Job 36:32: And [He] orders [the light] 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 orders it to return again. Whence also it is said by, Isaiah, (Is. 10:22) If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved.

Quod intellegi specialiter etiam de iudaeis potest, qui idcirco redemptori nostro in carne uenienti contradicere ausi sunt, quia apud semetipsos immanes exstiterunt. Sed his immanibus lux absconsa est, quia superbi lumen ueritatis dum persequuntur, amiserunt. Sed quia in fine mundi ad fidem recipiendi sunt, recte subiungitur: et praecipit ei ut rursus adueniat. Vnde etiam per isaiam dicitur: si fuerit numerus filiorum israel quasi arena maris, reliquiae saluae fient.

For the light then returns to them when they themselves return to confess the power of our Redeemer.

Tunc quippe ad eos lux reuertitur, cum ipsi ad confitendam redemptoris nostri potentiam reuertuntur.

    [27]. But if we take in manibus, not as one noun, in the dative case, but as two parts of speech ; 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.

Si autem in manibus, nequaquam per datiuum casum unum nomen, sed duas partes orationis accipimus; potest intellegi, quia in manibus lux absconditur, cum apud rectum iudicem iniqui quique in suis operibus caecantur. Cui tamen praecipitur ut rursus adueniat, quia dum peccatores se suis uiribus saluari non posse cognouerint, gratiae lumen accipiunt et protectionis intimae radiis illustrantur, ut maiore ardore postmodum caelestem patriam diligant, quam prius in terrena delectatione flagrabant.

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. For of this light it is immediately added,

Sed haec cum de caelesti patria loquimur, cui inesse mira claritate praedita angelorum agmina audimus, cui rerum omnium conditor praesidet, quam uisione sua reficiens replet; cui uera hereditas lux est et defectus eiusdem luminis nullus est, ad nosmetipsos mentem reducimus; et quod terrena gestemus membra cogitamus, pensamus quod, nati in tenebris atque a radiis intimae lucis alieni, tanto nequius uiximus quanto rebus corporalibus dediti, ab spiritalibus longius degebamus. Qua consideratione permotum cor ac male sibi conscium trepidat, et tantae illius quam audit patriae ciuem se fieri posse desperat. Vnde hic quoque apte subiungitur, quo mens pauida ad fiduciam reducatur.

Job 36: 33. He declares to His friend, that [the light] is his possession, and that he may come up into [the light].

Nam de hac luce mox subditur: annuntiat de ea amico suo quod possessio eius sit et ad eam possit ascendere.

[Book 27.15] [28]. The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, You are My  friends, if you have done what I command you. (Jn 15,14),

Amicus ueritatis est rectae amator actionis. Vnde et ipsa ueritas discipulis dicit: uos amici mei estis, si feceritis quae ego praecipio uobis..

For a friend is said to be “the keeper of the soul” (Isid. Etym 10.14) ;

Amicus quippe animae custos dicitur

and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend.

Vnde non immerito qui custodire uoluntatem dei in praeceptis illius nititur, eius amicus uocatur.

Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. (Jn 15:15)

Hinc est quod rursum eisdem discipulis ueritas dicit: uos autem dixi amicos, quia omnia quaecumque audiui a patre meo, nota feci uobis.

    Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made ; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above ?

De hac igitur luce aeternae patriae amico suo deus annuntiat quod possessio eius sit; ut nequaquam se infirmitatis suae fragilitate desperet, nequaquam hoc quod creatus, sed quod recreatus est penset; sed tanto certius sciat quia illius lucis claritatem possideat, quanto nunc uitiorum pulsantium tenebras uerius calcat. Bene autem in promissione subiungitur: et ad eam possit ascendere. Quid enim difficilius quam homini in terra edito terrena et fragilia membra gestanti, caelorum alta conscendere, supernorum spirituum arcana penetrare?

[29] But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of . Him to the Father by the Prophet, Thou hast made Him a little lower than the angels (Ps. 8,5). And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together.

Sed eorumdem spirituum ad nos conditor uenit, se que hominem etiam sub ipsis exhibuit, sicut de illo patri per prophetam dicitur: minuisti eum paulo minus ab angelis. Et quia inter nos et eosdem spiritus discordantis uitae scandalum repperit, mira potentia, mirabiliori etiam pietate summa creans, ima suscipiens, ima cum summis iunxit.

Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will (Lk 2,14). As if they said plainly ; Those whom wickedness had separated, let the Goodness now born on earth unite to us.

Hinc est enim quod eodem rege nato, angelorum chori in eius annuntiatione prodeunt, hymnum dicunt; et deuicta prauae uitae discordia, hos quos dudum despexerant, ciues agnoscunt, consono ore praedicantes: gloria in excelsis deo et in terra pax hominibus bonae uoluntatis. Ac si aperte dicant: quos a nobis malitia disiunxerat, iam nunc in terra nata bonitas iungat.

    Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel and was not forbidden to adore him (cf. Gen 19:1; Jos 5,13-16). But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow-servant, and of thy brethren (Rev. 19,10).

Hinc est quod ante incarnationem eius in testamento ueteri adorasse homo angelum legitur, nec tamen adorare prohibetur; sed post mediatoris aduentum, cum se ioannes adorando angelo prostrauisset, audiuit: uide ne feceris, conseruus tuus sum et fratrum tuorum.

For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. (Heb. 2,7)

Qui est enim hoc quod prius aequanimiter concedebant adorari, post ab homine angeli recusant, nisi quod prius hominem carnalibus corruptionibus deditum, nec ab eisdem carnalibus corruptionibus redemptum, quo abiectiorem nouerant, iustius contemnebant; postmodum uero humanam naturam eo iam substratam habere non poterant, quo hanc in auctore suo etiam super semetipsos ductam uidebant? Neque enim debebat iam in membris subiecta despici, quae in ipso membrorum capite meruit praelata uenerari. Is ergo qui propter nos minor angelis exstitit aequales nos angelis uirtute suae minorationis fecit.

Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place,  where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together (Mt 24:28). Whence Peter says, To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. (1Pet. 1:4) 

Vnde et moriendo docuit mortem non metui, resurgendo de uita confidi, ascendendo de caelestis patriae hereditate gloriari, ut quo caput praeisse conspiciunt, illuc se subsequi et membra gratulentur. Vnde bene et ab eodem nostro capite dicitur: ubicumque fuerit corpus, illuc congregabuntur et aquilae. Vnde petrus ait: in hereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conseruatam in caelis.

Whence Paul says, We know that if our earthly house of this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens (2Cor.5:1)  .

Vnde paulus dicit: scimus enim quoniam si terrestris domus nostra huius habitationis dissoluatur, quod aedificationem ex deo habemus domum non manufactam, aeternam in caelis.

    [30]. But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man, hath ascended into heaven, but He that came down from. heaven, the Son of Man which is in heaven? (Jn.3:13) For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. (Jn.7:24), But yet It is not at variance with Itself in Its words, but It. inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body.

Sed si nos quoque, qui editi in terra sumus, caelum conscendimus, ubi est quod rursum ueritas dicit: nemo ascendit in caelum, nisi qui de caelo descendit, filius hominis qui est in caelo? Cui nimirum sententiae statim obuiat quod haec idem ueritas dicit: pater, uolo ut ubi ego sum et illi sint me cum. Quae sibi in uerbis suis non discrepat, sed ad inquirenda haec quasi discordantia studium nostrae mentis inflammat. Omnes enim nos qui in eius fide nati sumus, eius procul dubio corpus exsistimus.

Because then the Lord has, by a marvelous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven ; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood.

Quia igitur mira dispensatione pietatis membrorum suorum caput dominus factus est, repulsa reproborum multitudine, solus est etiam nobis cum. Nemo ergo ascendit in caelum, nisi qui de caelo descendit, filius hominis qui est in caelo; quia dum nos unum cum illo iam facti sumus, unde solus uenit in se, illuc solus redit etiam in nobis; et is qui in caelo semper est, ad caelum cotidie ascendit, quia qui diuinitate super omnia permanet, humanitatis suae compage sese cotidie ad caelos trahit.

Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before ; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven ; let it hope for the heavenly country ; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it.

Non ergo se desperet humana fragilitas, unigeniti sanguinem consideret, et in pretio suo conspiciat quam magna est quae tanti ualet. Perpendat sollicite quo caput praecessit et quae ad uiuendum praeceptis astringitur, ad sperandum exemplo roboretur; confidat caelos, speret supernam patriam, angelorum se sociam sciat, atque in suo capite praelatam se etiam angelis gaudeat. Dicatur igitur recte de hac luce aeternae patriae: annuntiat de ea amico suo quod possessio eius sit et ad eam possit ascendere.

But these things are very marvelous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition ; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin ; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought?

Sed ualde mira sunt ista, ualde terribilia, quod homo in terra editus, atque a caelesti patria exigentibus meritis longe damnatus, non solum ad statum conditionis reducitur, sed etiam gloriosius exaltatur, ut qui paradisum perdidit caelum recipiat; et non solum hunc debiti sui reatus non teneat, sed huic post culpam dona cumulatius excrescant, ut ille contemptor dei, ille imitator diaboli, si ad fructum paenitentiae redeat, usque ad celsitudinem contemplandae intimae lucis ascendat. Cuius itaque cor non in huius pietatis admiratione exsiliat? Cuius torpor non in subleuatione tantae considerationis expauescat?