6. Nor are we, indeed, to suppose that struggles of this kind are carried on by the exercise of bodily strength, and of the arts of the wrestling school; [2582] but spirit contends with spirit, according to the declaration of Paul, that our struggle is against principalities, and powers, and the rulers of the darkness of this world. Nay, the following is to be understood as the nature of the struggles; when, e.g., losses and dangers befall us, or calumnies and false accusations are brought against us, it not being the object of the hostile powers that we should suffer these (trials) only, but that by means of them we should be driven either to excess of anger or sorrow, or to the last pitch of despair; or at least, which is a greater sin, should be forced, when fatigued and overcome by any annoyances, to make complaints against God, as one who does not administer human life justly and equitably; the consequence of which is, that our faith may be weakened, or our hopes disappointed, or we may be compelled to give up the truth of our opinions, or be led to entertain irreligious sentiments regarding God. For some such things are written regarding Job, after the devil had requested God that power should be given him over his goods. By which also we are taught, that it is not by any accidental attacks that we are assailed, whenever we are visited with any such loss of property, nor that it is owing to chance when one of us is taken prisoner, or when the dwellings in which those who are dear to us are crushed to death, fall in ruins; for, with respect to all these occurrences, every believer ought to say, "Thou couldst have no power at all against Me, except it were given thee from above." [2583] For observe that the house of Job did not fall upon his sons until the devil had first received power against them; nor would the horsemen have made an irruption in three bands, [2584] to carry away his camels or his oxen, and other cattle, unless they had been instigated by that spirit to whom they had delivered themselves up as the servants of his will. Nor would that fire, as it seemed to be, or thunderbolt, as it has been considered, have fallen upon the sheep of the patriarch, until the devil had said to God, "Hast Thou not made a hedge about all that is without and within his house and around all the rest of his property? But now put forth Thy hand, and touch all that he hath, (and see) if he do not renounce Thee to Thy face." [2585]
7. The result of all the foregoing remarks is to show, that all the occurrences in the world which are considered to be of an intermediate kind, whether they be mournful or otherwise are brought about, not indeed by God, and yet not without Him; while He not only does not prevent those wicked and opposing powers that are desirous to bring about these things (from accomplishing their purpose), but even permits them to do so, although only on certain occasions and to certain individuals, as is said with respect to Job himself, that for a certain time he was made to fall under the power of others, and to have his house plundered by unjust persons. And therefore holy Scripture teaches us to receive all that happens as sent by God, knowing that without Him no event occurs. For how can we doubt that such is the case, viz., that nothing comes to man without (the will of) God, when our Lord and Saviour declares, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven." [2586] But the necessity of the case has drawn us away in a lengthened digression on the subject of the struggle waged by the hostile powers against men, and of those sadder events which happen to human life, i.e., its temptations--according to the declaration of Job, "Is not the whole life of man upon the earth a temptation?" [2587] --in order that the manner of their occurrence, and the spirit in which we should regard them, might be clearly shown. Let us notice next, how men fall away into the sin of false knowledge, or with what object the opposing powers are wont to stir up conflict with us regarding such things.
[2523] Gen. iii.
[2524] This apocryphal work, entitled in Hebrew phtyrt msh, and in Greek 'Analepsis, or 'Anabasis Mouseos, is mentioned by several ancient writers; e.g., by Athanasius, in his Synopsis Sacræ Scripturæ; Nicephorus Constantinopolitanus in his Stichometria, appended to the Chronicon of Eusebius (where he says the 'Analepsis contained 1400 verses), in the Acts of the Council of Nice, etc., etc. (Ruæus).
[2525] Gen. xxii. 12. The reading in the text is according to the Septuagint and Vulgate, with the exception of the words "quem dilexisti," which are an insertion.
[2526] Cf. Ex. iv. 24-26.
[2527] Ex. xii. 23, exterminator. Percussor, Vulgate; olothreuon, Sept.
[2528] Lev. xvi. 8. 'Apopompaios is the reading of the Sept., "Caper emissarius" of the Vulgate, z'zl of the Masoretic text. Cf. Fürst and Gesenius s.v. Rufinus translates Apopompæus by "transmissor."
