The First Trial

Introduction

1:1 There was a man in the Land of Hus whose name was Job. He was a man without guile and upright, and he feared God and turned away from evil.

1:2 There were born to him seven sons and three daughters.

1:3 His property was seven thousand sheep and three thousand camels; five hundred yoke of oxen and five hundred she-asses and a great number of servants. So this man was accounted great among all the peoples of the East.

1:4 His sons used to go and hold banquets in each other’s houses, each one on his appointed day. And they would send and invite their sisters to eat and drink wine with them.

1:5 When the days of the feast had run their course, Job would send for them and purify them; and rising at dawn, he offered burnt holocausts for each one. For Job said, It may be that my sons have sinned and blessed God in their hearts. Job did this every day.

1. There was a man in the land of Hus. As was said above, because the whole intention of this book is ordered to showing how human affairs are ruled by divine providence, a kind of history is put first, in which the numerous sufferings of a certain just man are related as the foundation of the whole debate. For it is affliction like this which seems most of all to exclude divine providence from human affairs.

First, therefore, the person of this man is described as to his sex when the text says, there was a man. This sex is found stronger in suffering troubles. He is also described as to his land of origin when the text continues, in the land of Hus, which is situated in the East. His name is given next, whose name was Job. These two things seem to have been put in the text to suggest that this is not a parable but recounts a real deed.

2. His virtue is then described and in this he is shown to be free from sin, lest anyone think that the adversities which are set down in the account afterwards happened to him because of his sins. One should note that a man sins in three ways. There are certain sins in which he sins against neighbor, like murder, adultery, theft and the like. There are certain sins in which he sins against God, like perjury, sacrilege, blasphemy and the like. There are sins in which he sins against himself, as St. Paul says in Corinthians, he who fornicates, sins against his own body (1 Cor 6:18). One sins against his neighbor in two ways: either secretly, by fraud, or openly, by violence. But this man did not deceive his neighbor by fraud, for the text says, he was without guile. Being without guile is properly opposed to fraud. Nor did he render violence against anyone, for the text continues, and upright. For uprightness properly belongs to justice, which consists in the mean between good and evil, as Isaiah says, the way of the just is upright; you make straight the path the righteous walk (Isa 26:7). The text clearly indicates that he did not sin against God openly when it continues, and he feared God, which designates his reverence for God. The fact that he also did not sin against himself is shown when the text puts, and turned away from evil, because he regarded evil with hatred for his own sake, not only for the sake of the harm of his neighbor or the offense of God.

3. When both the person and the virtue of this man have been described, then his prosperity is shown so that the adversity which follows may be judged to be more grave because of the prosperity which precedes it. At the same time, this also demonstrates that not only spiritual goods but also temporal goods are given to the just from God’s first intention. But the fact that the just are sometimes afflicted with adversities happens for some special reason. Hence, from the beginning, man was so established that he would not have been subject to any disturbances if he had remained in innocence. Now, after the good firmly held in one’s own person, an element of temporal prosperity consists in the persons who are kin to a man, and especially in the children born to him, who are in a certain sense a part of their parents. Therefore, Job’s prosperity is first described in terms of the fertility of his children when the text says, there were born to him seven sons and three daughters. The number of the men is fittingly greater than the number of women because parents usually have more affection for sons than for daughters. This is both because what is more perfect is more desirable (men are compared to women as perfect to imperfect) and because those born males are usually of more help in managing business than those born females.

4. Next, Job’s prosperity is shown as to the great number of his riches, especially his animals. For near the beginning of the human race, the possession of land was not as valuable as the possession of animals, because of the small number of men. This was especially true in the East, where even up to the present there are few inhabitants in comparison with the extent of the region. Among the animals, those are placed first which are especially useful for providing food and clothing for the human person, namely sheep, and so the text continues, his property was seven thousand sheep. Next, those animals are placed which are most useful as beasts of burden, camels. So the text adds, and three thousand camels. Third, those which serve for the cultivation of the fields are placed, and the text expresses this, saying, five hundred yoke of oxen. Fourth, those animals which men use for transportation are placed, and so the text says, and five hundred she-asses, from which mules are bred, which the ancients used especially as mounts. All other species which serve the same purposes are classed under these four types of animals; for example, all those animals necessary for food and clothing are classed under sheep, and so on for the rest. Since men who have great wealth need a large number of servants to administer it, the text fittingly adds, and a great number of servants. Consequently, his prosperity is established in terms of his honor and reputation which was known far and wide, and this is what the text means by saying, so this man was accounted great among all the peoples of the East; that is, he was honored and respected.

5. To praise Job even more, the discipline of his house is described next, which was free from those vices which wealth usually produces. For very often, great wealth produces discord, and so Genesis says that Abraham and Lot could not live together, to avoid the quarreling which arises from an abundance of possessions (cf. Gen 13). Also, men who have a lot of possessions, because they love what they possess in an inordinate way, frequently use them more sparingly. As Ecclesiastes says, there is another evil which I see under the sun, and which happens frequently among men: a man to whom God gave wealth, possessions and honor so that his soul lacks nothing he desires. Yet God does not give him power to consume it (Eccl 6:1‑2). The house of blessed Job was free from these evils, for concord, laughter, and just frugality were there, which the text expresses, saying, his sons used to go and hold banquets in each other’s houses, each one on his appointed day. This charity and concord existed not only among the brothers, but extended even to the sisters, who often are despised by their brothers because of the pride which wealth generally produces, so the text adds, and they would send and invite their sisters to eat and drink with them. At the same time, the text also shows in this the confidence which Job had about the chastity of his daughters, for otherwise they would not have been allowed to go about in public, but would have been kept at home; as Sirach wisely says, do not forget to keep a firm watch on your daughter lest she [abuse] herself when she found the opportunity (Sir 26:13).

6. Just as frugality and concord flourished in Job’s house, so a holy solicitude for the purity which riches frequently destroy or diminish flourished in Job himself. As Deuteronomy says, he waxed fat, and kicked, and further on, and he forsook the God who made him (Deut 32:18). He was so solicitous for his purity that he removed himself completely from those things which could defile it. This is shown in the text already quoted, that he feared God and turned away from evil (Job 1:1). But he was also solicitous for the purity of his sons, even though he permitted them to have banquets as an indulgence to their age. For some things can be tolerated in young people which would be reprehensible in mature people. Because at banquets men either can never avoid unseemly humor and inordinate speech, or they offend in their immoderate use of food, he showed a remedy of purification to his sons, whom he did not keep away from these banquets, and so the text says, and when the days of the feast had run their course, Job would send for them and purify them.

Since there were seven sons and each one held a banquet on his own appointed day, days of banqueting are said to run their course because the feasts would use up each of the seven days of the week in turn. Afterwards, like in a circle or in cycles, the day returned to the beginning in the banquets just as in the days of the week. One should note, however, that although Job indulged his sons in allowing them to have feasts, he did not himself participate in their banquets because he preserved his maturity. So the text says, he would send for them, but not that he would go himself. The manner of this purification by which he sanctified them through an intermediary can be understood in two ways: he either had them instructed with beneficial warning, so that if they had done anything wrong at the banquets, they would correct it, or else, that they would perform some rite of expiation in which they could satisfy for these kinds of faults, as there were sacrifices and the oblation of first fruits and tithes even before the Law was given.

7. Now, at banquets, men not only incur impurity sometimes in the ways already mentioned, but also immerse themselves in more serious sins, even to holding God in contempt; when because of moral depravity their reason is dulled and they are separated from reverence for God; as Exodus says, the people sat down to eat and drink and rose up to play (Exod 32:6), that is, to fornicate and to sacrifice to idols. So Job not only assisted his sons by sanctifying them against their light faults, but he was also eager to add a remedy by which they might be pleasing to God even against their graver sins. And rising at dawn he offered holocausts for each one. In these words, the text shows the perfection of his devotion both as to time, because he rose at dawn as the Psalm says, in the morning, I will stand before you (Ps 5:5), and so on; and as to the manner of offering because he offered holocausts which were completely burned to the honor of God. No part of this offering remained for the use of the offerer or for the one for whom it was offered, as was the case in peace offerings or sin offerings, for the burnt offering is like something completely consumed (Lev 1:9). As to the number of the burnt offerings, he offered holocausts for each one of his sons, for each sin must be expiated by suitable satisfactions.

8. Now, the text adds the reason for the offering of the holocausts, saying, for he said, namely Job in his heart, not certain but doubtful about the sins of his sons, it may be that my sons have sinned, in word or deed, and blessed God in their hearts.

This can be understood in two ways.

In the first way, the text may be understood as a unified whole. For although to bless God is good, yet to bless God about the fact that a man has sinned means that one’s will agrees with the sin. He is blameworthy for this, as we read in Zechariah against some men, feed the flocks doomed to slaughter, which they killed who took possession, they did not grieve and sold them, saying: Blessed be the Lord, we have become rich (Zech 11:4‑5).

In another way, it may be understood divided. In this way they blessed means they cursed. For the crime of blasphemy is so horrible that pious lips dread to call it by its own proper name, and so they call it by its opposite. Holocausts are fittingly offered for the sin of blasphemy, because sins committed against God must be expiated by a mark of divine respect.

9. Now when divine worship is rare, men usually celebrate it more devoutly; but when it is frequent, it annoys them. This is the sin of acedia; namely, when someone is saddened about spiritual work. Job was not indeed subject to this sin, for the text adds, Job did this every day, maintaining an almost steadfast devotion in divine worship.

Satan’s request

1:6 Now on a certain day the sons of God came to assist in the presence of the Lord and Satan also was with them.

1:7 The Lord said to Satan: Where do you come from? Satan answered the Lord: I have prowled about the earth and I have run through it.

1:8 And the Lord said to him: Have you considered my servant Job, there is none like him on earth? He is a blameless and upright man who fears God and turns away from evil.

1:9 Then Satan answered the Lord: Does Job fear God in vain?

1:10 Have you not fortified him with a wall and his house and all that he has in a circle? You have blessed the work of his hands and his possessions have increased on earth.

1:11 But put forth your hand just a little and touch all that he has, if he does not bless you to your face.

1:12 And the Lord said to Satan: Behold, all that he has is in your power; only do not extend your hand to him.

10. Now on a certain day the sons of God. After Blessed Job’s prosperity has been enumerated, his adversity is placed. First, their cause is introduced. Lest anyone think that the adversities of just men happen apart from divine providence, and that because of this might think human affairs are not subject to divine providence, he first explains how God has care of human affairs and governs them. This is set forth in symbol and allegory according to the usual practice of Holy Scripture, which describes spiritual things using the images of corporeal things, as is clear in Isaiah, I saw the Lord sitting upon a high and lofty throne (Isa 6:1), in the beginning of Ezekiel and in many other places. Now, even though spiritual things are conceived using the images of corporeal things, nevertheless, what the author intends to reveal about spiritual things through sensible images do not pertain to the mystical sense, but to the literal sense, because the literal sense is what is first intended by the words, whether properly speaking or figuratively.

11. But one should know that divine providence governs things with such an order that lower things are ordered through higher things. For bodies which are generated and corrupted are subject to the motion of the heavenly bodies, and in the same way, lower reasoning spirits united to mortal bodies, namely, souls, are directed through higher incorporeal spirits. The tradition of the church teaches that among incorporeal spirits, some are good ones, who, guarding the purity in which they were created, enjoy divine glory, and never turn from the will of God. These spirits are sometimes called angels, that is, messengers, in the Scriptures because they announce divine things to men. Sometimes they are called sons of God in as much as they are made like to God by participation in his glory. But there are also some spirits which are evil, not by nature or creation, because God is the author of the nature of each, and the supreme good cannot be the cause of anything but good things, but these spirits are evil through their own fault. Spirits of this kind are called demons in the Scriptures, and their leader is called the devil, as though he fell from on high.

He is also called Satan, which means adversary. Therefore, both kinds of spirits move men to do things: the good to good deeds, the evil to wicked deeds. Just as men are moved by God through these spirits mentioned above, so too those things which are done by men are said in the Scriptures to be referred to divine consideration by the mediation of the same spirits. Thus, to show that both the good and evil things which men do are subject to divine judgment, the text continues, now on a certain day when the sons of God came to assist in the presence of the Lord, Satan also was among them.

12. One should know that the angels who are called here sons of God are said to assist in the presence of the Lord in two ways:

In the first way, in as much as God is seen by them; as Daniel says, a thousand thousands ministered before him and ten thousand thousands assisted in his presence (Dan 7:10); in another way, inasmuch as the angels themselves and their acts are seen by God, for those who assist in the presence of a lord both see him and are seen by him. Therefore, in the first way it only befits those angels to assist in God’s presence who are the blessed ones enjoying the divine vision. Nor is this fitting for all of these but only for those who exist among the higher angels, who enjoy the divine vision more intimately and do not go forth according to the opinion of Dionysius to perform exterior ministries. For this reason, the angels assisting in the presence of God are distinguished from the ministering angels in the text of Daniel already cited.

In the second way, however, it is fitting not only for the good angels, but also the wicked ones and even men to assist in the presence of God, because whatever is done by them is subject to the divine gaze and examination. Because of this, the text says next, when the sons of God came to assist in the presence of the Lord, and Satan also was among them.

Although those things which are in the care of the good and the bad angels are continually subject to the divine sight and examination, and so the sons of God always come to assist in the presence of God, and Satan is among them, nevertheless the text says, on a certain day according to the usage of Scripture which sometimes designates things above time, through things which are in time. For example, at the beginning of the book of Genesis, God is said to have spoken some things on the first or the second day even though his act of speaking is eternal, because what is said by him happened in time. So now, since the deed about which the author now treats took place in a determined time, those who do this deed are said to assist in the presence of God on a certain day even though they never cease assisting in the presence of God.

13. One should also consider that those things which are done through good angels are referred to the judgment of God in a different way than those things which are done by the wicked angels. For the good angels intend that the things which they do be referred to God. So the text says that the sons of God came to assist in the presence of the Lord, as if by their own movement and intention they subjected everything to the divine judgment. The wicked angels, however, do not intend that the things which they do are referred to God, but the fact that whatever they do is subject to divine judgment happens against their will. Therefore, the text does not say that Satan came to assist in the presence of the Lord, but only that Satan was among them. He is said to be among them both because of the equality of their nature and also to convey indirectly that evil things are not done from a principal intention [of God’s] but comes upon good men almost by accident.

14. There is a difference, then, between the things which are done through the good angels and through the wicked angels. For the good angels do nothing unless they are moved to do it by the divine command and will, for in all things they follow the divine will. But the wicked angels dissent from God in their will, and so the things which they do are hostile to God as far as their intention is concerned. Because we do not usually ask about the things which we do, but only those things which happen without us, the text therefore does not say that the Lord asked anything of the sons of God, but only that he questioned Satan. So the text continues, The Lord said to Satan: where do you come from? Note here that the Lord does not say to him, what are you doing? or where are you? but where do you come from? This is because those deeds themselves which are administered by the demons sometimes arise from divine will when he punishes the wicked and tries the good through them. But the intention of the demons is always evil and hostile to God, and so Satan is asked, where do you come from? because his intention from which the totality of his act proceeds is hostile to God’s.

15. One should note that to speak can be taken in two ways, for sometimes it refers to the interior concept of the heart, and sometimes to the term by which this kind of concept is expressed to another.

In the first way, God’s act of speaking is eternal and it is nothing other than to generate the Son who is his own Word.

In the second way, God speaks some things in time, yet in diverse ways, according to what corresponds to those with whom he speaks. For God spoke at times with men who have corporeal senses with a corporeal sound formed in some created subject, like the voice which said at the baptism and transfiguration of Christ, this is my beloved Son (Matt 3:17; 17:5). Sometimes he has spoken through an imaginary vision as one reads so often in the Prophets. Sometimes he speaks through intellectual expression, and God should be understood to have spoken in this way with Satan insofar as he made him understand that the things which he did are seen by God.

16. Therefore, just as in God’s act of speaking to Satan he informs Satan of something, so Satan answering God certainly does not inform God of anything, but makes Satan understand that everything which is his is open to divine scrutiny. According to this way of speaking, the text says, Satan answered the Lord: I have prowled about the earth and I have run through it. By the fact that the Lord says to Satan, where have you come from? God examines the devil’s intention and actions. By the fact that Satan answers, I have prowled about the earth and I have run through it, as though giving an account of his actions to God, both statements serve the purpose of showing that everything which Satan does is subject to divine providence. In prowling over the earth, Satan shows his craftiness in seeking out those he can deceive. With this in mind, Peter says, your adversary the devil prowls about like a roaring lion seeking someone to devour (1 Pet 5:8). This prowling about fittingly shows his craftiness as the straight way shows simple justice. For the straight line is that whose mean does not exceed the extremes.

Therefore, because the action of the just does not diverge from its principle (which is the will) and from its intended end, straightness is fittingly ascribed to the just. The work of the crafty, however, is to pretend one thing and to intend another. Thus what they show in their deed has its source in extremes when it agrees neither with the will nor the end. So the crafty are rightly said to prowl about, and because of this the Psalm says, the impious are prowling about (Ps 11:9). One should know, however, that although the devil uses the study of his craftiness against everyone, good and wicked alike, the effect of his cunning takes place only in the wicked, who are rightly called the earth. For since man is composed of spiritual nature and earthly flesh, man’s evil consists in the fact that after he has abandoned the spiritual goods to which he is ordered according to a mind endowed with reason, he clings to earthly goods which befit him according to his earthly flesh. Therefore, wicked men are correctly called earth inasmuch as they follow earthly nature. Satan, then, not only prowls about but also runs through earth of this kind because he completes in them the effect of his malice. For the completion of his progress is designated in his running through them, just as God on the contrary is said to run through just men. So St. Paul says, I will live in them and walk along with them (2 Cor 6:16).

17. There can also be another interpretation of this passage. There are three states of the living. Some are above the earth; that is, in heaven, like the angels and all the blessed. Still others are on the earth, like all the men living in mortal flesh. Some are under the earth, like the demons and all the damned. Satan neither prowls about nor runs through the first group because there can be no malice in the citizens of heaven, as there can be no evil of nature in the heavenly bodies. He prowls about with those who are in hell, but does not run through them because he has them totally subject to his malice, so it is not necessary that he use craftiness to deceive them. However, he prowls about and runs through those who are on earth because he strives to deceive them by his craftiness and to draw some of them to his malice, who are especially designated by the term earth, as I have already explained.

