of our Redeemer availed to the uniting of His Body, i.e. of the Church, and not to the severing away of it. And hence it is commanded by the Law, that in representation of our Sacrifice, the throat of the turtledove or the pigeon should be cut, and not entirely severed, so that even after death the head should cleave to the body, in that verily the Mediator between God and man [1 Tim. 2, 5], i.e. the Head of all of us, and the Sacrifice of the true cleansing, from the very cause that He underwent death; was more truly joined to us. After the cutting, then, the head of the turtledove adheres to its body, for neither does the death that intervenes sever Christ from His Church. His persecutors then did that which they laboured after with pernicious intent, they brought death upon Him; that so they might cut off from Him the devotedness of the faithful; but faith only gained growth from thence, whence the cruelty of the faithless looked to extinguish it. And while they reckon that they are cutting off His miracles by persecuting Him, in truth they were forced to extend them without knowing it. Therefore the Lord took the wise in their own craftiness, when He reduced even that to the service of His pitifulness, in which the fierceness of man raged against Him.
33. For the Just and Merciful One, as He disposes the deeds of mortals, vouchsafes some things in mercy, and permits other things in anger; and the things which He permits He so bears with, that He turns them to the account of His purpose. And hence it is brought to pass in a marvellous way, that even that, which is done without the Will of God, is not contrary to the Will of God. For while evil deeds are converted to a good use, the very things that oppose His design, render service to His design. For hence it is said by the Psalmist, The works of the Lord are great, sought out unto all His wills. [Ps. 111, 2. Vulg.] For His works are so great, that by every thing that is done by man, His Will is sought out; for it often happens that it is done by the very act, whereby it was thought to be thrown aside. Hence again it is said, Whatsoever the Lord pleased, that did He in Heaven and in earth. [Ps. 135, 6] Hence Solomon saith, There is no wisdom, nor understanding, nor counsel against the Lord. [Prov. 21, 30] It remains that, in all that we do, we search out the potency of the Supreme Will, to which same, when we know it, all our conduct ought devoutly to render service, and to follow it as the guide of its course, lest it serve the same even against its will, if it declines it from pride. For the potency of the Divine purpose cannot be evaded, but he that bridles himself in under His nod, tempers it to himself with great efficacy; and he lightens the weight thereof to himself, who willingly bears it on the bowed shoulder of the heart. But as we have above made mention of His persecutors, let us proceed to shew how the words that are subjoined likewise fit their blindness.
