If the scourge slays suddenly, he will laugh at the plight of the innocent.
All Commentaries on Job 9:23 Go To Job 9
Gregory The Dialogist
AD 604
41. Who would not suppose that this was uttered in pride, unless he heard the sentence of the Judge, Who pronounces, For ye have not spoken of Me the thing that is right, as My servant Job hath. [Job 42, 7] Therefore it follows, that no one dare to find fault with the author's words, which it appears the Judge commends. But they must be sifted in their inner sense with the greater wariness and nicety, in proportion as they sound the harder on the outside. Thus the holy man surveying the woes of mankind, and considering whence they came, how that man, in consequence of the promise of his enemy, desiring to obtain the knowledge of good and evil, lost his very self too, so that he may say with truth, Though I were perfect, yet my soul shall not know it; how that after the punishment of exile he is further subject to the scourges of corruption, and even after being tormented is still tending to the death of the body, or indeed to the death of the soul, so that he may well say, He destroyeth the perfect and the wicked; in opposition to this he begs the grace of the Mediator, saying, If he scourge, let him slay once for all. For in that we have both in spirit departed from God; and that in flesh we return to dust, we are obnoxious to the punishment of a double death. But there came unto us One, Who in our stead should die the death of the flesh only, and join His single Death to our twofold death, and set us free from either kind. Concerning which it is said by Paul, For in that He died, He died unto sin once. [Rom. 6, 10] Thus let the holy man survey the ills of our state of corruption, and let him seek the one Death of the Mediator, which should cancel our two deaths, and in longing for this, let him say, If He scourge, let Him slay once for all.
42. But mark how that seems as though it were at war with humility, which is immediately introduced, And not laugh at the trial of the innocent. And yet we shall easily perceive this to be a very great piece of humility, if we consider it in a humble spirit. For it is plain to all persons that desire, when deferred, is in every case a pain; as Solomon bears witness, who says, Hope deferred maketh the heart sick. [Prov. 13, 12] Now for God to ‘laugh,’ is His refusing to take pity upon the suffering of man. Hence the Lord saith again, by Solomon, to the children of perdition continuing in sin, I also will laugh at your calamity [Prov. 1, 26]; i.e. ‘I will not compassionate you in your distress with any pity.’ Thus before the coming or our Redeemer, the Elect had all of them their pain, in that with ardent longing, they desired to behold the mystery of His Incarnation, as He Himself bears record, when He says, For I tell you that many Prophets and Kings have desired to see these things which ye see, and have not seen them; [Luke 10, 24] and so the ‘pains of the innocent’ are the desires of the righteous. For so long then as the Lord, taking no pity, deferred the wishes of His Elect, what did He else, but ‘laugh at the pains of the innocent?’ Therefore let the holy man, considering the gifts of the Redeemer that should come, and enduring with pain the delay of his wishes, express himself in the words, If He scourge, let Him slay once for all, and not laugh at the pains of the innocent. As if he besought in plain words, saying, ‘Whereas our life is every day bruised with the scourge of vengeance on account of sin, let Him now appear, Who for our sake may undergo death once for all, without sin, that God may no more ‘laugh at the pains of the innocent,’ if He Himself come subject to suffering in the flesh, in desire of Whom our soul chastens itself.’
43. Or indeed if He uses the expression of God's ‘laughing’ for His joy, the Lord is said ‘to laugh at the pains of the innocent,’ in that the more ardently He is sought of us, the more graciously He rejoices over us. For we as it were cause a kind of joy to Him by our pain, when by holy desires, we chasten ourselves for the love of Him. Hence the Psalmist saith, Appoint a solemn day in frequency, even unto the horns of the altar. [Ps. 118, 27. Vulg.] For he ‘appointeth a solemn day to the Lord in frequency,’ whosoever is continually chastening himself in the desire of Him; and it is enjoined that this same day of solemnity be carried even to the horns of the altar, in that it is necessary that every man chasten himself for so long time, until he attains to the height of the heavenly sacrifice, i.e. unto eternal bliss. Thus the holy man, for that he longs to have his desire fulfilled and no longer deferred, says with humility, Nor laugh at the pains of the innocent. As if he said, ‘Let Him, gladly welcoming our petitions, no longer defer, but by manifesting bring to light Him, who chastens us in the expecting of Himself.’ Now that blessed Job prayed that He in particular might be slain once for all, Who at ‘the end’ of the world underwent for our sake the death of the flesh alone, he immediately makes appear, in that he at the same time subjoins the very course of His Passion.