18. The fact that worldly men are designated by earth is shown clearly enough by the fact that the Lord seems to separate Job from the earth, although he is living on earth. For when Satan had said, I have prowled about the earth and I have run through it, the text adds, and the Lord said to him: Have you considered my servant Job, there is none like him on the earth? For it would seem groundless to ask whether he who asserted he had prowled about and run through the earth had considered Job, unless he understood Job his servant to be outside the earth. God clearly shows in what respect Job is separated from the earth, saying, my servant Job. Man has been created, as it were, like a mean between God and earthly things, for with the mind he clings to God but with the flesh he is joined to earthly things. Besides, as every mean recedes more from one extreme, the closer it approaches to the other one. So, the more man clings to God, the more removed he is from earth. To be a servant of God means to cling to God with the mind, for it is characteristic of a servant to not be his own cause. The one who clings to God in his mind orders himself to God as a servant of love and not of fear.

19. Note that earthly affections in some remote sense imitate spiritual affections by which the mind is joined to God, but they can in no way complete their similarity. This is because earthly love and consequently all affection falls short of the love of God, because love is the principle of every affection. So after God fittingly said, have you considered my servant Job, he continues, there is none like him on earth, because nothing among earthly things can equal spiritual things. However, this passage can be understood also in another way, for in each saint there is some preeminent virtue for some special use. This is why we sing in Church for each one of the Confessors that there is found none like him who kept the law of the Most High, except for Christ, because everything existed in him in the most perfect and excellent way. In this way the text can be understood to mean that no one of those living on earth was like Job in that he excelled in some special use of virtue. In the next verse, the text shows in what Job was a servant of God and that there was no one like him on earth when it adds, he is a blameless and upright man, who fears God and turns away from evil, which will not be dealt with here because it has been already commented on.

20. Consider that God not only orders the lives of the just for their own good, but he represents it for others to see. Still, those who see this example are not all influenced by it in the same way. For the good who consider the life of the just as an example profit from the experience; whereas the wicked, if they are not corrected so that they become good by his example, revolt against the life of the just which they have observed; either when they are tortured by envy, or when they try to ruin that life with false judgments, as the Apostle Paul shows, for we are the good odor of Christ to God among those who are being saved and among those who are perishing. To the one the stench of death to death; to the other the smell of life to life (2 Cor 2:15). Thus God wants the life of the saints to be considered not only by the elect, for the progress of their salvation, but also by the iniquitous for the increase of their damnation, for from the life of the saints the perversity of the impious is shown to be blameworthy; as Wisdom says, the just man who has died condemns the impious who are alive (Wis 4:16). Therefore the Lord says to Satan, have you considered my servant Job, as if to say, “You prowl about and run through the earth, but you can consider my servant Job and wonder at his virtue.”

21. Perverse men, whose prince is Satan (here acting in their place) usually accuse holy men unjustly of not acting for a right intention because they cannot find fault with the life of the saints. Scripture expresses this, saying, turning good to evil, he lies in ambush and he will put the blame on the elect (Sir 11:33). This appears in what follows in the text, then Satan answered the Lord: Does Job fear God in vain? as if to say, “I cannot deny that he does good things, but he does not do them for a right intention because of love of you and the good for its own sake.” Rather, he does them because of the temporal goods which he has attained from you. So he says, does Job fear God in vain? for we are said to do something in vain when we cannot hope to attain what we intend. Job serves you because of the temporal goods he has gained from you, so it is not in vain that he fears you in serving you.

22. Satan shows that Job has attained temporal prosperity in two ways.

First, as to his immunity from evils, because he has been preserved by God from all adversity, and this is what he says, have you not fortified him with a wall? that is, have you not protected him like a hedge or wall protects? He says him as to his person, his house as to his family and children, and all that he has as to all his possessions. Satan adds, in a circle, to show a perfect immunity because what is entirely surrounded by a wall in a circle cannot suffer an attack from any direction.

Second, he shows his prosperity regarding the multiplication of goods, and this is what he says, you have blessed the work of his hands. Because God makes all things by his speaking, the blessing of God gives goodness to things. Thus God blesses someone’s works when he brings them to good to attain a fitting end. Because some goods come to a man without his effort and intention, he adds, and his possessions have increased on the earth. So Satan unjustly deprecates the deeds of blessed Job as though he did them from the intention of earthly goodness. So it is clear that the good things which we do are not referred to earthly prosperity as a reward; otherwise, it would not be a perverse intention if someone were to serve God because of temporal prosperity. The contrary is likewise true. Temporal adversity is not the proper punishment of sins, and this question will be the theme dealt with in the entire book.

23. Satan wants to show that Job had served God because of the earthly prosperity he had attained, using an argument based on opposition. For if after earthly prosperity came to an end Job ceased fearing God, it would become clear that he feared God because of the earthly prosperity he was enjoying. So he adds, put forth your hand just a little and touch all that he has, by taking it away, if he does not bless you to your face, that is, curse you openly; literally, may misfortune come upon me. Note that even the hearts of truly just men are sometimes badly shaken by great adversity, but the deceitfully just are disturbed by a slight adversity, like men having no root in their virtue. So Satan wants to insinuate that Job was not truly just but only pretending to be. Thus he says that if he should be touched by even a very small adversity, he would murmur against God; that is, blaspheme him. He distinctly says, if he does not bless you to your face, to indicate that even in prosperity he was blaspheming God in a certain sense in his heart when he preferred temporal things to love of him. But when his prosperity is taken away, he would blaspheme God even to his face, that is, openly. The expression, if he does not bless you to your face, can be understood in another way, so that may be taken as a blessing properly speaking, and the sense would be this: If you should touch him even a little by taking away his earthly prosperity, may these things befall me if it does not become clear that before he blessed you not in his true heart, but to your face, that is, keeping up appearances before men.

24. Because, as I have said, God wills the virtue of the saints to be known to all, both the just and the wicked, it pleased him that as all saw Job’s good deeds, his right intention should also be clearly shown to all. So he willed to deprive Job of his earthly prosperity, so that when he persevered in the fear of God, it would become clear that he feared God from a right intention, and not on account of temporal things. Note that God punishes wicked men through both the good and the wicked angels, but he never sends adversity on good men except through wicked angels. So he did not will that adversity be brought on blessed Job except through Satan, and because of this the text continues, and the Lord said to Satan: Behold, all that he has is in your power, that is, I surrender it to your power, only do not extend your hand to him. From this text we are clearly given to understand that Satan cannot harm just men as much as he wants, but only as much as he is permitted to do so. Consider also that the Lord did not command Satan to strike Job, but only gave him the power to do so, because the will to do harm is in each wicked person from himself, but the power of harming comes from God.

25. From what has been said already it is clear that the cause of the adversity of blessed Job was that his virtue should be made clear to all. So Scripture says of Tobias, thus the Lord permitted him to be tempted so that an example might be given to posterity of his patience, like blessed Job (Tob 2:12). Be careful not to believe that the Lord had been persuaded by the words of Satan to permit Job to be afflicted, but he ordered this from his eternal disposition to make clear Job’s virtue against the false accusations of the impious. Therefore, false accusations are placed first and the divine permission follows.

The trial

1:12 So Satan went forth from the face of the Lord.

1:13 Now on a certain day when his sons and daughters were eating and drinking wine, they were in their eldest brother’s house;

1:14 a messenger came to Job and said: The oxen were plowing and the asses feeding beside them,

1:15 and the Sabeans fell upon them and took everything. They slew the servants with the sword and I alone have escaped to tell you.

1:16 While he was still speaking, another messenger came and said: The fire of God fell from heaven and burned up the sheep and the servants consuming them. I alone escaped to tell you.

1:17 While he was still speaking, there another messenger came and said: The Chaldeans formed three companies and made a raid on the camels and took them and slew the servants with the sword; and I alone escaped to tell you.

1:18 While he was still speaking, another messenger entered and said: Your sons and daughters were eating and drinking wine in their eldest brother’s house,

1:19 and a violent wind suddenly rushed in from the desert and struck the four corners of the house. It fell on your children and they are dead, and I alone escaped to tell you.

26. Then Satan went from the face of the Lord. After the cause of the blessed Job’s adversity has been considered, the text shows as a consequence how such adversity came upon him. Because all the adversity was produced by Satan, the text therefore speaks about him first, saying, so Satan went forth from the face of the Lord, as if to use the power permitted to him. It is expressly stated, he went forth from the face of the Lord, for Satan is in the presence of the face of the Lord in that the power of harming someone is permitted him, because this happens according to the reasonable will of God, but when he uses this power permitted to him, he goes forth from the face of the Lord, because he turns away from the intention of the one giving him permission. This is apparent in the case in question: for he was permitted by God to harm Job to make Job’s virtue clearly known. However, Satan did not inflict him for this reason, but to provoke him to impatience and blasphemy.

At the same time, what we said above appears clearly true in this text. Satan came to present himself among the sons of God assisting in his presence in the sense that some are said to assist in the presence of God who are subject to divine judgment and examination, not in the sense that they assist in the presence of God who see God. So here the text does not say Satan cast God away from his face, but that he went forth from the presence of God, as though he turned away from the intention of his providence, although he was not strong enough to escape the order of providence.

27. Reflect that the order in which the adversities are about to be explained is just the opposite of the order in which the prosperity was explained. For the prosperity which was explained proceeded from the more important to the less important, beginning from the person of Job himself. After him came his offspring and then his animals, first the sheep and then the rest. This was done reasonably because the duration which cannot be preserved in the person is sought in the offspring, for whose sustenance one needs possessions. In the adversity, however, the opposite order is proposed. First, the loss of possessions is related, then the destruction of the children, and third the affliction of his own person. This is to increase the adversity. For one who has been oppressed by a greater adversity does not feel a lesser one. But after a lesser adversity, one feels a greater one. Therefore, so Job would feel his own individual affliction from each adversity, and so be disturbed to become more impatient, Satan began to afflict Job with a small adversity and gradually proceeded to greater ones.

28. Consider also that the soul of man is more disturbed by those things which come on the scene suddenly, for adversities which are foreseen are more easily tolerated. Therefore, to make Job more disturbed, Satan brought adversity on him at a time of the greatest rejoicing, when he could least think about adversity, so that the adversity might seem more severe from the very presence of the rejoicing. For when things which are contraries are placed beside each other, they become clearer in their contrast. Therefore, the text says, on a certain day when his sons and daughters were eating and drinking wine, which is especially put here to indicate rejoicing because, according to Sirach, wine was created from the beginning for rejoicing, not for drunkenness (Sir 31:35). They were in their eldest brother’s house, which is placed to show greater solemnity. For it is probable that a more solemn banquet would be celebrated in the home of the first born. A messenger came to Job and said: the oxen were plowing, which would remind him of profit, and so the damage would seem more unbearable. And the asses feeding beside them, which is also put in to increase pain when he considered that the enemy fell upon them at a time in which they could steal more things at once.

And the Sabeans fell upon them; namely, an enemy who came from far away, from whom the things which they stole could not easily be retrieved. And took everything; lest, if they left something it would at least be sufficient for necessary use or breeding. They slew the servants with the sword, which was more grave for the just man. I alone escaped to tell you, as if to say, “The fact that I alone escaped happened by divine disposition, so that you could have an account of such a great loss, as though God meant to afflict you with pain.”

29. Immediately after the announcement of this adversity, another one is announced, lest if some interval happened meanwhile, Job would recover his composure and prepare himself in patience to sustain what followed more easily. Because of this, the text adds, while he was still speaking, another messenger came and said: the fire of God, that is, sent by God, fell from heaven, as if to impress on his mind that he was suffering persecution not only from men, but also from God, and thus he might more easily be provoked against God. And burned up the sheep and the servants, consuming them, as if to say, “This was divinely caused, so that everything was immediately consumed at the touch of the fire.” This is beyond the natural power of fire. And I alone escaped to tell you. The text continues, while he was still speaking, another messenger came and said: the Chaldeans, who were fierce and powerful, formed three companies, to emphasize how strong they were, so that he cannot hope for revenge or recovery of his lost goods.

The next text shows what he lost, saying, and made a raid upon the camels and took them and slew the servants with the sword. I alone escaped to tell you. The destruction of his children follows. While he was still speaking, another messenger entered and said: Your sons and daughters were eating and drinking wine in their brother’s house, so that because of this, their death would be more sad for Job, since he would be uncertain whether they were in a state of sin preceding their death. For he used to sanctify them and offer holocausts for each one because he was afraid that they had incurred some sin during their banquets. Lest he could perhaps think that they had repented or provided for their souls, the text adds, a violent wind suddenly rushed in from the desert and struck the four corners of the house. This is said to show the force of the wind, which unusually destroyed the whole house at once, showing how the wind proceeded by divine will, so that Job would be moved more easily against God when he was afflicted by one whom he had served with a devout mind. To compound his sorrow more greatly, the damage of the destruction of his children is added, when the text says, it fell and crushed the young people and they are dead; namely, all of them, so that no hope of posterity would remain in the escape of even one of his children. This was believed to be more sorrowful, because although all the children were destroyed, one of the servants escaped to increase his pain, for there follows, and I alone escaped to tell you.

30. Consider that since all this aforementioned adversity comes from Satan, it is necessary to confess that with God’s permission, demons can bring about turbulence in the air, can stir up the winds, and can make fire fall from heaven. For although corporeal matter obeys only the nod of God the Creator for the reception of forms, and does not obey the nod of either the good or the wicked angels, corporeal nature is still born to obey spiritual nature, as far as local movement is concerned. Evidence of this appears in men, for the members of the body are moved at the mere command of the will to pursue the act desired by the will. Whatever then can be done only with local motion can be done by not only the good, but also the wicked angels from their natural power, unless prohibited by divine power. The winds, the rains, and other like disturbances in the atmosphere come about only from the motion of the vapors released from the earth and the water. Thus, the natural power of a demon is sufficient to procure these things. However, sometimes they are prohibited from this by divine power, so that they are not permitted to do everything which they can do naturally. Nor is this contrary to what is said in Jeremiah, are there any among the false gods of the nations which can give rain? (Jer 14:22). For it is one thing that the rain takes place by natural cause, and this is the office of God alone, who orders natural causes to this; it is another thing to use artificially those natural causes ordered by God to rain, to produce rain or wind sometimes in an almost extraordinary way.

Job’s submission

1:20 Then Job arose and rent his robe; he shaved his head and he fell on the ground and worshipped.

1:21 He said: Naked I came from my mother’s womb, and naked I shall return there. The Lord gave; the Lord has taken away. As God pleased, so it has been done. Blessed be the name of the Lord!

1:22 In all these things, Job did not sin with his lips, nor did he say anything foolish against God.

31. Then Job arose. After the adversity of blessed Job has been narrated, the text treats the patience Job showed in adversity. As evidence of what is said here, know that there was a difference of opinion among the ancient philosophers as to corporeal goods and the passions of the soul. For the Stoics said that exterior goods were not goods of man, and that there could be no sorrow for their loss in the soul of the wise man. But the opinion of the Peripatetics was that some of the goods of man are truly exterior goods, though these are certainly not the principal ones. Nevertheless, they are like instruments ordered to the principal good of man, which is the good of the mind. Because of this, they conceded that the wise man is moderately sad in the losses of exterior goods; namely, his reason is not so absorbed by sadness that he leaves righteousness. This opinion is the more true of the two, and is in accord with the teaching of the Church, as is clear from St. Augustine in his book, The City of God.

32. So Job followed this opinion and truly showed sorrow in adversity; yet this sadness was so moderated that it was subject to reason. The text therefore continues, then Job arose, and rent his robe, which is usually an indication of sadness among men. Note, however, that the text says, then; namely, after he heard about the death of his children, so that he might seem more sad over their loss than the loss of his possessions. For it is characteristic of a hard and insensible heart to not grieve over dead friends, but it is characteristic of virtuous men to not have this grief in an immoderate way; as St. Paul says, but we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope (2 Thess 4:13).

This was true in the case of blessed Job, and so the state of his mind appears in his exterior act. Since his reason stood upright, the text fittingly says that Job arose, although men in grief usually prostrate themselves. For though he suffered grief, but not a grief which penetrated as far as disturbing his interior reason, he showed a sign of his sadness in exterior actions in two ways: namely, as to what is outside the nature of the body, and so the text says, he rent his robe; and as to those things which proceed from the nature of the body, he shaved his head, which among those who care for their hair usually indicates grief. These two signs, then, fittingly correspond to the adversities mentioned, for the tearing of the robe corresponds to the loss of his possessions, and the cutting of the hair corresponds to the loss of his sons. Then the mind stands upright when it humbly is submitted to God. For each thing exists in a higher and more noble state to the extent that it stands firm in what perfects it more, like air when it is subject to light, and matter when it is subject to form. Therefore the fact that the mind of blessed Job was not dejected by sadness, but persisted in its righteousness, clearly shows that he humbly subjected himself to God. So the text continues, and he fell on the ground, and worshipped, to show evidence for his devotion and humility.

33. Job revealed the state of his mind not only by deeds, but also by words. For he rationally demonstrated that although he suffered sadness, he did not have to yield to sadness.

First, he demonstrated from the condition of nature. So the text said, he said: naked I came forth from my mother’s womb, namely, from the earth, which is the common mother of everything, and naked shall I return there, that is, to the earth. Sirach speaks in the same vein, saying that great hardship has been created for man, and a heavy yoke lies on the sons of Adam from the day they come forth from their mother’s womb until the day they return to their burial in the mother of them all (Sir 40:1). This can also be interpreted in another way. The expression, from my mother’s womb can be literally taken as the womb of the mother who bore him. When he says next naked I shall return there, the term there establishes a simple relation. For a man cannot return a second time to the womb of his own mother, but he can return to the state which he had in the womb of his mother in a certain respect, namely in that he is removed from the company of men. In saying this, he reasonably shows that a man should not be absorbed with sadness because of the loss of exterior goods, since exterior goods are not connatural to him, but come to him accidentally. This is evident since a man comes into this world without them, and leaves this world without them. So, when these accidental goods are taken away, if the substantial ones remain, man ought not to be overcome by sadness, although sadness may touch him.