[2529] 1 Sam. xviii. 10, effocare. Septuagint has epese: Vulgate, "invasit;" the Masoretic text ttslch.
[2530] 1 Kings xxii. 19-23.
[2531] 1 Chron. xxi. 1.
[2532] Atterere.
[2533] Eccles. x. 4, "For yielding pacifieth great offences." The words in the text are, "Quoniam sanitas compescet multa peccata." The Vulgate has, "Curatio faciet cessare peccata maxima." The Septuagint reads, Iama katapausei hamartias megalas: while the Masoretic text has mrph' (curatio).
[2534] Zech. iii. 1.
[2535] Perversum.
[2536] Isa. xxvii. 1.
[2537] Ezek. xxviii. 12 sq.
[2538] Cf. John xiii. 27.
[2539] Eph. vi. 13.
[2540] Eph. vi. 12.
[2541] Cf. 1 Cor. ii. 6.
[2542] Nemo hominum omnino.
[2543] Ex corporali necessitate descendunt.
[2544] Quod non simile aliquid pateremur?
[2545] Propositum.
[2546] Quæ in usu naturaliter habentur.
[2547] Sensum eorum penitus possederint.
[2548] Gal. v. 17.
[2549] 1 Cor. x. 13.
[2550] Carnem talem.
[2551] 1 Cor. x. 13.
[2552] Pro virtutis suæ quantitate, vel possibilitate.
[2553] Nec tamen scriptum est, quia faciet in tentatione etiam exitum sustinendi, sed exitum ut sustinere possimus.
[2554] 1 Cor. x. 13.
[2555] Ut sustinere possimus.
[2556] Repugnandi vincendique.
[2557] Fabulosum.
[2558] Ps. lxxvi. 10. Such is the reading of the Vulgate and of the Septuagint. The authorized version follows the Masoretic text.
[2559] Eccles. x. 4; cf. note 8, p. 329.
[2560] 2 Cor. x. 5.
[2561] Ps. lxxxiv. 5. The words in the text are: Beatus vir, cujus est susceptio apud te, Domine, adscensus in corde ejus. The Vulgate reads: Beatus vir, cujus est auxilium abs te: ascensiones in corde suo disposuit. The Septuagint the same. The Masoretic text has mslvt ("festival march or procession:" Furst). Probably the Septuagint and Vulgate had mlvt before them, the similarity between Samech and Ayin accounting for the error in transcription.
[2562] 2 Cor. viii. 16.
[2563] [See book of Tobit, chaps. v. vi. S.]
[2564] Zech. i. 14. The Vulgate, Septuagint, and Masoretic text all have "in me," although the Authorized Version reads "with me."
[2565] Shepherd of Hermas, Command. vi. 2. See vol. ii. p. 24.
[2566] Epistle of Barnabas. See vol. i. pp. 148, 149.
[2567] Matt. xxvii. 63.
[2568] John xiii. 2.
[2569] Prov. iv. 23.
[2570] Heb. ii. 1.
[2571] Eph. iv. 27.
[2572] Eph. vi. 12.
[2573] Sine maxima subversione sui.
[2574] Acts ix. 15.
[2575] Sine aliquâ pernicie sui.
[2576] John xvi. 33.
[2577] Phil. iv. 13.
[2578] 1 Cor. xv. 10.
[2579] Rom. viii. 38, 39. The word "virtus," dunamis, occurring in the text, is not found in the text. recept. Tischendorf reads Dunameis in loco (edit. 7). So also Codex Siniaticus.
[2580] Excelsa et profunda.
[2581] Ps. xxvii. 1-3.
[2582] Palæstricæ artis exercitiis.
[2583] John xix. 11.
[2584] Tribus ordinibus.
[2585] Cf. Job i. 10, 11. "Nisi in faciem benedixerit tibi." The Hebrew verb vrv has the double signification of "blessing" and "cursing." Cf. Davidson's Commentary on Job, p. 7. Septuag. eulogesei.
[2586] Matt. x. 29.
[2587] Cf. Job vii. 1. The Septuagint reads, poteron ouchi peiraterion, etc.; the Vulgate, "militia," the Masoretic text has tsv'. Cf. Davidson's Commentary on Job, in loc.