Know you the time when the wild goats of the rock bring forth? or can you mark when the hinds do calve?
All Commentaries on Job 39:1 Go To Job 39
Gregory The Dialogist
AD 604
36. The southern part of the world calls birds, which inhabit the streams of the Nile, ‘ibices.’ But the eastern and western quarters term small quadrupeds, ‘ibices,’ whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its horns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross rivers, they rest the weight of their heads on the backs of those in front, and that, succeeding in turn to each other, they do not feel at all the labour of the weight. Why is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters? For they in truth bring forth as wild goats in the rocks; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to conversion. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testaments it is said, Horns are in His hands. [Hab. 3, 4] They fly therefore to the consolation of Scripture, when they are struck with the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns; when he was saying, Whatsoever things were written were written for our learning, that we through patience and comfort of the Scriptures might have hope. [Rom. 15, 4] They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them; The hind calved in the field, and forsook it. [Jer. 14, 5] They, like hinds, live on destroyed sins, as on dead serpents; and from this very destruction of their sins are they more eagerly ardent for the fountain of life. Whence the Psalmist says, As the hart longeth for the fountains of water, so longeth my soul after Thee, O God. [Ps. 42, 1] They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful observation that which is written; Bear ye one anothers burdens, and so ye will fulfil the law of Christ. [Gal. 6, 2] But because after the coming of the Lord, spiritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion; and because this very season of the Lord’s Incarnation was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning the time when the wild goats and hinds bring forth, and it is said to him; Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the great things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves.
37. But teachers can he understood by the designation of ‘hinds,’ but hearers by the term ‘wild goats,’ which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the performance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime precepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a few instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memory the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains were striving to avenge him, says, What have I to do with you, ye sons of Saruia? Let him curse; for the Lord hath ordered him to curse David; and who is there who dareth to say, wherefore hath he done so. [2 Sam. 16] And a little after, Let him alone, that he may curse according to the command of the Lord, if perchance the Lord may look on my affliction, and requite me good for this cursing to-day. [ibid. 11, 12] In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had committed, and patiently submitted to what he heard, and that he believed insulting words to be not so much reproaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what we have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can he avoided in God’s judgment.
38. Behold, while another person is advancing in worldly prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and maintains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says; Behold my master, having given all things to me, knoweth not what he hath in his house, nor is there any thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife; how then can I do this wickedness, and sin against my lord? [Gen. 39, 8. 9.] By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very prosperity must be opposed to the sting of temptation; in order that we may be the more ashamed at committing sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be before our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, it must he struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lest we should turn into sin the gift we have received, and so, lest the whirlpool of wickedness should swallow us up, through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness.
39. Another, seeking after the sweetness of inward knowledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after inward knowledge, a man of desires, [Dan 10, 11] is said to have first tamed within him the desires of the flesh in the king’s court, so that he touched none of the delectable meats, but preferred a harder and rougher fare to that which was sumptuous and more delicate, [ib. 1, 8] in order that he might attain to the delight of inward nourishment, while taking from himself the pleasures of outward food, and that he might ‘enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wandering is shut out, an inward retreat is laid open to the earnestness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is prevented from spreading out into branches: and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the wild goats drop their young on the rocks. Hence it is that Paul was exhorting his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors, he was saying; Having so great a cloud of witnesses placed over laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before. [Heb.12, 1] And again; Whose faith imitate, considering the end of their conversation. [ib. 13, 7]
40. But when we conceive in our heart the Divine precepts, we do not bring them forth at once, as if already compacted solidly by thought. Whence also blessed Job is questioned not as to the bringing forth of the wild goats, but as to the time of their bringing forth. For if in truth we hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it were, to the birth. But no one observes these growths of the Divine seeds in another’s heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell.
41. But the seeds which have been conceived in the mind frequently cannot arrive at perfection; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as though already strong. For they perish the more rapidly, the more unseasonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of opponents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men take care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said; Knowest thou the time when the wild goats bring forth in the rocks? As if He openly said, As I, Who therefore cause the progeny of the Elect to live, because I bring them forth at the time foreknown. But when the birth of the hearers has been completed, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children.
42. For it should be carefully noticed, that this language is so strictly attended to, that it is said, Hast thou observed? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in threats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these things, it is well said to him,
Or hast thou observed the kinds when they calve?
43. But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration.