34. Second, he shows the same thing from divine action, saying, the Lord gave; the Lord has taken away. Here, his true opinion about divine providence in relation to human affairs must first be considered. When he says, the Lord gave, he confessed that earthly prosperity does not come to men accidentally, either according to fate or the stars, or as a result of human exertion alone, but by divine direction. When he says, however, the Lord has taken away, he confesses also that earthly adversities also arise among men by the judgment of divine providence. This leads to the conclusion that man does not have a just complaint with God if he should be despoiled of his temporal goods, because he who gave freely could bestow them either until the end of his life, or temporarily. So when he takes temporal goods away from man before the end of life, man cannot complain.

35. Third, he shows the same thing from the good pleasure of the divine will, saying, as God pleased, so it has been done. For friends will, and do not will, the same thing. Thus if it is the good pleasure of God that someone should be despoiled of temporal goods, if he loves God, he ought to conform his will to the divine will, so that he is not absorbed by sadness in this consideration.

36. These three arguments are put in the proper order.

For in the first argument it is posited that temporal goods are exterior to man.

In the second, it is posited that they are a gift given to a man and taken away by God.

In the third, that this happens according to the good pleasure of the divine will.

So one can conclude from the first argument that man should not be absorbed by sorrow because of the loss of temporal goods;

from the second, that he cannot even complain;

and from the third, that he ought even to rejoice.

For it would not please God that someone should suffer from adversity unless he wished some good to come to him from it. So though adversity is bitter in itself and generates sadness, nevertheless it should be the cause of rejoicing when one considers the use because of which it pleases God, as is said about the apostles, the apostles went rejoicing because they had suffered contempt for Christ (Acts 5:41). For when taking a bitter medicine, one can rejoice with reason because of the hope for health, although he suffers sensibly. So since joy is the matter of the action of thanksgiving, therefore Job concludes this third argument with an act of thanksgiving, saying, Blessed be the name of the Lord. The name of the Lord is truly blessed by men inasmuch as they have knowledge of his goodness; namely, that he distributes all things well and does nothing unjustly.

37. Then the text therefore concludes to the innocence of Job when it says, in all these things, Job did not sin with his lips; namely, he did not express a movement of impatience in word, nor did he say anything foolish against God, that is, blasphemy, so that he did not blaspheme concerning divine providence. For foolishness is opposed to wisdom, which properly is knowledge of divine things.

The Second Trial

Satan tries Job in his flesh

2:1 Again on a certain day, when the sons of God came to assist in the presence of the Lord, Satan also came among them and assisted in his presence.

2:2 The Lord said to Satan: Where do you come from? Satan said in response: I have prowled about the earth and I have run through it.

2:3 The Lord said to Satan: Have you considered my servant Job; there is none like him on earth? He is a blameless and upright man, who fears God and turns from evil? He still holds fast his innocence although you moved me against him to afflict him in vain.

2:4 Then Satan answered the Lord: Skin for skin! All that man has he will give for his life.

2:5 But now, put forth your hand and touch his bone and his flesh and you will see that he will bless you to your face.

2:6 The Lord said to Satan: Behold, he is in your hand, only spare his life.

38. Again on a certain day. Since there are three goods of man: of soul, of body and exterior things, these goods are so ordered to each other that the body exists for the sake of the soul, but exterior things exist for the sake of both the body and the soul. Therefore, just as one has a perverse intention if he subordinate the goods of the soul to prosperity in exterior goods, so one also has a perverse intention if he should order the goods of the soul to the health of the body. Job truly abounded in the acts of the virtues, which are the goods of the soul. This was clear sensibly to all, and so the Lord said to Satan above, have you considered my servant Job (Job 1:8). But Satan was inferring calumny, as though Job intentionally performed acts of the virtues for temporal goods, just as evil men, whose prince is Satan, perniciously judge the intention of good men. But this calumny was rejected by the fact that after the loss of exterior goods, Job remained steadfast in virtue. This sufficiently proves that his intention had not been turned aside to exterior goods. There remained then to show, for perfect demonstration of Job’s virtue, that his intention was not bent crooked for the health of his own body, and therefore divine judgment is invoked again to prove this. This is then what the text says, again on a certain day when the sons of God came to assist in the presence of the Lord, and Satan also came among them and assisted in his presence. The Lord said to Satan: where do you come from? Since these words have already been explained at length above, there is no need to delay over them here. Suffice it to note that because this passage recounts another action, another day is introduced here just as at the beginning of Genesis, different days are described, according to the different kinds of things which were created. Thereupon what Satan answered under interrogation is shown when the text says, from prowling and going about the earth. This has the same meaning as before (Job 1:7).

39. Once again the Lord proposes the virtue of Job as something evident, and so there follows, the Lord said to Satan: have you considered my servant Job; there is none like him on earth? He is a blameless and upright man, who fears God and turns away from evil. Since now a certain virtue of blessed Job which was not plain before has been clearly demonstrated; namely, his constancy in adversities, he therefore now adds, he still, that is, after the loss of his temporal goods, holds fast his innocence. From this the Lord shows further that Satan’s suspicion was calumnious, and that his intention has been frustrated, and so the text next says, although you moved me against him to afflict him in vain. In saying, you moved me against him, one must not understand that God was provoked by anyone into willing something he did not will before, as is often the case with men. For according to Numbers, God is not like a man, that he should lie, nor like a son of man that he should change (Num 23:19).

Scripture here speaks of God figuratively acting in a human way. For when men want to do something because of someone’s influence, they are said to be excited by that other one. God, however, wills to do something and so he does it; this because of that. Yet he does it without any excitement of mind, because he had the reason he would do it in mind from all eternity. So the Lord had arranged from all eternity to afflict Job in time, to prove the truth of his virtue, in order to preclude every calumny of the wicked, and so to indicate this the text says, you moved me against him. When the text adds, to afflict him in vain, this must be understood from the point of view of the intention of Satan, not from the point of view of the intention of God. For Satan, in intending the adversity of Job, had desired from this to lead him into impatience and blasphemy, which did not follow as an effect. God, however, permitted this to proclaim his virtue openly, which in fact happened. So then Job was afflicted in vain from the point of view of the intention of Satan, but not from the point of view of the intention of God.

40. Though repulsed, Satan does not rest, but still provides calumny, wanting to show that every good which Job did, even the very fact that he had patiently tolerated his adversity, he had not done for the love of God, but for the health of his own body. So the text continues, then Satan answered the Lord: Skin for skin! All that man has he will give for his life. We must reflect that Job had been afflicted in two ways: the loss of his possessions, and the loss of his children. Satan, therefore, intends to say that Job had patiently tolerated both afflictions because of the health of his body and there was no great virtue in this, but was human and usual among men. This is what he says, man, as though anyone, even those without virtue, will easily give, skin for skin, that is, the flesh of another in place of his own. For a man who is not virtuous will maintain that anyone else, even those closely related to him in any way, should be afflicted in body rather than himself. For the same reason, every man, regardless of who he is, will give all the exterior goods he possesses for his life, that is, to preserve his own life. For exterior goods are sought to preserve life, like a supply of food and clothing and other such things which maintain the life of man comfortably.

41. Since someone could say to Satan, how can you prove that Job bore patiently with the loss of his children and his possessions because he feared for his own skin and his own life, he now adds, as though in answer to this objection, but now, if you do not believe mere words, put forth your hand, that is, exercise your power, and touch his bone and his flesh, that is, afflict him in body, not only on the surface which is what to touch the flesh means, but also in its inmost part, which is what to touch the bone means, so that touch reaches to his inmost part. And you will see, that is, everyone can clearly perceive, that he will bless you to your face, which must be interpreted as above.

42. Therefore, the Lord willed to show that Job had not served God for the health of the body, just as he had already shown that Job did not serve him because of exterior goods, and so the text adds, the Lord said to Satan: Behold, he is in your hand, that is, I commit power to you to afflict him in body, only spare his life, that is, do not take away life from him. For God does not totally expose his servants to the will of Satan, but according to a fitting measure, as St. Paul says, the faithful God does not suffer you to be tempted beyond what you can endure (1 Cor 10:13).

Job humbled

2:7 So Satan went forth from the face of the Lord and afflicted Job with loathsome sores from the sole of his feet to the crown of his head.

2:8 Job scraped the bloody matter with a shard and he sat in a dung heap.

2:9 Then his wife said to him: Do you still hold fast to your simplicity? Bless God and die.

2:10 But he said to her: You have spoken like one of the foolish women speaks. If we have received good at the hand of the Lord, shall we not tolerate evil? In all these things Job did not sin with his lips.

2:11 Now when Job’s three friends heard of all the evil which had come upon him, they came, each from his own place: Eliphaz the Temanite, Baldath the Shuite, and Sophar the Naamathite. They agreed to come together, visit him and console him.

2:12 When they saw him from afar, they did not recognize him, and raising their voices, they wept and they rent their robes and sprinkled dust upon their heads heavenward.

2:13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him; for they saw that his suffering was very great.

43. So Satan went forth. When Satan had received the power, he proceeds to execute it. So the text continues, so Satan went forth from the face of the Lord and afflicted Job, with what was truly an abominable and shameful blow. So the text says, with sores, which were incurable and painful, loathsome, and complete from the sole of his foot to the crown of his head.

44. The afflictions of the sick are customarily alleviated by cures applied externally which are pleasant. But Job was not alleviated in such a way, for the text continues, Job scraped the bloody matter with a shard. In this the text shows that pleasant and soothing remedies are not applied to him. And he sat in a dung heap, in which the text shows that he did not restore himself to health in a pleasant place, or in the gentleness of straw, or with some pleasant smell, but he more used their opposite. This can have happened in two ways: either because after he was struck by the Lord, he voluntarily afflicted and humiliated himself even more to more easily obtain mercy, or because he lost everything he had, and so he could not afford suitable cures for himself. This is probable enough from what the Lord said above, and it does not seem that Satan had acted except with the power given him to harm something.

45. In their afflictions, men customarily find solace in words of those offering consolation. But the affliction of Job was accompanied by irritating words, which were as much more provocative as the person who spoke them was more closely connected to him. The text continues, then his wife said to him, for she was the only person whom the devil left untouched, so that through her, he who had deceived the first man through a woman, might assault the mind of the just man. This woman first broke out in words of mockery, do you still hold fast your simplicity? as if she said, “At least after so many chastisements you should know that it was useless for you to guard simplicity.” The same is said by a person like her in the prophet Malachi, it is vain to serve God; what is the profit in keeping his commandments? (Mal 3:14).

Second, she proceeds to words of perverse suggestion, saying, bless, that is, curse, God, as if she said, “From the fact that adversity came upon you when you were blessing God, curse God and you will enjoy prosperity.” Lastly, she concludes in words of despair, saying, and die, as if she said, “Regard yourself as dead because nothing is left for you in remaining in simplicity except dying.” Or bless God and die; can be understood in another way to mean that, since after so much reverence for God you have been so afflicted with adversity, if you still bless God, nothing remains but for you to wait for death.

46. The holy man, who had born his troubles patiently, could not bear the injury done to God, for there follows, but he said to her: You have spoken like one of the foolish women speaks. He rightly accuses of foolishness one speaking against the divine wisdom. He shows that she spoke foolishly when he adds, if we received good at the hand of the Lord, shall we not tolerate evil? In this he teaches the perfect wisdom of man, for since temporal and corporeal goods should not be loved except because of spiritual and eternal ones, when the latter are conserved as the more principal ones, man should not be dejected if he is deprived of the former, nor puffed up if he has an abundance of them. Job teaches us, therefore, that we should have such a steadfastness of spirit, that if temporal goods are given to us by God, we should so use them that we are not puffed up in pride from them, and we should so sustain the contrary evil that our soul is not dejected from their lack. This accords with what St. Paul says, I know how to be humbled and how to enjoy prosperity (Phil 4:12) and further on, I can do all things in him who gives me comfort (Phil 4:13). Finally, the conclusion is that Job persevered in innocence when it is said, in all these things Job did not sin with his lips.

47. The devil not only strove to exasperate the mind of blessed Job through his wife, but also through his friends, who, although they came to console him, yet went so far as words of rebuke. About this, the text says, now when Job’s three friends heard of all the evil which had come upon him, they came, each from his own place: Eliphaz the Temanite, Baldath the Shuite, and Sophar the Naamathite. Because nearly the whole debate of this book occurs between these men, we must consider that these three were of the same opinion as Job in some respect and so they were called friends. In another respect they differed from him and were in agreement among themselves, and so they are numbered together with each other and are distinguished from Job. For indeed, they agreed with Job that not only natural things but also human affairs were subject to divine providence, but they differed from him because they thought that man is rewarded for the good which he did with temporal prosperity by God, and is punished for the evil which he does with temporal adversity by God, as though temporal goods are the rewards for virtues and temporal evils are the proper punishments of sins. Each one of the men strives to defend this opinion in his own way, as his own character suggested to him; because of this they are said to have come each from his own place. Now Job was not of this opinion, but he believed that the good works of men are ordered to a future spiritual reward after this life, and likewise, sins should be punished with future punishments.

48. The next verse expresses the fact that these friends just mentioned came to console Job, saying, they agreed to come to visit him together and console him. In this they showed themselves to be true friends in not deserting him in a time of tribulation, for Sirach says, a man’s friend is recognized in sorrow and evil (Sir 12:9).

At first, the visit itself was certainly consoling, for to see a friend and to associate with him is most delightful. They also console him by their actions, showing him signs of their compassion. What provoked these signs of compassion is now introduced. When they saw him from afar, they did not recognize him, for his face was changed by sores, his clothing and his refinement gone because of the loss of his possessions. The term from afar should be understood to mean that measure by which a man can be recognized from a distance. This change in their friend stirred them to sadness and compassion, which they showed by external signs, for there follows, and raising their voices, out of the great depth of their sorrow, they wept, and they rent their robes and sprinkled dust on their heads, as a sign of humility and dejection, as though they felt themselves to be cast down by the casting down of their friend. The text adds, heavenward, as though they might provoke the mercy of heaven by this humiliation. Consider that the compassion of friends is a consolation, either because adversity, like a burden, is more lightly born when it is carried by many, or even more, because all sorrow is alleviated when mixed with pleasure. To have the experience of someone’s friendship is very pleasurable, which especially derives from their compassion in adversity, and so offers consolation.

49. They consoled him not only by showing compassion to him, but also by showing their fellowship with him; for there follows, they sat with him on the ground seven days and seven nights. Nevertheless one must not understand this to mean a continuous period, but at suitable times, for great sorrow needed consolation for a long time. But they did not show him the third form, which is especially consoling, namely, in words, for there follows, and no one said a word to him. The cause of their silence is shown when the text continues, for they saw that his suffering was very great. This cause is more an idea the consolers have than the state of the one afflicted. For when the mind of someone has been absorbed with pain, he does not listen to words of consolation, and so Ovid remarks, who but one of inept mind would forbid a mother to weep at the funeral of her child? Job, however, had not been so disposed that he could not accept consolation because of great sorrow. Rather, he consoled himself very much according to reason, as is apparent from the words quoted above.

Job’s Lament

Job curses his life

3:1 After this, Job opened his mouth and cursed his day.

3:2 And he said:

3:3 Let the day perish on which I was born; the night in which it was said, “a man child is conceived.”

3:4 Let that day be darkness; may God not seek it, let it not be in recollection, nor let light shine on it;

3:5 Let gloom claim it; let clouds dwell upon it and let it be enveloped in bitterness.

3:6 Let a tempest envelop that night with a whirlwind; let it not be reckoned among the days of the year, let it not be numbered among the months.

3:7 Let that night be lonely, let it not be worthy of praise.

3:8 Let those curse it who curse the day, those who are skilled to rouse up Leviathan.

3:9 Let the stars be blotted out in its darkness; let it hope for light, but not see it, nor the rising dawn of the morning,

3:10 because it did not shut the doors of my mother’s womb, or hide trouble from my eyes.

50. After this, Job opened his mouth. In Chapter II, I explained that there were two opinions held by ancient philosophers about the passions. The Stoics said that there was no place in the wise man for sorrow. The Peripatetics said that the wise man is indeed sad, but in sad things he conducts himself with a moderation in accord with reason. This opinion accords with the truth. For reason does not take away the condition of nature. It is natural to sensible nature to rejoice and be pleased about fitting things, and grieve and feel pain about harmful things. So reason does not take away this natural disposition, but so moderates it, that reason is not deflected from its right course because of sorrow. This opinion also accords with Holy Scripture which places sorrow in Christ, in whom there is every fullness of virtue and wisdom.

51. So, Job then indeed feels sad as a result of those adversities which he suffered, described above; otherwise, the virtue of patience would have no place in him. But his reason did not desert the right path because of sorrow, but rather, ruled the sorrow. This is proved when the text says, after this, Job opened his mouth. After this means after he had passed seven days in silence. This clearly shows that what he is going to say is said in accord with a reason which is not confused by sorrow. In fact, if they had been spoken from a mind confused by sorrow, he would have said them sooner, when the force of sorrow was more acute. For every sorrow is mitigated with the passage of time, and one feels it more in the beginning. He seems to have kept silent for a long time for this reason, so that he would not be judged to have spoken from a confused mind. This is shown by the text, he opened his mouth. In fact, when someone speaks because of a fit of passion, he does not open his mouth himself, but he is compelled to speak by the passion. For we are not the masters of our acts done through passion, but only of those done through reason. In speaking, he showed the sorrow which he suffered, and he showed patience. Wise men usually express the motion of the passions which they feel in a reasonable way. So Christ said, my soul is sorrowful unto death (Matt 26:38), and St. Paul, I do not do the good I want, but the very evil that I hate, I do (Rom 7:15). Also, Boethius at the beginning of the Consolation of Philosophy, opens with the expression of his sadness, but he shows how to mitigate it by reason. So Job expresses his sorrow verbally.

