With clouds he covers the light; and commands it not to shine by the cloud that comes between.
All Commentaries on Job 36:32 Go To Job 36
Gregory The Dialogist
AD 604
24. For those in truth are ‘mighty,’ who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, ‘Thou hast revealed them to fools,’ but, ‘to little ones,’ made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to shew what is meant by this littleness [‘parvitas’], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.
25. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5.] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17.] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined,
And ordereth it to return again.
26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer.
27. But if we take ‘in manibus,’ not as one noun, in the dative case, but as two parts of speech [That is, not inmanibus, but in manibus, as Heb.]; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence.