52. The text continues, and he cursed his day. This seems to contradict what St. Paul says in Romans, bless and do not curse (Rom 12:14). Note that cursing can mean several things. For since to curse is to speak evil, every time one speaks evil, he is said to curse. One speaks evil of someone by speech which causes evil, as God causes evil to something in his very speech and the judge causes the punishment on another in speaking the sentence of condemnation. This is the way the Lord spoke evil or cursed in Genesis, cursed is the ground because of you (Gen 3:17), and cursed be Canaan, a slave of slaves shall he be to his brothers (Gen 9:25). Joshua also cursed Achor, who suffered from the condemnation (Josh 7:25). In another way, one may understand cursing another as invoking or desiring evil to him. For example, the Philistine cursed David in his ways (1 Sam 17:43).

In a third way, one may simply speak evil by disclosing it either in the present, the past, the future; truly or falsely. Paul prohibits cursing in this way when someone deprecates someone or defames his character falsely. However, he does not prohibit it when a judge condemns a defendant who is guilty, or when someone expresses in an ordered way the real evil of someone, either by demonstrating an act to occur in the present, or by relating something past, or by predicting something in the future. So, one should understand that Job cursed his day because he denounced it as evil, not because of its nature, which was created by God, but according to the common usage of Holy Scripture, where time is called good or evil because of what happens in that time. The Apostle Paul speaks in this way when he says, making the most of the time, because the days are evil (Eph 5:16). So Job cursed his day in remembering the evils which had happened to him on that day.

53. The next verse explains the manner of his cursing and continues, and Job said: Let the day perish on which I was born, and the night which said, A man child is conceived. Note that although to exist and to live are desirable in themselves, yet to exist and to live in misery like this should be avoided, although one may freely sustain being miserable for some purpose. So a wretched life which is not ordered to some good end should not be chosen for any reason. The Lord speaks in this way in Matthew, it would have been better for that man if he had never been born (Matt 26:24).

Reason alone apprehends what good can be expected in some misery. The sensitive power does not perceive it. For example, the sense of taste perceives the bitterness of the medicine, but reason alone enjoys the purpose of health. If someone wanted to express the feeling of his sense of taste, then he would denounce the medicine as evil, although reason would judge it to be good because of its purpose. So the blessed Job was able, by his reason, to perceive the misery which he suffered as certainly useful for some end. But the lower part of the soul, influenced by sorrow, would completely repudiate this adversity. Thus, life itself under such adversity was hateful to him. When something is hateful to us, we abhor everything by which we come to that thing. So, in the inferior part of his soul, whose passion Job now intended to express, he hated both the birth and the conception by which he came into life, and consequently both the day of his birth and the night of his conception, according to the usage of attributing to time the good or evil which happens in that time. So, therefore, because Job repudiated life in adversity from the point of view of the senses, he wished that he had never been born or conceived.

He expresses this, saying, let the day perish on which I was born, saying in effect, “Would that I had never been born!” and the night on which it was said, that is, it could truly be said, “a man child is conceived,” that is, “Would that I had never been conceived!” He uses a fitting order here, for if birth does not take place, this does not preclude conception, but lack of conception precludes birth. He also fittingly ascribes the conception to night and birth to day, because, according to the astrologers, a birth during the day is more praiseworthy since the principal star, the sun, shines over the land at that time; but a conception at night is more frequent. Jeremiah uses a similar way of speaking, saying, cursed be the day I was born, may the night on which my mother bore me not be blessed (Jer 20:14).

54. After cursing the day of his birth and the night of his conception, one by one he curses each of these periods of time. First, with the curse of the day of his birth, let that day be darkness! Consider that, as Jerome says in his Prologue, from the words in which Job says, let the day perish on which I was born (Job 1:3), to the place where it is written near the end of the book, for that reason, I repent (Job 42:6), the verses are hexameters in dactyl and spondee. Therefore, it is clear after this that this book was written in poetic style. So he uses the figures and images which poets customarily use through this whole book. Since poets want to touch others deeply, they customarily use several different images to express the same idea. So here too Job uses things which often make a day hateful, to curse his own day in the manner of which we are speaking.

55. The dignity of a day is its brightness, for it is by this that it is distinguished from night. He excludes this dignity, saying, let that day be darkness, an idea which seems frivolous and vain according to a superficial reading of the text. For the day of his birth had passed and was not now present. What has passed cannot be changed. How then could a day which has passed be changed into night? One should know that some judgments one makes about things are expressed as desires. So now the text says, let that day be darkness, as if it were to be said: the day of my birth ought to be in darkness because it befits the darkness and misery which I am suffering. For the sight of the light is delightful, as Qoheleth says, light is pleasing and it is delightful for the eyes to see the sun (Eccl 11:7). It is customary in Holy Scripture to represent sorrow by darkness, as one sees in Qoheleth, he spent all his days in darkness and grief, in much vexation and sickness and resentment (Eccl 5:16).

56. A day is bright in many ways.

First, of course, from the sanctification of God, who instituted it to be celebrated, as Exodus teaches, remember, keep holy the Sabbath day (Exod 20:8). Therefore, Job removes this sort of brightness from the day mentioned previously when he says, may God not seek it, as if to say, “May God not require men to celebrate it.” In fact, God requires some days be celebrated because of some extraordinary favor conferred on that day on men. For example, the Sabbath in the Old Law was celebrated because of the gift of Creation, and the Passover was celebrated because of the gift of liberation from Egypt. This is also true of the feast days which are celebrated in the New Testament. Thus, Job wishes to show by this that his birth should not be reckoned among the extraordinary favors of God, since he seems to have been born more for sorrow than for joy.

Second, a day is bright from the recollection of men. For men customarily celebrate certain days on which something great or joyous happened to them, like Herod and Pharaoh celebrated their birthdays. He excludes such brightness from this aforementioned day, saying, may it not be remembered; namely, by men, because in truth nothing joyous happened on that day, but rather something sad happened on that day, as is plain from the result.

Third, a day is bright from physical light, which can be taken away in many ways.

First, from the loss of the rays of the sun, which illumine the earth, as appears in an eclipse of the sun. The text speaks about this, saying, nor let light shine on it.

Second, from the interposition of clouds, or things like this, which hide the rays of the sun. The text means this when it says, let gloom claim it.

Third, when the subject himself lacks the power of sight, since when someone is dead or deprived of sight, the clarity of the sun is taken away from him. The next verse expresses this, and the shadow of death.

57. Job explains two ways which can produce the aforementioned darkness.

First, as to the order, when he says, let clouds dwell on it. For clouds dwell on a day when a day which dawned clear and beautiful is suddenly and unexpectedly overcast by clouds. Job’s own life seems to be like this.

Second, as to the kind of darkness. So he says, let it be enveloped in bitterness. In this verse he shows that everything which has been said about darkening should refer to the darkness of sorrow. In fact, his style seems to explain an allegory using another allegory. In all these expressions, he only means to say that the day of his birth should not be judged as one of joy but as one of mourning, since he entered by his birth into a life of such great adversity.

58. After he curses the day of his birth, he next curses the night of his conception using a similar style. First, he attributes to it the reason why the night is rendered very horrible. Since night is frightful in itself because of darkness, the deeper the darkness of the night, the more frightful it is. This happens when a great storm arises during the night. So the text continues, let a tempest envelop that night with a whirlwind, as if he were to say: it would have been fitting for that night to be seized by some dark whirlwind, to correspond to my life, which is enveloped by such a great whirlwind of misfortune.

59. Then he takes away from the night what seems to pertain to the good of the night, first as to the opinion of men. For since men divide up the times by what happens during those times, things which happen at night seem small and hardly worth remembering. So night is not accounted anything in itself in the memories of men, but in connection with the day. He removes this good from the night about which he is speaking, saying, let it not be reckoned among the days of the year; let it not be numbered among the months. Here he says, in effect, “That night is not worth remembering, since nothing important happened on it; but rather, something which causes sorrow.” Among the nights which find a place in the memories of men, some are not only remembered, but are also celebrated and festive, on which people gather together to make merry. He takes this good away from this night, saying, let that night be lonely. When men come together for things like this on a given night, they do so in praise and celebration of that night, because of some important deed which is remembered on that night, as is the case with the faithful when they celebrate the night of the Lord’s Resurrection. So he adds, let it not be worthy of praise. For certain nights are worthy of praise because of some great deed which happened on that night.

60. From this he only intends to show that his conception was not something great, nor ordered to something good, but rather to the evil of adversity which he was feeling. So he says, let those curse it who curse the day, those who are capable of rousing up Leviathan. According to the literal sense, this can be understood in two ways. In one way, Leviathan means some great fish, which seems to conform things said about him at the end of the book, can you draw out, he says, Leviathan with a fishhook? (Job 40:20). This must mean that those who fish for fish of this size, attack them at night in the darkness. So when day begins to dawn, they curse the day because their work and intention are interrupted by its coming.

There is a second interpretation. Leviathan means the ancient serpent who is the devil, in the sense of Isaiah, on that day the Lord will punish Leviathan the twisting serpent with his hard, great and strong sword (Isa 27:1). Those men then are prepared to haul out Leviathan who are eager to carry out the suggestions of the devil, by devoting themselves to the works of iniquity. These curse the day because, as John says, everyone who does evil hates the light (John 3:20) and Job says later the eye of the adulterer sees darkness (Job 24:15) and if immediately the dawn should appear, he will judge it the shadow of death (Job 24:15). In this way then, when he speaks as before, let it not be worthy of praise, he wants this night to be hateful to the good men. So, according to what he adds, let those curse it, he also wants it to be hateful to the wicked, for both the good and the wicked shrink from adversity.

61. Next, he excludes from this night those qualities which belong to the good of the night according to nature. One of these is that night is adorned by the view of the stars. He takes this away when he says, let the stars be blotted out in the darkness. Another quality is that it is bedecked with the hope of day, which he removes, saying, let it hope for light, but not see it, as if to say, “Although it is natural to hope for the light of day during the night, yet this night should have a darkness so great that it never ends with the coming of the light of day.” The darkness of night is completely broken in the full light of day, but it is diminished at the break of dawn. He calls down on this night not only that its darkness may not be ended by day, but also that it not be diminished by the dawn when he says, nor see the rising dawn of the morning.

62. But since what he had said seemed impossible, namely, for day and dawn not to succeed night, he shows how his words should be interpreted, saying, because it did not shut the door of my mother’s womb. For the life of man is a hidden life in the womb of his mother, and so is compared to the darkness of night. However, when one appears in the open in birth, then it is like bright day. For this reason, he said that night should not be followed by either dawn or by day, to show that he wanted his conception to come never to birth or to childhood, which is understood by dawn or youth (which is designated by “the full light of day”). He says, because it did not shut the doors of my mother`s womb, not because this night should close the womb, that is, prevent his birth, but because this is done at night. For from conception itself, an impediment can stand out which does not allow conception to issue into birth. But since it also seems irrational for someone to detest life, when being and living are desirable for all, he shows the reason why he has said this, Nor hide trouble from my eyes, as if to say, “I do not detest living because of life itself, but from the evil which I suffer.” For although life itself is desirable, yet a life subject to misery is not. Here, note that everything which he has said in metaphor above, he clarifies plainly in the final clause, a principle which will be observed in his other discourses.

Job would rest in peace with the dead

3:11 Why did I not die in the womb? Why did I not come forth from the womb and expire?

3:12 Why did knees receive me? Or why was I suckled at the breast?

3:13 For now I would be sleeping and quiet; and in my sleep I would be at rest,

3:14 With the kings and counselors of the earth, who built solitary dwellings for themselves,

3:15 or with princes who hoard gold and fill their houses with silver.

3:16 Or why was I not like a hidden aborted birth? Or like those conceived who never see the light?

3:17 There the wicked cease to trouble; and there the weary from the struggle are at rest.

3:18 There those once chained together hear not the voice of the taskmaster.

3:19 The small and the great are there; the slave is free from his master.

63. Why did I not die in the womb. After Job has cursed the day of his birth and the night of his conception, to show that he detested the beginnings of his life, he now shows that he detests the preservation of his life. With these remarks he shows more clearly that his life is burdensome to him.

There are two states of life: one is hidden, in which those conceived live in the womb; the other is open, where one lives after birth outside the womb.

As for the first state, he says, why did I not die in the womb?

As to the second, why did I not come forth from the womb and expire? He treats first about the second state.

One should know that the exterior life can be lost in two ways: sometimes, of course, from some harm coming on it; either intrinsic, like sickness, or extrinsic, like a sword, or something like that. So when he says, why did I not come forth from the womb and expire, it can be applied to this. Sometimes, however, the external life is taken away by the loss of some necessary assistance, which can be extrinsic, like being carried, warmth, and other aids of this kind. The verse, why did the knees receive me? refers to this; or something intrinsic, like food; and so he says, or why was I suckled at the breast? Indeed, the life of newborn baby needs these aids to life on the first day of its birth.

64. But, since when someone asks, why did this happen?, he means that this happened uselessly, Job shows next as a consequence, not only the futility of preserving his life, but even more, the harm. He shows this first as to the evils which he now suffers, saying, for now I would be sleeping and quiet; I would be at rest. He calls death a sleep because of his hope in the resurrection, and he will later say this plainly. By silence, he means rest from the adversities which he was suffering; as if to say, “If I had died immediately when I was born, I would not have been made restless by these evils which I now suffer.”

Second, he says it respecting the goods which he formerly possessed; for someone might say to him, if you had not been preserved in this life, you would not have had the goods which you enjoyed in time past. As if to answer this, he shows that the preservation of his life should not be desired for the sake of those goods, for even those who have enjoyed an abundance of these great goods throughout their whole lives, end in the same way in death.

He means this when he says, and in my sleep, that is, death, I would have been at rest, that is, I would have been freed from the disturbing things of life, with kings and counselors of the earth. Note that the intention of those who have a high place in society, and seem to prosper greatly, is either to enjoy their pleasures, and as to them he says: who built solitary dwellings for themselves (literally, those wanting to be alone to hunt or some other pleasant past-time); or they want to accumulate wealth, and as to them he says, or with princes who hoard gold and fill their houses with silver. This is as if to say, “If I had died immediately after I was born, I would have had nothing less now than those men have after their deaths who prospered in many things.” Consider, that since rest occurs only in what subsists, he wants us to understand from these words that man in his soul subsists after death. To the objection that kings and princes of the sort he is describing perhaps do not rest, but experience the torments of the punishments of hell, or even that life was useful to Job himself, so that in life he could obtain merit for himself, we must return to what we already said. Job speaks now from the character of the sensual part of the human soul, and expresses what he feels. This part only allows a place for the corporeal goods and evils which are present in the here and now.

65. So after he shows that he should not have desired to have preserved his life after his birth, he demonstrates as a consequence that he should not have desired to preserve his life in leaving the womb and be born. In this he explains what he said above, why did I not die in the womb? (Job 3:11). Consider that some die in the womb before the infusion of the rational soul, which alone is immortal. He expresses this, saying, or why was I not like a hidden aborted birth? Aborted fetuses of this sort have nothing perpetual which remains of them. Some, however, die after the infusion of the rational soul. These truly subsist in the soul after death, but they do not see the light of this world.

To express this Job says, or, which must be interpreted as like those conceived who never see the light, that is, of this present life. He shows that he should have chosen this for himself, so as not to have been subject to the evils of this life. So he says, there, in the state where those are who, after they were conceived, did not see the light of day, the wicked cease from troubling, from the trouble they caused others in afflicting them, cleansed from the evil of fault. And there, in the state of the dead, the weary warriors who are worn out from the struggle, are at rest, that is, they are free from labor like this; as was explained, he speaks now only of the rest from the evils of this present life. This passage can also be understood of the fatigue one suffers in any kind of work where he uses his own strength. There, those who were, once chained, will be at ease together, without their former pain, together with those who held them bound. There, too, men weighed down with anguish and with slavery, hear not the voice of the taskmaster.

This accords with Isaiah, how the oppressor has ceased; there is no more tribute (Isa 14:4b). He shows this is true by adding, the small and the great are there, on an equal basis, because smallness and greatness are reckoned in this life according to the inequality of earthly prosperity; when this is taken away, they return to their natural equality. Therefore, the small and the great should be interpreted to mean those who were different in this life because of the magnitude of earthly prosperity. Yet note that the difference between small and great in spiritual goods remains even there. But he does not speak about these goods now as has already been explained. There, the slave is free from his master, and so there will be no place there for tribute or anything of this sort.

Like the unhappy

3:20 Why was light given to him that is in misery? Why is life given to the bitter in soul?

3:21 Who long for death, which does not come, like those who dig for buried treasure,

3:22 And are glad powerfully when they find the grave.

3:23 Why is it given to man whose way is hidden? And God has hedged him in with darkness?

3:24 Before I eat, I sigh, and my wailing is like flood waters,

3:25 For the thing that I fear comes upon me, and what I dread befalls me.

3:26 Have I not dissembled? Was I not silent? Have I not kept quiet? And his wrath comes upon me.

66. Why was light given to him that is in misery. After Job has detested his own life in many ways, he now detests the life of the whole human race taken collectively, both of those in prosperity and those in adversity. He begins to treat first of those who are more renowned. Note that there are two things which belong especially to living beings: to live, and to know. Although knowing in itself is very delightful and very noble, yet to know those things which cause affliction is painful. So he says, why was light given to him that is in misery? as if to say, “For what purpose does a man subject to unhappiness have the light of knowledge, since by it he can consider the evil with which he is afflicted?” To live is noble because of the soul, but if the soul should exist in bitterness, living itself is rendered bitter. So he says, and life to the bitter of soul (understanding why is it given? to be repeated.)

He shows that life is given to them uselessly, because unhappy men desire its contrary. So he says, who, living in bitterness, long for death, which does not come, that is, as quickly as they would like. To show that those who are unhappy wait for death, not shrinking from it but desiring it, he continues, like those who dig for buried treasure, aroused by their great desire to find the treasure by digging. Because desire, when it is fulfilled, causes joy, he adds, and are glad powerfully when they find the grave, that is, when they see they have arrived at death, which procures a grave for them. Some think this passage refers to the fact that those who dig for treasure rejoice in finding a grave, because they often found treasures in ancient tombs. But the first explanation is better.

67. Someone could object, that although life is useless if given to miserable men, yet it is useful if given to those who enjoy prosperity. He removes this possibility, saying, why are they, namely, light and life, given to man whose way is hidden? The way of a man is hidden because he does not know how the state of his present prosperity will end. As Proverbs says, laughter will be mixed with pain, and the end of joy is grief (Prov 14:13), and Jeremiah, man’s road is not in his control (Jer 10:23), and Qoheleth, what necessity is there for man to seek greater things for himself, when he does not know how to use things profitable for himself in this life? Or who can indicate what will be after him under the sun? (Eccl 7:1) He explains how the way of man is hidden on the earth, saying, and God has hedged him in with darkness.

This is evident in many ways.

First, as to those things which happened in the past or will happen in the future, Qoheleth says, many are the afflictions of man because he is ignorant of the past and the future, for who can tell him how it will be? (Eccl 8:6).

Second, as to what is near him, namely men. As Corinthians says, for who knows a man’s thoughts but the spirit of the man which is in him (1 Cor 2:11). As to those things above a man, the last chapter of Timothy says, he (God) lives in inaccessible light, whom no man sees or is able to see, (1 Tim. 6:16) and in the Psalms, he makes the darkness his hiding place (Ps 17:12).

Finally, as to those things which are below him, Qoheleth says, all things are difficult, a man cannot explain them with speech (Eccl 1:8). God is said to have hedged a man in with darkness, because God bestows the kind of intellect on him which is not able to understand these things.

68. After he shows that the life of man is difficult because of the unhappiness and bitterness of men, he applies to himself what he said about men in general. In this he expresses his own bitterness when he says, before I eat, I sigh; for as laughter is a sign of joy, so sighing is a sign of bitterness of soul. In this, he shows the manner of his bitterness, from the manner of his sighing. He began his sighing easily: before I eat, I sigh. And his sighing was continuous and great. So he adds, and my wailing is like flood water. For as sighing is a sign of moderate sorrow, so wailing is a sign of vehement sorrow, a sorrow which can hardly be tolerated. This wailing is compared to the roaring of water, for water which moves swiftly makes a murmuring sound. So a man experiencing great affliction is provoked to wailing from a slight recollection of his misery. He continues, like flood water, to emphasize the continuous character of his bitterness, for flooding water moves continuously and makes a loud noise.

69. Because bitterness of soul arises from unhappiness, after he speaks of the bitterness of his soul, he next speaks about his unhappiness, saying, for the thing that I fear comes upon me. Note here that the unhappiness of man which provokes bitterness seems to consist in two things.

First, in the damage to his things or his person, and in dishonor. As to the first two, he says, for the thing that I fear comes upon me, that is, those things which I fear happen to me. Here, this expression refers to the greatness of loss and pain, for the more prudent someone is, the more he recognizes what can happen to him in a time of adversity, when he is still in a time of prosperity. So Sirach says, in the day of prosperity, do not forget evil (Sir 9:27). Job, who was the most prudent of men, suffered great unhappiness when the very evils happened to him which he feared.

As for the second, dishonor, he says, and what I dread befalls me. According to Aristotle, shame is the fear of dishonor. He shows, therefore, by this, that from great glory, he fell into many disgraces and dishonors.

70. A man often suffers unhappiness and bitterness through his own fault. But this is not the case here, for Job says, have I not dissembled? Understand here that someone sins, and so merits punishment from God, in two ways. In one way, when from injuries inflicted on him he is provoked to revenge beyond what is his due, as the Psalm says: if I repaid evil things to those requiting me, may I perish deservedly destitute at the hands of my enemies (Ps 7:5). He denies this possibility, saying, have I not dissembled? as to the injuries done to me. In another way, when someone offends another first in words. He shows this is not the case here, saying, have I not been silent? as if to say, “For I have not spoken abusive or injurious words.” Nor has he offended in deeds, and he removes this from himself, saying, have I not been master of myself? For the impious are like the restless sea which cannot be quiet (Isa 57:20). Although I am innocent, still his wrath came upon me, that is, the punishment given by God, for anger in God does not happen because God is disturbed in soul, but because he wants to punish someone. In this, Job recognizes that the adversities of this world do not happen without divine command.

71. To summarize what Job said in his lamentation, note that three things are contained in it.

First, he shows his own life is wearisome;

second, the greatness of the unhappiness which he was suffering: before I eat, I sigh;

and third, he shows his innocence: have I not dissembled?

The Discourse of Eliphaz

4:1 Then Eliphaz the Temanite spoke in response,

4:2 “If one ventures a word with you, perhaps you will be offended, but who can keep from speaking?

4:3 Behold, you have instructed many and you have strengthened those with weak hands.

4:4 Your words have upheld the tottering, and you have strengthened those with trembling knees.

4:5 But now a trial has come upon you, and you too have fallen away. It touched you, and you are dismayed.

4:6 Where is your fear, your courage, your patience, and the integrity of your ways?”

72. Then Eliphaz the Temanite spoke in response. After Job had finished, the friends who came to console him, who had kept silent up to now because of the acuteness of his pain, undertook the boldness to speak. First Eliphaz the Temanite speaks, who had not taken Job’s words in the spirit in which they were spoken. He imputed the hatred of his present life, which Job said he suffered, to despair; his great bitterness to impatience; and his profession of his innocence to presumption.

73. First, he therefore accuses Job of impatience, and begins to speak to him as one does to a man subject to the sin of impatience, who immediately reacts angrily to the words spoken to him. So he says, if one ventures a word with you, you will perhaps be offended. Here he adequately assesses the usual temperament of an impatient and angry man, who cannot suffer to hear someone finish the argument, but is immediately provoked to answer him when he has only just begun to speak. He says perhaps, lest he be condemned for rash judgment, although one should also interpret words or deeds in presumptuous or suspicious things in the better light. But whereas he accuses Job of impatience, he shows himself the one given to impatience and silliness when he says, but who can keep from speaking? So Sirach says, as arrows inflicted in the thigh of a dog, so is the word in the heart of a fool (Sir 19:12), although one may grant that even the just, from divine zeal, are sometimes unable to be silent in speaking what must be said for the honor of God. As Jeremiah says, if I say I will not remember, namely, the words of the Lord, or speak any more in his name, there is a kind of burning fire in my heart shut up in my bones, and I am weary for holding it in and cannot (Jer 20:9).

74. He next proceeds to clearly demonstrate Job’s impatience, by exaggerating this impatience from two points of view: his former teaching and his former life. From his former teaching, indeed, because it is shameful for a man to not practice what he teaches to others. As St. Matthew says, for they say and do not do (Matt 23:3). Before, Job had held many back from impatience, and used to adapt his teaching to different men in different ways. For there are some who are impatient from ignorance, as long as they do not know how to use adversities for virtue. As to these he says, behold, you have instructed many. Others, however, practice virtue in adversity at first, but when the adversity lasts a long time they are discouraged, as though tired of right action. As to these he says, and you have strengthened those with weak hands, by persuading them to good works. There are also some who, in adversity, fall into a condition of doubt as to whether this happened from divine judgment. As to these he says, your words have upheld the tottering. There also are some who sustain a small adversity, but under great adversity fall, as crushed by a heavy burden. For these he says, and you have strengthened those with trembling knees; namely, with your counsels, for the knees of a man tremble when he carries a great weight. The Lord exhorts us to perfect ourselves in this condition, saying, strengthen the weak hands and make firm the trembling knees (Isa 35:3).

75. Eliphaz wants to show as a consequence that Job did not practice the things he taught others, and so he continues, but now a trial has come to you, and you too have fallen away, namely, from the firmness of mind which you seemed to have, and which you recommended to others. This refers to the adversity he had suffered in exterior things. It touched you, and you are dismayed, that is, you have lost the peace of mind which you seemed to have. This refers to the affliction of body he was suffering. So Satan said above: put forth your hand and touch his bones and his flesh (Job 2:5). He, therefore, had accused Job of not living his previous teaching by practicing subsequent patience. This is against Proverbs, a man learns good sense by patience (Prov 19:11).

76. He also exaggerated the subsequent impatience which appeared in Job from his past life. For virtue which fails so quickly in trial does not seem true because, as it is written in Sirach, gold and silver are proved in fire; men are proven in the crucible of humility (Sir 2:5). A man is preserved by many virtues so that he does not fail in trials.

First, some are preserved through fear of God, when they consider that the evil things they suffer come forth from divine providence. As Job said above, as the Lord pleases, so has he done (Job 1:21). Eliphaz said to exclude this virtue, where is your fear? with which you seemed to revere God.

Second, some are preserved through constancy of soul, which has two degrees. In some men, their strength of soul is so exceedingly great that they are not excessively bothered in adversities. This is due to courage. So he says, where is your courage? This should not be taken here to refer to the fortitude which men guard so that they do not succumb to fear, but that they are not discouraged in sorrow. Some suffer a very burdensome amount of sorrow from adversity, but they are not led astray by it because of the good disposition of their reason. This is due to patience. The difference between patience and courage is the same difference which the philosophers put between continence and chastity. So he continues, your patience?

Third, some are safeguarded by love of the right action and from the horror of doing something base, so that even if they should be interiorly disturbed by adversity, they still break out in nothing unworthy, either in word or deed. So he adds, where is the integrity of your ways? Ways here means actions by which one arrives at an end as if by certain kinds of roads. Ways can also mean carefully thought out counsel, by which someone comes to trust that he can evade adversities, and so he tolerates adversities more easily.

Job and his family justly punished

4:7 Remember, I implore you, who that was innocent has ever perished? Or when have the upright been destroyed?

4:8 No, rather I have seen that those who do evil and sow pains, reap the same;

4:9 By the blast of God they perish, and by the breath of his anger they are consumed.

4:10 The roar of the lion, the voice of the lioness and the teeth of the whelp have been broken.

4:11 The tigress perished with him for lack of prey, and the whelps of the lioness have been scattered.

77. Remember, I implore you. After Eliphaz accused Job of impatience, taking his opportunity from what Job had said, before I eat, I sigh (Job 3:24), he intends now to accuse him of presumption, from the fact that he said he was innocent. To show him that he is not innocent, he takes his argument from the premise of his adversity, saying, remember, I implore you, who that was innocent has ever perished; or when have the upright been destroyed? Consider here again that Eliphaz and the other two friends were of the opinion that the misfortunes of this world do not happen to someone except as a punishment for sin and, on the other hand, prosperity comes as a reward for justice. So according to his opinion, it would not seem fitting that anyone innocent should perish temporally, or that anyone who was upright, that is, just according to virtue, should be destroyed by the loss of temporal glory, which he thought was a reward for justice. He believed this opinion to be so true that even Job could not disagree with it. Yet he thought that Job had, as it were, forgotten the truth which he knew at one time, because his spirit was troubled. So he says, remember.

78. Given, therefore, that adversity does not happen to the innocent and the upright, he consequently identifies those who experience adversity, no, rather, I have seen that those who do evil and sow pains, reap the same. By the blast of God they perish, and by the breath of his anger they are consumed. When he says, I have seen, he makes allusion to the fact that he himself has proven these things by experience. For those who do evil, he understands those who openly do injustice, especially by harming others. For those who sow pains and reap the same, he understands those who harm others by deceit. These sow pains when they prepare calumnies by which they make others suffer. Those men reap pain when they continue their evildoing until it takes effect, and they take this to be excellent fruit. He carries this metaphor further in speaking about punishment. Corn fields usually dry up and are destroyed by a scorching wind. As Malachi says, I will rebuke the devourer, that is, the wind, so that it may not devour the fruit of your land (Mal 3:11). He refers to this when he says they will perish by the blast of God, as though divine judgment itself coming forth to punish evil is similar to the blast of the wind. The very revenge of God is called the breath, that is, the wind, of his anger. He says not only that they perish, but that they are consumed, because they are not only punished in their own persons, but their children and their whole family perish, so that nothing seems to remain of them. This seemed to express Job, both because he had been afflicted in his body, and had lost his children, his family, and his wealth.

79. But the fact that the children and family should suffer for the sins of the parents seems to go contrary to the opinion of Eliphaz, since he intends to defend the opinion that adversities in this world are punishments for sin. Eliphaz answers this objection, saying, the roar of the lion, the voice of the lioness, and the teeth of the whelp have been broken. Here first occurs the consideration that man is more noble than other animals because of reason. When then he sets reason aside, he follows the passions of beasts, and so he bears the likeness of beasts, and the name of beast befits him because he imitates their passions. For example, one who gives in to the passion of concupiscence is likened to a horse or a mule in the Psalms, be not like horse and mule, unintelligent (Ps 31:9).

The one who gives into anger or ferociousness is called a lion or a bear in Proverbs, a roaring lion or a hungry bear is the impious prince over a poor people (Prov 28:15), and Ezechiel, he became a lion and he learned to catch prey and devour men (Ezek 19:3). So now he compares a furious man to a lion, saying, the roar of the lion, for roaring is an indication of the ferociousness of the lion. Often the prodding of a wife adds to the ferociousness of her husband, and so the ferocious thing the husband does is imputed to the fault of his wife. This is clear with Herod’s wife, who prodded him to behead John the Baptist (cf. Matt 14:8). So he says, the voice of the lioness. Sometimes what a tyrant acquired by cruelty, his sons use wantonly, and so they rejoice in the father’s plunder. Therefore they are not immune from fault. So the text continues, the teeth of the whelps are broken. Nahum says, the lion took enough for his whelps (Nah 2:12). Thus he seems to have responded to the premised objection, because it is not unjust for the wife and the children to be punished for the sins of the husband, when they were participants with him in the fault. He said all this in trying to render Job and his family infamous for robbery.

80. Yet it seemed that what he said did not pertain to Job, because his wife did not seem to be punished. To remove this difficulty, he says, the tigress perished with him for lack of prey. For those who steal as a practice, think themselves punished if they are not permitted to steal. Consider that women are compared to a lioness because of the ferociousness of their anger, and to a tigress because of the readiness and quickness of their anger. As Sirach says, there is no anger like the anger of a woman (Sir 25:23), and all malice is brief compared to the malice of a woman (Sir 25:26). Because all of Job’s children had completely perished, he adds, and the whelps of the lioness have been scattered.

The nocturnal vision of Eliphaz

4:12 Now a word was spoken to me in a hidden way; stealthily my ear perceived the dry bed of his whisper.

4:13 In the dread of the vision of the night, when deep sleep falls on men,

4:14 fear seized me, and trembling, which made my bones shake with terror.

4:15 A spirit glided past me, and the hairs stood up on my flesh.

4:16 It stood still, but I could not discern the face, an image before my eyes, and I heard a voice gentle to my ears:

4:17 “Can mortal man be righteous in comparison with God? Can a man be more pure than his Maker?

4:18 Even those who serve him are not stable, and in his angels he found evil;

4:19 How much more those who dwell in houses of clay, whose foundation is dust, who are eaten as by a moth.

4:20 Between morning and evening they will be destroyed, and since not one understands, they perish forever;

4:21 But those who will remain are borne away from them. They will die, but not in wisdom.”

5:1 Call now, is there anyone to answer you? Turn to one of the holy men.

81. Now a word was spoken to me in a hidden way. Because Eliphaz had accepted that adversities in this life only happened to someone because of his sin, he wanted from this to accuse Job and his family of being subject to sin. As exactly the contrary was clearly the case for Job and his family, he wanted to show that neither Job nor his family was immune from sin. Since his opinion seemed to be weak because of the authority of Job and his reputation, he referred to a higher authority, showing the things which he is about to propose he has learned from revelation. He first proposes the obscurity of the revelation to demonstrate its high source. The higher things are above man, the less perceptible they are by man. As St. Paul says, he was taken up into the paradise of God and heard things which cannot be told to man (2 Cor 12:4). In this way, Eliphaz speaks either truly or falsely, saying, now a word was spoken to me in a hidden way.

82. Consider that some truth, although hidden from men because of its exalted character, is still revealed to some clearly, and revealed to others in a hidden way. To avoid the charge of boasting, he says that this truth was revealed to him in a hidden way: stealthily my ear perceived the dry bed of his whisper.

Here he hints that there are three ways in which things are hidden in revelations.

The first of these is when the intelligible truth is revealed to someone through an imaginary vision. As Numbers says, if there will be a prophet of the Lord among you, I will speak to him in a vision or a dream. Not so with my servant Moses; With him I speak mouth to mouth, and he sees God clearly and not through riddles (Num 12:6‑8). Moses, then, heard this hidden word by a clear voice. Others, however, hear in the manner of a whisper.

The second hidden manner is in the imaginary vision, when words are spoken which sometimes expressly contain the truth, as in the text of Isaiah: behold, a virgin shall conceive (Isa 7:14); or sometimes under certain figures of speech, as in Isaiah: a shoot shall sprout from the stump of Jesse and a flower shall rise up out of his root (Isa 11:1). When, therefore, Isaiah heard, behold, the virgin shall conceive, he perceived the whispering itself, but when he heard, a shoot shall sprout from the stump of Jesse, he perceived the strains of the whisper. For figures of speech are like strains derived from the truth itself through the likeness of a simile.

The third hidden way is when someone sometimes has a frequent and long-lasting revelation of God, as Exodus says about Moses, the Lord spoke to Moses face to face, as a man speaks with his friend (Exod 33:11) Sometimes someone has a sudden and passing revelation. Eliphaz shows the sudden character of his revelation when he says, stealthily, for we hear those things almost stealthily which come to us quickly and in, as it were, a fleeting moment.

83. After he shows the high source of the vision in this way, he proceeds to the circumstances of the revelation.

First, he speaks of the time, saying, in the dread vision of the night, when deep sleep falls on men, because the quiet night is more suitable for receiving revelations. During the day, the mind suffers noise from the disturbances of men and the occupations of the senses, so that it cannot perceive the whispering of a hidden word.

84. Second, he speaks of the disposition of the recipient, and so he adds, fear seized me. For men usually are struck with fear at the unusual, and so when someone has strange revelations, he suffers fear in the beginning. To show the greatness of this fear he adds, and trembling, for the trembling of the body is an indication of the greatness of fear. To emphasize this sort of trembling, he continues, which made all my bones shake, as if to say: “This trembling shows that the tremble was not superficial, but violent, the kind which struck even the bones.” A resemblance is described in Daniel, so I saw this great vision, and no strength was left in me; my countenance was changed in me, and I grew faint and I had no strength left (Dan 10:8). As a consequence, he shows the cause of this fear when he says, when a spirit glided past my face, the hairs on my flesh stood up. For it is reasonable that one with lesser power is awestruck in the presence of one with greater power.

It is obvious that the power of the spirit is greater than the power of the flesh, and so it is not surprising that the hair of the flesh stand up in the presence of the spirit, as happens when one is overcome by sudden fear. This is especially true when the presence of the spirit is felt in some strange corporeal phenomenon, for strange things usually lead to wonder and fear. So that the time expressed might be fitted for that dread which he recalls he suffered, he said above, in the dread vision of the night. Since one cannot discern things by sight in the darkness, any small commotion usually induces disturbance in one who thinks that it is something greater. This is what Wisdom says, the sighing of the wind, the tuneful song of the birds in the spreading branches, all held them paralyzed with fear (Wis 17:17).

85. He places the person revealing third, when the text says, it stood still, but I could not discern the face, an image before my eyes. Here he indicates three things which show for certain that it was a vision. Note that sometimes, because of an excessive disturbance of smoke or the mists, either dreams do not appear at all, because there are no phantasms, or dreams appear in a confused and disturbed way, as is often the case with those who have a fever. Since dreams of this kind have little or no spiritual content, they are completely without meaning. When, however, the mists and smoke have settled, quiet and ordered dreams appear, and as these are more spiritual, they emerge from the intellectual part of the soul with some strength. Dreams of this sort are usually more true.

Therefore, he says, it stood still, which shows the stability of the vision. Further, note that even when dreams are quiet and generally full of thoughts which remain from things experienced previously, one as a result frequently sees in a dream those with whom he has ordinary contact. Because such dreams have their cause in our character and not in a higher nature, they have no great meaning. He shows this is not the case when he says, but I could not discern the face. In this he shows that this kind of vision did not take its origin from something he had already experienced, but from a more hidden cause.

Third, consider that visions of this kind which arise from a higher cause sometimes appear to someone asleep, and at other times to those who are awake. Those seem to be truer and more certain which appear to those who are awake than those which appear to those who are asleep, because reason is more free in someone who is awake, and because in sleep one does not easily discern the difference between spiritual revelations and frivolous or ordinary dreams. To show that this revelation was not made to someone asleep but to one who was awake, he says, an image was before my eyes. He means here that he saw this with the open eyes of someone awake. He also meant to express this before when he said, when sleep falls on men (Job 4:13), where he clarifies that he had not been seized by sleep.

86. Then he tells of the manner of the declaration made to him, saying, I heard a voice like a gentle breeze. Note here that apparitions of this kind are sometimes made from a good spirit, sometimes from an evil spirit. In both kinds, man suffers fear in the beginning because of the unusual character of the vision. But when the apparition proceeds from a good spirit, the fear ends in consolation, as is clear in the angel who comforts Daniel (Dan 10:18), and when Gabriel comforts Zechariah and Mary in Luke. An evil spirit, however, leaves a man disturbed. The fact that he says, I heard a voice like a gentle breeze, demonstrates a consolation which put his former fear to rest. By this statement the vision is proven to be from a good spirit and not from a wicked spirit, by whom lying visions are often shown. The end of Kings expresses the same thing, I will go forth and I will be a lying spirit in the mouth of all his prophets (1 Kgs 22:22).

The book of Kings also speaks in this way of the apparition made to Elijah, after the earthquake came a still small voice, and the Lord was in the voice (1 Kgs 19:12). However, we should note that sometimes one hears great disturbances and horrible voices even in visions which come from a good spirit, as is clear in Ezechiel when it is said, I looked and behold a stormy wind came out of the north (Ezek 1:4), and after many verses is added, I heard the sound of their wings like the sound of mighty waters (Ezek 1:24). Revelation says, and I heard behind me a loud voice like a trumpet (Rev 1:10). This describes the threats or other grave dangers which are contained in these kinds of revelation. But the message here should have been one of consolation, and so he introduces the voice of the speaker as similar to a gentle breeze.

87. Finally, he expresses the words which he asserts were revealed to him when he says, can mortal man be righteous before God? He introduces these words to confirm his opinion which he already touched on (Job 4:7); namely, that adversities do not happen to someone in this life except because of sin.

He introduces three reasons to prove that no one can excuse himself when he suffers adverse things by asserting that he is free from sin.

The first of these is taken from a comparison of man to God, and leads to an impossible conclusion. For if man is punished by God without being at fault, it follows that man would be more just than God. The work of justice is to give each one his due. So if God should inflict punishment on someone who was innocent, to whom punishment is not due, but the man who suffers because of God did not inflict punishment on another man without fault—which would follow necessarily if the one punished by God were innocent—it follows that a man punished by God is more just than God. To justify man compared to God is tantamount to justifying him with respect to God under the aspect of justice. As perhaps this might not seem an unfitting conclusion to someone, he carries the argument to another more apparently unfitting conclusion, saying, can a man be pure before his maker? Each thing has purity in that it conserves its own nature which it receives from its own causes. So the purity of each effect depends on its cause, and it cannot surpass its cause in purity. Thus, a man cannot be more pure than his Creator, who is God.

88. His second argument comes from a comparison to the angels. It is from the greater when he says, even those who serve him are not stable and in his angels he finds evil. This opinion is clear according to the catholic faith. The catholic faith holds as certain that all angels were created good. Some of them fell through their own fault from the state of righteousness; some, however, attained a greater glory. The fact that the angels fell from the state of righteousness seems astonishing for two reasons. One pertains to their contemplative power, the other to their active power. From the contemplative power it seems that there should have been steadfastness in the angels. It is clear that the cause of mutability is potency; the cause of immutability is act. For it is from the nature of potency that something can be or not be. But as what is more completed by act has a firmer hold on unity, what is act in itself is completely unchangeable.

Note that as matter is related to form, as potency is to act, so the will is to the good. What is good in itself, namely God, is completely unchangeable. However, the wills of other natures which are not good in themselves are compared to him, as potency to act. Thus, the more they cleave to him, the more confirmed they are in good. So, since the angels seem to cling more to God and in closer proximity than other creatures, in that they contemplate him more exactly, they seem to be more steadfast than other creatures. Yet they were not steadfast. Thus, much less can lower creatures like men, inasmuch as they cling to God by reverencing him in serving him, be judged also to be steadfast. However, from the active power it seems that in the angels there can be little or no depravity. As the rule more approaches the true measure of straight, so much the less crookedness does it have. God, in whom the prime righteousness exists, directing all things by his providence, disposes lower creatures through higher ones.

Hence, as they are sent by God to direct others, there seems to be little or no perversity possible in the higher creatures, who are called angels. So if there can be perversity in them, one must believe that depravity could be found in any man, however great he may appear to be. However, one should take care that from this opinion he does not fall into the error of Origen, who asserts that even now all created spirits are not steadfast and can be seduced into depravity. For some gained by grace the favor to cling to God unchangeably by seeing him in his essence. In this way, even some men, although they are lower in nature than the angels, are granted by grace immunity from the depravity of mortal sin even in this life.

89. Eliphaz takes his third argument from the human condition, which he joins to the conclusion of the preceding argument. Thus, one argument could be formed from two, and he means this when he says, how much more those who dwell in houses of clay. The human condition is such that the body is formed from earthly matter. He indicates this, saying, how much more those who dwell in houses of clay? The human body is said to be clay because it is formed more fully from earth and water, the heavier elements, as its motion makes evident. So Genesis says, God formed man from the slime of the earth (Gen 2:7). This body of clay is called the house of the soul because the human soul is situated in the body as a man in a house or a sailor in a ship, as the mover of the body. There were some who said, because of this, that the soul was only accidentally united to the body, as a man is to clothes or a sailor in a ship. But he disproves this opinion when he adds, whose foundation is dust.

By this we are given to understand that the human soul is united to the body as form to matter. For matter is said to be the foundation of form, because it is the first part in the generation of a thing, like the foundation is the first part in the building of a house. Now, he uses this manner of speaking to attribute what is the soul to man, not that the soul is man; as some held who said that man is nothing but a soul clothed with a body, but because the soul is the more principal part of man. Each thing is usually called from what is more principal in it. These two things which he says about the weakness of man seem to be placed in opposition to what he has already said about the excellence of the angels. For the phrase, those who dwell in houses of clay, seems to be placed in opposition to what he said in those who serve him (Job 4:18) cling to him and live spiritually in him. However, when he says, whose foundation is dust, this seems to oppose in his angels (Job 4:18), for angels are incorporeal in nature according to the Psalm, who makes his angels spirit (Ps 103:4).

90. He uses the condition of man as a premise, and so he concludes to his miserable destiny, saying, who are eaten as by a moth. This can be understood in a prima facie literal sense to refer to the corporeal death, which man suffers of necessity, from the fact that he has an earthly foundation. In this way, it can mean two sorts of death. First, it can mean natural death, by the expression, who are eaten as by a moth. For just as a moth corrupts the clothing from which it is born, so the natural death of the body arises from interior causes. This can also refer to violent death, for he says next, between morning and evening they will be destroyed, for trees are cut down by a cause outside the tree itself. He says distinctly enough, between morning and evening, because natural death can certainly be foreseen before it happens by certain natural symptoms, but violent death is completely uncertain, as though it were subject to different causes.

For this reason, a man cannot know if he will live from morning until evening. Yet, note that this is not the meaning of the literal sense, because above he addressed defect of sin when he said, and his angels he charges with error. So as the conclusion must follow from the premises, this passage must also refer to sin. Sin consumes the life of justice in man in two ways. In one way, from interior corruption, which he refers to in saying, who are eaten by a moth. Just as clothing is eaten by the moth which is born from it, so the justice of a man is destroyed by those things which arise in man, like the corruption of evil desires (fomes), bad thoughts, and others things like this. In another way, it is corrupted by exterior temptation, which is indicated when he says, between morning and evening, they will be cut down. Consider here that interior temptation does not suddenly overthrow someone, but gradually overcomes him when, through negligence, he does not take care to restrain the first movements of sin in him. As Qoheleth says, he who neglects little things, gradually falls (Eccl 19:1). In the same way, clothing which is not shaken out is eaten by a moth. However, exterior temptation generally overcomes a man suddenly, like David, who rushed into adultery at the sight of a woman, and also many who denied the faith under torture.

91. In whatever way a man falls into sin, he will obtain mercy if he recognizes his sin and repents. But because there is no one who can understand all his sins, according to the text, who can understand his sins (Ps 18:12), it follows that most men do not apply the remedy to their sins which will free them, because they do not know their sins. In the next verse he expresses this, saying, since not one understands it, to avoid the snare of sins, they will perish forever, for most men are never freed from sin. But because there are some who apply remedies against sins even though they do not understand them, like David, who said, from hidden faults cleanse me, O Lord (Ps 18:12), he adds, those, however, who will remain from the number of those who perish in eternity, are borne away from them, for they will be separated from their company. They will die, because, though a man may repent from his sin, he is still not free from the necessity of dying, but wisdom will not die in them.

He says this next, but not in wisdom. Or when he says, they will die but not in wisdom, he does not complete the thought which immediately preceded, but what he said a little before that, they will perish in eternity, so that the sense is that they will die without wisdom. Or those who remain may mean the children who remain after their parents die, yet because of the sins of their parents, which they imitate, are borne away to death without wisdom. Eliphaz wants to establish from all these arguments that, since the condition of man is so frail, as long as a man does not know he or his sons are going to perdition, he easily falls into sin. So although Job did not recognize that he was a sinner, one must believe that he and his sons suffered because of some sins.

92. So after Eliphaz has explained his revelation, since Job could not have believed this revelation, he adds, call now; is there anyone who will answer you? as if to say, “If you do not believe that this was revealed to me, you yourself can invoke God, if perhaps he himself will answer this doubt for you.” If through your own merits you do not think you can obtain this from God, turn to one of the holy men, so that by his mediation you will be able to know the truth from God about this matter. Note that he says, to one of the holy men, because one should not diligently investigate hidden things through unclean spirits in just any way or using any technique. One may only do this through God or the holy ones of God according to Isaiah, and when they say to you, “Consult the mediums and the wizards who hiss in their incantations,” should not a people ask for insight from their God for the living or the dead? (Isa 8:19)

The Discourse of Eliphaz Continues

Only the blameworthy are punished

5:2 Wrath kills the fool, and jealousy slays the simple.

5:3 I have seen the fool taking root; I suddenly cursed his beauty.

5:4 His sons are far from health; they will be crushed at the city gate, and there will be no one to deliver them.

5:5 The hungry will eat his harvest, armed men will seize from him, and the thirsty will pant after his wealth.

5:6 Nothing on earth happens without cause; for affliction does not arise from the dust.

5:7 But man is born to toil and the bird to fly.

93. Wrath kills the fool. Because Eliphaz remembered in the revelation made to him, among other things, that men dwell in houses of clay whose foundation is in the dust and die eaten as by a moth (Job 4:19), he wants now to demonstrate this in the different conditions of men. For there is no condition of man in which there is no tendency to sin. Now there are two conditions of man. Some are great and haughty in spirit, and are easily provoked to anger, because anger is the desire for revenge originating from a previous injury. Thus, the more haughty a man is in his soul, the more he thinks himself offended for a slight cause, and is therefore more easily provoked to anger. Therefore, he says, wrath kills the fool, because a man especially exceeds the boundaries of reason through his pride, whereas humility prepares the way of wisdom.

As Proverbs says, where there is humility, there is wisdom (Prov 11:2). The foolishness of anger also corresponds with this, because the angry man, as Aristotle teaches, uses even reason in searching for revenge for an injury, but he uses it wrongly when he does not guard the moderation of reason in his revenge. The perversion of reason is foolishness. Other men are timid, and these are prone to envy. So he continues, and jealousy slays the simple. He says this with good reason. For envy is nothing else but sadness about the prosperity of another, in that the prosperity of the other is thought to impede one’s own prosperity. When someone does not think that he can prosper together with others who are also prospering, this happens from smallness of soul. So it is clear that man, in whatever condition he exists, is prone to some sin. For it would be easy to adduce things similar to these concerning other sins.

94. By all he has said up to now, Eliphaz intends to prove that adversities in this world do not happen to anyone except as a punishment for sin.

There seem to be two objections against this.

One is the fact that many just men seem to be subject to adversities, but he seemed to have answered this objection by showing that men easily sin.

The second objection is that some wicked men prosper in this world. He intends to answer this objection next, by the manner in which their prosperity superabounds to their own evil. So he says, I have seen the fool, who is the man who takes pride in his riches, taking root, to appear firmly established in the prosperity of this world. But I did not approve of his prosperity. Rather, I suddenly cursed his beauty. Consider here that he speaks about a man using the metaphor of a tree, whose roots, when firmly in the ground, produce beauty in the branches and the fruit. He therefore compares the prosperity of a man rooted in riches to the beauty of a tree, which he curses in pronouncing it to be evil and harmful. As Qoheleth says, there is a grievous evil which I have seen under the sun, riches kept by their owner to his harm (Eccl 5:12). He adds, suddenly, to show that he in no way doubts this opinion.

95. He demonstrates the evils which proceed from the prosperity of the fool first as to his sons. For it frequently happens that when some rich and powerful man raises his sons without discipline (which is characteristic of the fool), his sons fall into many dangers. Sometimes, for example, they are destroyed without judgment, because of hatreds which are stirred up against them. Or when they do not take care, but use pleasures inordinately, they even lose their lives. Apropos to this he says, his sons are far from health. Sometimes, when they inflict calumnies and injuries on others, they are brought to trial before judges and are condemned. As to this he says, they will be crushed at the city gate, where judges give sentence, for judges at one time used to sit at the city gates. Because foolish men do not hesitate to offend others when they prosper, they find no help in adversities, and so he continues, and there will be no one to deliver them.

96. But someone could object, I do not care what happens to my sons as long as I enjoy prosperity in the world. As a second consideration then, he treats bad things which befall the fool, both in his property and in his person, saying, the hungry will eat his harvest. For frequently, foolish men who have a lot of money oppress the poor, who usually are not strong enough to sustain very many physical burdens, and so are almost compelled by need to steal the goods of the rich. Men like these live so extravagant a way of life that they usually lose their strength of soul through the delights of life and become unfit for work. So they are easily destroyed by the battle-hardened poor. He therefore says, armed men will seize him, as though without any resistance. What he has said about the harvest can be understood universally, and so he continues, and the thirsty will pant after his wealth, that is, men desirous of wealth.

97. After he answers these objections, he finally adduces an argument to prove his principal proposition; namely, that adversities in this world do not happen to someone, except as a punishment for sin. His argument is this: whatever happens on earth happens from proper and determined causes. If, therefore, adversities happen to someone in this world, this must have a determined cause, which can only be sin. So he says, nothing on earth happens without cause, for we observe that all effects happen from a determined cause. From this fact, he concludes, for affliction does not arise from the dust. This is a metaphor. For some plants are produced without seed. These are said to be produced by spontaneous generation from the soil itself. Anything which does not appear to have a proper cause, like a plant reproducing without seed, is, by a kind of likeness, metaphorically said to arise from the soil.

Affliction, that is, adversity, does not arise from the soil, that is, without cause. From the fact that he said, nothing on earth happens without cause, it is really clear that everything has a natural disposition suited to its own proper operation, from which it is apparent that the natural dispositions of things are not without a cause, but happen for a determined end. So Eliphaz says, but man is born to toil and the bird to fly. For, just as the proper motion which the nature of a bird requires is that it fly, so the bird must have the instruments from its nature suitable for flying; namely, wings and feathers. Man, however, because he had reason, which enabled him to discover all the necessary aids to his life by his own effort, was naturally made without the aids which nature gives to the other animals; namely, a covering, weapons, and other things of this kind, which he can make for himself by the industry of his reason.

Providence governs the world

5:8 This is why I entreat the Lord and set my eloquence before God.

5:9 He does great things, which are unsearchable, wonderful and without number.

5:10 He brings rain on the face of the earth, and irrigates everything with water.

5:11 He sets those who are lowly on high and he lifts up the mournful with favor to safety.

5:12 He frustrates the desires of evildoers so that their hands achieve no success.

5:13 He surprises the wise in their own craftiness and dissipates the plan of evil men;

5:14 they come upon darkness in the daylight, and grope at noonday as at night.

5:15 But he will make the poor safe from the sword of their mouth, and the needy from the violent hand.

5:16 He will be the hope of the poor, and injustice will shut her mouth.

98. This is why I entreat the Lord. Because Eliphaz had proposed that all things which happen on earth have a determined cause, and had proved this by the fact that natural things appear to be disposed to an end; and because the very fact that natural things exist to attain an end is the most powerful argument for showing that the world is ruled by divine providence and that all things do not happen by chance, Eliphaz therefore immediately concludes from the premises about the government of divine providence. Note that if there is no divine providence, prayer would be without fruit, and God would not have knowledge of man’s deeds. One who concedes the rule of divine providence must still admit these things. Therefore, from the fact that all things which happen on earth are for an end, Eliphaz concludes that it is necessary to concede the rule of providence. This is why I entreat the Lord, as if to say, “Since God disposes human affairs, this prayer is fruitful.” Further, and I set my eloquence before God, since God knows human deeds, words and thoughts. To strengthen this conclusion, he adds those things which especially demonstrate divine providence.

99. Note that those who deny providence say that everything which appears in the world occurs from the necessity of natural causes; for example, the necessity of heat and cold, of gravity and lightness, or something like this. Divine providence is most powerfully demonstrated by those things which cannot be explained by natural principles like these, one of which is the determined quantity of the bodies of this world. For no reason can be assigned from some natural principle why the sun or the moon or the earth should be a certain mass, and not a greater or lesser one. Thus, it is necessary to say that this determination of masses is from the ordering of some intellect, and he discusses this when he says, he does great things, that is, he puts order in a thing by determining mass.

Further, if everything were to come about from the necessity of natural principles, since natural principles are known to us, we would have a way of investigating everything in this world. There are some things in this world, however, the knowledge of which we cannot arrive at by any investigation; for example, spiritual substances, the distances of the stars, and other things like this. So everything clearly does not proceed from the necessity of natural principles, but is instituted by some superior intellect, and so he says, unsearchable. Likewise, there are also some things which we see whose nature we can in no way discuss; for example, that the stars have a certain configuration in this part of the heaven and another in another part of the heaven. Hence it is clear that this certainly does not arise from natural principles, but from some higher intellect, and he adds, and wonderful things. For the unsearchable and the wonderful differ in that the unsearchable is hidden in itself and cannot be investigated, but the wonderful is indeed seen, though its cause cannot be investigated.

100. Note also that some held that the disposition of things proceeded from God according to a certain measured order. For instance, only one first effect which already had something of composition and plurality proceeds from one first simple thing. Thus, from this (namely, the One), two or three things proceed which are still less simple, and so on, so that the whole multiplicity of things proceeds in grades in this way. According to this position, the whole arrangement of the universe does not happen from the ordering of the divine intellect but from some necessity of nature. Hence, to answer this argument, he says, without number, either because things have been produced in being without necessity of numerical order, or because innumerable things have been produced immediately by God. This is especially apparent in the first heaven where there are very many stars. Thus Eliphaz shows that the production of things is from God, and not from the necessity of nature.

101. Consequently, he shows that the course of created things is governed by divine providence. First, in natural things, which seem to have been made for the use of man and the other animals, although the natural order of the elements seems to demand another thing. For if someone should consider heaviness and lightness in the elements, clearly, earth naturally lies beneath water, water to air, and air to fire. Some of the earth uncovered from water is found to be immediately in contact with the air; otherwise animals which breathe could not live on land.

Further, so that the earth uncovered by water might not be rendered unfruitful and uninhabitable with drought, it is watered in two ways by God:

first, of course, by rain, which falls from above upon the earth; and to this he says, he brings rain on the face of the earth.

In another way by springs, rivers and brooks, with which the earth is irrigated, whose source is found under the earth in the same way that the source of rain is found in the heavens. So he says, and irrigates everything with water.

102. Then he shows the activity of divine providence even in human affairs. If human affairs were to run their course as their arrangement seems to demand, there would appear to be little or no trace of divine providence in them. But when human affairs run their course in another way, foolish men who do not consider higher causes attribute this to chance or fortune.

Solomon personifies them when he says in Qoheleth, again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to the men of skill; but time and chance happen to all (Eccl 9:11). Eliphaz, however, refers this to a higher cause; namely, to the providence of God.

First, as to the oppressed who are raised up from the lowest station to a higher place, he says, he sets those who are lowly, that is, those cast down, on high; and the sorrowful are born to joy. Regarding this he says, and he lifts up the mournful to safety with his favor.

Second, he speaks of those who oppress others. These are of two sorts. Some openly oppress others through force, and as to these he says, he frustrates the designs of evildoers, so that their hands achieve no success, because they are impeded in accomplishing their works by God, so that they cannot bring their evil intention into effect. Some, however, deceive others by cunning. As for these he says, he surprises the wise in their own craftiness, because what the cunning plan go contrary to their design, and dissipates the plan of evil men, when what they seemed to wisely plan cannot be effected because of impediments put in their way from on high. Sometimes not only are their cunning plans impeded in deed, but even their minds are clouded, so that they do not discover better things in taking counsel. So he says, they come upon darkness in the daytime, because in something which is clear, they are completely ignorant of what they are doing, and grope at noonday like in the night; in things which are in no way doubtful, they hesitate as though they were obscure.

103. To prove these things seem to happen from divine providence, he goes on to describe what useful purpose they serve. For when the cunning of evildoers is impeded, the poor are freed from their deceptions. This is why he adds, but he will make the poor safe from the sword of their mouth. For those who are cunning in evil often seduce others by flattering and deceptive language and these words are compared to a harmful sword. As the Psalm says, their tongue is a sharpened sword (Ps 56:5). But when the works of powerful evil men are impeded by God, the poor are clearly also saved, and so he goes on to say, the needy from the violent hand. Two things follow from this. One is that men, who are powerless in their own right, must confide in divine power, because God has care over human affairs, and so he says, he will be the hope of the poor. The other is that powerful and evil men hold themselves back lest they be totally ruined, and so the text continues, and injustice will shut her mouth, namely, so that it does not completely waste itself in the harm of others.

God will pardon Job if he recognizes his sin

5:17 Behold, happy is the man the Lord reproves. Therefore despise not the chastisements of the Almighty,

5:18 For he wounds, and he binds up; he smites, and his hands will heal.

5:19 He will deliver you from six troubles; in the seventh, no evil shall touch you.

5:20 In famine, he will redeem you from death, and in war from the stroke of the sword.

5:21 You shall be hidden from the scourge of the tongue, and you shall not fear damage when it comes.

5:22 You shall laugh at destruction and famine, and you shall not fear the beasts of the earth.

5:23 You shall be in league with the stones of the field, and the beasts of the earth shall be at peace with you.

5:24 You will know that your tent is at peace; seeing your likeness you will not sin.

5:25 Your children will be like the grass of the earth.

5:26 You shall come to your grave in a ripe old age as the stock of grain is reaped in due season.

5:27 Lo, what we have investigated is true. Once heard, study this with an attentive mind.

104. Behold, happy is the man the Lord reproves. Eliphaz had accused blessed Job in what he said already above; both of impatience and presumption, because he declared himself innocent. Now he tries to remove the despair he thought he perceived in the words which Job used to detest his life. Note, then, that concluding from what he already said in affirming divine providence as much in natural as in human affairs, he takes as true that all adversities happen to men by divine judgment. But they happen to those unable to be corrected as a final condemnation, and to those who amend their lives because of these adversities as a correction. He maintains that these latter are blessed, saying, behold, happy is the man the Lord reproves. For if correction, which comes from men who cannot yet know perfectly the measure and manner in which correction can be saving, and who are not almighty in taking away all evil and establishing good, is saving, much more ought the correction of the almighty and all-knowing God to be reputed as saving and happy. From this idea he concludes to the proposition, therefore, despise not the chastisements of the Almighty, as if to say, “Although you suffer this adversity from God because of your sins, yet you should think that this is a kind of rebuke, as it were, from God, to correct you, and so you should not despise this adversity to the point of hating your life because of it.”

105. He explains the reason when he says, for he wounds, with greater adversity, and he binds up, by taking away evil and restoring good, he smites, with lesser adversity, and his hands, that is, his works, will heal, that is, liberate you. Eliphaz, then, did not maintain that he who is corrected by God was blessed because of the afterlife, because he did not believe in it, but because of the present life during which man obtains immunity from evils and abundance of goods after the correction. Consequently, he next speaks about the immunity from evil, he will deliver you from six troubles; in the seventh no evil shall touch you. Since all time is represented in seven days, a whole is commonly designated by the number seven. The sense would be that no adversity will harm the one corrected by God after correction. Since, according to Eliphaz’s opinion, the more free one is from fault, the less he would suffer adversity in this world according to his opinion, he says, in the seventh, no evil shall touch you. He means that before correction, man is not free from adversity; but when he begins to be free, he is touched by evil, but not crushed while God is freeing him. After perfect liberation he is not touched at all.

This is true for the mind, which is weighed down by worldly adversities, as long as it places its end in worldly affairs. When it removes its love from them and begins to love God, it is sad indeed in adversities, but is not weighed down by them, because it does not have its hope in this world. When it becomes completely contemptuous of the world, then worldly adversities scarcely touch it. But this opinion is not true for the body, which is how Eliphaz understood it, because the most perfect men sometimes suffer very grave adversities, as the Psalmist says, because of you, we suffered death all the day long (Ps 43:22), which is said about the Apostles.

106. Since he had mentioned seven tribulations, he now enumerates them.

Note that sometimes adversity is the result of a particular danger for an individual person, which is sometimes even against his corporeal life (which is sometimes taken away by withdrawing the necessities of life.) To describe this he says, in famine, he will redeem you from death, as if to say, “You will suffer famine in being reproved by God, but God will free you and you will not die from this.” This is the first trial.

Sometimes life is lost by the violence of someone actively inflicting harm. To describe this he says, and in war from the stroke, that is, the power, of the sword, as if to say, “For war will come upon you, but you will not be delivered into the power of the sword.” This is the second trial.

Corporeal life is also taken away by natural death, but this does not figure among the trials, since the nature of man demands this. However, sometimes there is a personal danger, which consists in the loss of the honor which he enjoys in civil life. About this he says, you shall be hidden from the scourge of the tongue. The scourge of the tongue is the detraction of someone seriously trying to destroy another’s reputation. A man is then hidden from the scourge when his deeds, which form the basis of this defamation, are hidden from the detractor. This is the third trial.

Sometimes there is adversity from a more general danger, which threatens persons or property. This happens to persons, for example, when the army of the enemy, from whom men commonly fear death or captivity, unexpectedly overruns their country. Expressing this trial, he says, and you shall not fear damage when it comes, as if to say, “You will not fear when damage to your country from an enemy threatens.” A common danger threatens property either by the barrenness of the earth in time of famine, or by some devastation of the crops by the enemy. As to these trials he says, and you shall laugh at destruction and famine. This means, “You will have an abundance which will be a subject of joy for you.” In this, then, he treats the fifth and the sixth trial.

Sometimes there is adversity from the attack of brute animals, either individually or in groups. About this he says, and you shall not fear the beasts of the earth. This seems to be the seventh trial in which evil will not touch him.

107. He lists the abundance of goods after the immunity from evil.

First, as to the fertility of the earth, he says, you shall be in league with the stones of the field, that is, the stony and sterile land will bear fruit for you. As Deuteronomy says, glean honey from the rock, and so on (Deut 32:13).

Second, as to the brute animals, he says, and the beasts of the earth shall be at peace with you, for they will not attack you. These two verses can also be explained in another way. The stones can mean hard and rude men; and the beasts, cruel men.

Third, he speaks about the members of his household, saying, and you will know that your tent is at peace, because the members of your household will be at peace with each other.

Fourth, he speaks about his wife in a special way, saying, seeing your likeness you will not sin, as if to say, “You will have a virtuous and peaceful wife with whom you can dwell intimately without sin.”

Fifth, as to his children, your children will be like the grass of the earth, that is, you will have many children and grandchildren.

Sixth, as to the peace and quiet of death, he says, you shall come to your grave in a ripe old age, in prosperity, not despoiled of your property, like the stock of grain is reaped in due season, as though not anticipated by a sudden and untimely death.

108. Finally, he approves what he has said, lo, what we have investigated is true. Since he thought Job was so prostrate with sadness that he would not think about these things much, he gets his attention back, saying, once heard, study this with an attentive mind.

The Discourse of Job

Job is wounded by God and desires not to exist

6:1 Then Job answered, saying:

6:2 Would that my sins for which I have merited anger and the calamity which I suffer were weighed in a balance,

6:3 like the sands of the sea. This still could not equal them and so my words were full of bitterness,

6:4 because the arrows of the Lord stick fast in me, and their pain takes my breath away. God’s terror stands arrayed against me.

6:5 Does a wild donkey bray when it finds grass or an ox low when it stands in a stable full of fodder?

6:6 Can tasteless food be eaten without salt? Or can someone taste that which, when once tasted, brings death?

6:7 What my soul did not wish to touch before, has now become food in my anguish.

6:8 Who will grant that my prayer find fulfillment? May God grant my hope!

6:9 May he who began this, destroy me! May he free his hand and cut me down!

6:10 This thought, at least, may give me comfort: that in afflicting me with pain, he will not spare me and I will not deny the Holy One’s decrees.

6:11 But what kind of strength do I have to resist? When will the end come so that I can act patiently?

6:12 My strength is not the strength of a stone nor is my flesh of bronze.

109. Then Job answered, saying. Eliphaz had clearly noted in earlier verses three things in the lament of Job: despair because he seemed to desire not to exist; impatience or immoderate sorrow because of the sighs and moans which he said he was enduring; and presumption because he asserted his innocence. The whole discourse of Eliphaz in the previous chapters was about these three things. In his discourse he proposed for consideration the frailty of the human condition, among other things, to demonstrate that Job was subject to sin and should have accepted his misfortunes. Job takes the beginning of his response from this point. For it is certain that because of the frailty of the human condition, no man is free from sin, however just he may appear to be. Nevertheless, in just men sins are not grave and mortal sins but trivial and venial sins, which occur as a result of negligence and deception. If what Eliphaz strives to prove were true (namely, that the adversities of this present life were the proper punishments for sin), it would follow that men would suffer grave adversities because of grave sins and light adversities for light sins. Thus, just men would never be subject to grave adversities, which is clearly false. Job proposes this argument, then, against the scientific discussion of Eliphaz and so the text continues, then Job answered, saying: would that my sins for which I have merited anger and the calamity which I suffer were weighed in a balance, as if to say, “I cannot say that there are no sins in me, yet I am confident that there is no mortal sin in me, but venial sins. If, then, I merited this sort of anger from God, as punishment for such sins, my calamity and my sin should be weighed in the scale of justice, so that one can correspond to the other according to the measure of equality.”

But the adversity appears to be much greater, and so he continues, like the sands on the sea, which means without parallel, this, that is, the calamity, could not equal them, that is, if the opinion of Eliphaz were true and the adversities of this world are inflicted only because of sin, since it is apparent that many wicked men suffer light adversities, Job’s sins seem next to nothing in comparison with theirs.

110. From this he goes on to excuse himself from the sadness which he had expressed in words, saying, and so my words were full of bitterness, with the conclusion he infers that his pain was caused by the magnitude of his suffering.

He adds that there are two causes of pain. Pain is sometimes caused by things someone has already endured, sometimes by things he is afraid he will endure.

He first assigns the cause of his pain resulting from things which he had already endured, saying, because the arrows of God stuck fast in me. In this he demonstrates that he had been afflicted unexpectedly; for an arrow comes suddenly from far off. He shows the greatness of the wound as he says, their pain drains my spirit, that is, the pain has not permitted me to breathe, but totally robs me of whatever strength and consolation could have been in me.

Then he shows the cause of the pain from what he was afraid he would suffer, saying, God’s terror stands arrayed against me. For the afflicted are usually consoled by the hope of a better state, but when after one affliction comes, he fears similar or greater afflictions again, and he seems to have no consolation left.

111. The objection could be made: you certainly have cause for suffering, but you should not burst out in words of pain from it. Against this objection Job responds using examples which are found in other animals. For man is like other animals in sensitive nature, and so those things which sensitive nature naturally entails must be present in man, as in the other animals. What is natural cannot be totally suppressed. In other animals one finds that affliction of heart is expressed with the voice, and he notes this when he says, does a wild donkey bray when it finds grass or an ox low when it stands in a stable full of fodder? He implies the answer, “no.” The donkey brays and the ox lows when it lacks the necessary food. It seems natural for animals to vocally express interior torment.

112. On the other hand, someone might concede that it is natural to express vocally pain conceived, but as the Stoics thought, it does not pertain to the wise man to conceive sadness in his heart for any reason whatsoever. Job demonstrates this to be against sensitive nature. For sense cannot but be repulsed by the unsuitable and the harmful. So he says, can tasteless food be taken without salt? implying the answer “no,” because such foods without flavor are not fit to delight the sense of taste. Similarly, the heart of man cannot freely tolerate things which are not pleasant, much less things which are bitter and harmful. So he continues, or can someone taste what once tasted brings death?, as if to say “no” here. Just as this is impossible for the exterior sense, so it is impossible that what is apprehended by the interior sense as harmful should be received without sadness.

113. But though it is true the wise man suffers sadness, nevertheless, his reason is not absorbed by this sadness. Job shows, as a consequence, that although he himself might suffer sadness, he still had the greatest concern and caution to protect himself against sadness, so as not to be led by sadness to do something evil. To avoid this, he preferred death. To give some expression to this he says, what my soul did not touch before has now become food in my anguish, because what my soul formerly abhorred, it now desires as pleasant. He shows this same thing when he says, who will grant that my prayer find fulfillment? He shows that this prayer is made not only with the lips, but also from the bottom of his heart when he continues, may God grant me my hope! He expresses the content of the prayer, saying, may he who began this, namely, to afflict me, destroy me, in death. He continues, may he free his hand and cut me down. The hand of God expresses the divine power by which God has afflicted him, and God binds his hand in a way from his mercy and by his will, and when he does not afflict him. However, God frees his hand in a sense when the divine chastisement striking him is directed to killing him.

114. Since he said that the things he did not formerly want to touch had now become his food, he shows this must be understood to mean that death, which was abhorrent to him, has now become something pleasant. So he continues, this thought, at least, may give me comfort: that in afflicting me with pain, he, God, will not spare me, that is, he does not take away his hand, but leads me to death. He shows why he hopes for this when he continues, and I will not deny the Holy One’s decrees, that is, the decrees of God which are the judgments and sentences by which he afflicted me. For Job feared that he might be led into impatience by his many afflictions, so that his reason could not restrain his sadness. Indeed it is the nature of impatience, when reason is so dominated by sadness, that one contradicts divine judgments. If someone should suffer sadness in the sensitive part of the soul, but reason remains in conformity with the divine will, then this is not the defect of impatience. So Eliphaz accused Job without reason when he said, and now that the scourge has come on you, you too have fallen away (Job 4:5). For although he was sad, he still had not been wanting.

115. Next he gives the reason, from his frailty, that he would be led to contradict the decrees of the Holy One. Fear of this kind can be overcome by two causes.

First, if the strength of reason is so great in itself that it could not be overcome in any way. This is the case in those whose free will has been confirmed in grace. But he did not feel this kind of strength in himself. So he says, but what kind of strength do I have to resist? any sort of trial.

Second, fear could be removed if it were necessary to tolerate trials and sadnesses for only a short time. To show this is not true with him he says, when will the end come so that I can comport myself patiently? He seems to mean here, “What end has been put for my trials so that I can remain patient while I wait for it?” To explain this he says, my strength is not the strength of a stone. For a stone experiences strength without experiencing feeling, but a man experiences strength along with the emotional experience of harmful things. So he continues, nor is my flesh bronze, that is, without feeling, because, however strong the reason of a mortal man may be, he still must experience the feeling of pain on the part of the flesh. By this he refutes the attempted rebuke of Eliphaz, who censured the very existence of sadness in blessed Job. For although Blessed Job had strength of mind, still, he would have had the sensation of pain on the part of the flesh, which causes sadness. At the same time, he refutes the opinion of the Stoics in this, who said that the wise man is not sad. Eliphaz seems to have shared their opinion. Blessed Job intends to defend the fact that the wise man is truly sad, but is zealous through reason not to be led to do anything unfitting. This is what the Peripatetics taught.

Job feels betrayed by his friends

6:13 Behold, I cannot help myself, and those to whom I look for help deserted me.

6:14 He who takes mercy from a neighbor forsakes the fear of the Lord.

6:15 My brothers have passed me by like a torrent, like a stream coursing through the valleys.

6:16 Those who fear frost will be covered by snow.

6:17 At the time they are broken up, they will perish; and they will vanish from their place as though dried up.

6:18 The paths they walk on are confused; they will walk in emptiness and will perish.

6:19 Look for the paths to Teman, the roads to Saba, and wait for a little while.

6:20 They are embarrassed because I hoped for them, and they came to me, and were covered with shame.

6:21 Now you have come to me and in only seeing my disease, you are afraid.

6:22 Have I said: Bring me and give me a gift from your property?

6:23 Free me from the clutches of the enemy, or ransom me from the hand of the mighty?

6:24 Teach me and I will say no more? And if I perhaps have been ignorant: Instruct me?

6:25 Why do you slander true ideas? For none of you can accuse me. You compose speeches only to rebuke me,

6:26 you join fine words together and you cast your words to the wind.

6:27 You seize the orphan and strive to ruin your friend.

6:28 Despite this, finish what you began to say so that the truth may come to light by mutual discussion. Lend an ear! See if I am lying.

6:29 Answer, please, without contention, and in speaking judge what you think is right.

6:30 You will find no evil on my tongue, nor will there be stupidity in my mouth.

116. Behold, I cannot help myself. Job had shown in the preceding verses that he felt pain and spoke words from his pain in conformity with reason, but yet he was not carried away by his pain in the things which he suffered. But because man, although he suffers some adversities, sometimes guards himself by consolations and help in both himself and in others against these adversities, so as to feel little or no pain, blessed Job wants to show that he is destitute of aids of this kind. He does this to put in more evident relief that he spoke rationally when he expressed his pain in speech.

So he first shows that he was destitute of the aforementioned remedies from his own part when he says, behold, I cannot help myself. For even if he had lost some of his goods, he could have tolerated this without sadness if he could have helped himself to recover these lost goods, and so revenge the injury inflicted. But he was not able to do this when he had lost all his riches, children, and even the health of his own body.

117. Further, many things which we cannot do ourselves we can do through friends. So Job shows in the second place that he was also bereft of the help of his friends when he says, those to whom I looked for help, that is, family and servants, deserted me. To show they are blameworthy for this, he continues, he who takes away mercy from a neighbor; namely, in the time of sorrow, forsakes the fear of the Lord; that is, the reverence due to God, because of whom and in whom one loves his neighbor. As John says, whoever does not love his brother whom he does see, how can he love the God whom he cannot see? (1 John 4:2)

118. Next, he shows his family has abandoned him when he says, my brothers, that is, my relatives, have passed me by. He uses the analogy of those who walk along together. If one falls in a ditch, the others pass by nevertheless, abandoning him there. In a certain sense, they would be excused for this if they leave him once they have tried to help him because of weariness, or because they despair of helping him. But he shows that these men are without excuse, because they immediately and suddenly deserted him. He shows this when he says, like a torrent, like a stream coursing through the valleys, which moves very quickly. That they might not believe they did this with impunity, he adds, those who fear frost will be covered by snow, as if to say, “He who fails in justice and mercy because of fear for a lesser danger, exposes himself to still greater dangers.” So Job’s relatives, too, who passed him by unwilling to show any compassion for him, will themselves sustain suffering in their own losses. He continues, showing their danger will be in the future and without remedy, at the time when they will be broken up, that is, when they will suffer dangers, they will perish, totally, and they will vanish from their place as though dried up.

He uses the metaphor of snow, which he has already mentioned, for it does not immediately melt with the first heat when it is very hard and frozen, but when not yet frozen, it melts immediately and becomes slush when touched by the rays of the sun. He shows this, saying, and they will vanish from their place, as though they were dried up, that is, immediately their whole prosperity will vanish at the first assault of adversity, as the snow does at the first heat. He shows the cause of this when he continues, the paths they follow are tangled up. What is entangled goes back on itself with a kind of twist and turn, and so the footpaths of those men are entangled who seek nothing in their kinsmen and friends except their own advantage. Because of this they simulate friendship in time of prosperity, but they pass by in time of adversity. Men who deceitfully seek their own advantage very often fall short in what they hope to gain, and so he adds, they will walk in emptiness. Men are said to walk in emptiness when they do not reach the goal of their walking. Not only will their hope be null, but the opposite will befall them, and so he adds, and will perish, that is, will be totally destroyed.

119. Therefore, he did not have support in himself, in his servants, or in his relatives. As a further consequence, he demonstrates that he did not have help from his other friends, saying, look for the paths to Teman, the roads to Saba, lands where he seemed to have had his greatest friends, for even Eliphaz had come from Teman. And wait for a short while, to see if any friends come by these roads to bring me help. You will not see this because they are embarrassed to come to me, because I hoped for them, that is, because there was a time when I should have hoped for help from them. This is because men who do not want to help someone are ashamed to visit them if they think they will ask them for help reasonably. They came, some of them, to me and they were covered with shame, because they did not give me help when they recognized that they should have. It is not surprising for others to refuse to help me since even you, who seem wiser, fail to do it.

So he continues, now you have come to see me and in only seeing my disease, you are afraid, but perhaps you feel obliged to help me. But do not be afraid, because I haven’t asked you for help in anything, nor do I even request you to assist me with money. This is the meaning of, have I said: bring me and give me a gift from your property? Nor have I sought aid from you in war against enemies, and so he adds, free me from the clutches of an enemy, or ransom me from hand of the mighty? Nor have I sought the help of instruction from you. So this is the meaning of: have I said to you: teach me? in speculative matters, and I will say no more, and if perhaps I have been ignorant: instruct me? in practical actions. Not only do you offer me no help, but you even afflict me further with your words as much as you can. So he adds, why do you slander true ideas? which I spoke first in my lamentation, and which Eliphaz seemed to reprove as has been said. He disproves all the reasons which can excuse a detractor to justify his conduct, to show this detraction is inexcusable.

The first of these is the censure someone in greater authority makes of another for a fault. He disproves this is the case, saying, for none of you can accuse me.

The second is when someone criticizes someone else for his own good and not to exacerbate the situation. He refers to this, saying, you compose speeches only to rebuke me, and not for my good you join fine words together, since you carefully compose them so that your words may not seem lightly spoken.

The third is when someone strengthens the arguments he uses against someone else with efficacious reasons. He excludes this, saying, you cast your words to the wind, as if to say, “Your words are empty, for they do not have the support of reason.”

The fourth is when someone censures someone in that time and in a state when it can be presumed he will become better, and not worse, as a result. But if someone wants to censure another when he is perplexed in soul and is disposed to anger, he does not seen to want his amendment so much as his ruin. So he says, you seize the orphan, and strive to ruin your friend. He refers to himself as an orphan because, set down in his sadness, he was destitute of help.

120. He continues, lest anyone think that he says this because he is afraid to argue with them because he could not be confident in the truth of his opinion and the justice of his case: despite this, finish what you began to say, so that the truth can come to light from mutual debate. So he goes on, lend an ear, that is, listen, and see, that is, consider, if I am lying.

For the first impediment to finding the truth through debate is when someone does not want to hear what his adversary is saying.

The second impediment is when he responds to what he has heard in a loud and abusive way. To exclude this he says, answer, please, without quarreling. To quarrel, according to St. Ambrose, is the attack on truth accompanied by reliance on shouting.

The third impediment exists when someone in a disputation does not aim at the truth, but at victory or glory, as happens in law cases or sophistical debates. In speaking, judge what is right, namely, to concede what seems to be true to you, and deny those things which seem false. And, if you do this, you will find no evil on my tongue, namely, anything contrary to the justice which is due to one’s neighbor. Nor stupidity in my mouth, that is, anything against the wisdom by which one thinks correctly about God. For Job intended to defend and prove the truth about both divine and human matters.

The Human Condition

Life is combat and drudgery

7:1 Man’s life on earth is combat, and his day is like the day of the hireling.

7:2 Like the slave, he sighs for the shade, or the workingman for the end of his work.

7:3 So I, too, have passed empty months and I have counted sleepless nights.

7:4 If I sleep, I say: When will I arise? And again I will wait for evening, and I will be filled with pains until dark.

121. Man’s life on earth is combat. Since Eliphaz spoke before (Job 5:17–27) to move blessed Job from despair, he promised him earthly happiness if he would not reject the rebuke of the Lord. Here then, after blessed Job demonstrated the rational causes of his sorrow, he wants to further demonstrate that this aforementioned consolation of Eliphaz, based on promising him the recovery of earthly happiness, is unfitting. He first demonstrates this from the condition of the present life, and then later (Job 7:5), from his own individual condition.

122. The opinions of men have differed about the condition of this present life. Some held that ultimate happiness was experienced in this life. The words of Eliphaz seem to follow this opinion. The ultimate end of man is in that place where he expects the final retribution for good or evil. So if man is rewarded by God for good deeds and punished for evil deeds in this life, as Eliphaz is eager to prove, it seems necessary to conclude that the ultimate end of man is in this life. But Job intends to disprove this opinion, and he wants to show that the present life of man does not have the ultimate end in it, but is compared to this end as motion is compared to rest, and the journey to the destination. He therefore compares this state to those states of man which tend to some end; namely, the state of soldiers who tend to victory in military campaigns. So he says, man’s life on earth is combat, as if to say, “The present life which we live on earth is not like a state of victory, but like the state of a military campaign.” He also compares it to the state of a hireling, so he adds, and his day like the day of the hireling, namely, the time of man living on earth. He compares the present life to these two states because of two things which threaten man in this present life.

First, he must resist impediments and harmful things, and on account of these he is compared to warfare. He must also do works useful for the end, and on account of this he is compared to a hired man. From both images, one is given to understand that the present life is subject to divine providence. For soldiers fight under a general, and hired men wait for their pay from an employer. Also, the falsity of the opinion which Eliphaz defended is plain enough in these examples. For it is clear that the general of the army does not spare the vigorous soldiers from the dangers or toils, but the whole nature of warfare demands at times that he exposes them to both very great dangers and tasks. After the victory has been won, the general honors those men more who proved more vigorous. In the same way, the father of a family entrusts the more difficult tasks to the better hired men, but on pay day he gives higher salaries to them. Divine providence does not dispose things so that the good are more freed from adversities and labors of the present life, but rewards them more at the end.

123. Therefore, since the whole position of Eliphaz is undermined by these arguments, Job intends to strengthen them, and demonstrates them efficaciously from reason. For clearly, each thing rests when it attains its ultimate end. So once the human will has attained its ultimate end, it must rest in that, and must not be moved to desire anything else. Our experience is contrary to this in the present life. For man always desires the future as though he were not happy with the things he has in the present. So clearly, the ultimate end is not in this life, but this life is ordered to another end, like warfare is ordered to victory, and the hired man’s day is ordered to his pay.

Note, however, that what we have now is not sufficient in this present life, but desire tends to the future for two reasons.

First, because of the afflictions of the present life, and so he introduces the example of the slave desiring the shade, saying, like the slave, worn out from the heat, he sighs for the shade, which refreshes him.

Second, from the defect of the perfect final good one does not possess here. So he uses the example of the hired man, saying, or the workman, for the end to his work. For the perfect good is the end of man. So I have passed empty months, for I considered the past months passed empty for me, because I did not obtain final perfection in them, and nights, that is, when I should have been resting from my afflictions, I have counted sleepless, that is, I considered them sleepless because I was delayed in them from the attainment of my end.

124. He next explains how his months have been empty and his nights sleepless, adding, if I sleep, when it was time for sleeping at night, I say: when will I arise?, longing for day. And again, when day has come, I wait for the evening, as he is always tending to the future in his desire. This desire is indeed the common experience of all men living on earth, but men feel it more or less in the measure in which they are affected by either sorrows or joys. For he who lives in joy desires the future less; but he who lives in sorrow, desires it more. So Job passionately shows that this desire for the future is in him as he continues, I will be filled with pain until dark, for because of these pains, the present time is tedious for me and I desire the future more.

The pains of life

7:5 Decay clothes my flesh, and the filth of dust; my skin is dried up and wrinkled.

7:6 My days have passed swifter than a warp is cut off by a weaver, and they have vanished, leaving no hope behind.

7:7 Remember that my life is but a breath, and my eye will not turn back to look on good things,

7:8 nor will the eye of man look on me; your eyes will be on me and I shall not endure.

7:9 As a cloud dissolves and is gone, so he who goes down below will not ascend again.

7:10 He will never return home again, and his place will know him no more.

125. Decay clothes my flesh. Blessed Job had demonstrated above that the consolation in which Eliphaz offered the promise of happiness in this earthly existence was unfitting. He first demonstrated this from the general condition of the life of man on the earth. Now he intends to demonstrate that the same consolation is unfitting considering his own individual condition.

He proposes two things which preclude his hoping for prosperity on earth.

The first is the weakness of the body which he was suffering. When one is limited by grave weakness of body, nothing can happen which can make him happy in this life, and so he says, decay clothes my flesh, as if to say, “My body is covered on all sides with infectious sores, like a body is covered on all sides by a garment.” Since wounds tended in the beginning to heal, he shows that his sores were neglected when he says, and the filth of dust, for they were not tended in the proper way, because he was literally sitting in a dung heap, as the text already shows (Job 2:8). One can sometimes hope for health even if his sores have been neglected, because he has a strong constitution. But Job lacked the natural strength, and so he says, my skin is dried up and wrinkled, because the natural moisture has already been exhausted in it, either by old age or by weakness. So there seems to be no place in this life where I can expect to find happiness anymore.

The second is because the greater part of his life was already past, and therefore very little time remained, so he could not hope for a great deal of happiness during that time. Because of this, he says, my days have passed swifter than a warp is cut off by a weaver. The life of man is in a certain sense like something woven. Just as a weaver weaving a warp joins threads to threads to arrive at the product of cloth, and when he makes a cloth he cuts it from the loom, so days are added to days to complete the life of man. When his life is completed, it is taken away. Yet he says the days of man pass away more swiftly than the cloth is cut away, because the weaver rests from time to time in the work of weaving, but the time of man’s life slips away continuously, without interruption.

126. But one might object: although the greater part of his life has passed by, Job could still hope to return to the state of his past life. For some have advanced the theory that after death, when the course of many years has been completed, man returns to the same stages of life which he had lived before. For example, Plato, in future times will lecture at Athens, and will do the same things which he did before. So, although man has lived the greater part of his life, he could hope to be restored to happiness in this earthly life. To remove this possibility, Job continues, and they have vanished, leaving no hope behind, of returning to his former days. He had already seemed to address God in the text, saying, the life of man on earth is combat (Job 7:1). Now, to prove his point he adds, remember that my life is but a breath, like the wind. For as the wind passes by and does not return afterwards, so the life of man does not return when it has passed away.

He continues in this vein, and my eye will not turn back to look on good things, of the earth, which I once possessed but now have lost. In the same way that when my life has passed I will not return to see earthly goods, so I will not be seen by any eyes on earth. So he goes on, nor will the eye of man look on me. He posits these two things to show that he will not return to human association, which consists chiefly in seeing and being seen. Since sight is the most acute of the senses, it holds a position of authority in sensitive life. Although after death he says that he will not be seen by the eyes of man, yet he confesses that he will be seen by the eye of God, saying, your eyes will be on me. For the dead are seen by God, who observes spiritual things, because the dead live according to the spirit, not according to the flesh, which man can see with his eyes.

127. One could take this to mean that the eyes of God consider the dead, not according to the present state, but regarding future things, as though a dead man is going to return again to the life which he lost. Therefore, to exclude this, he continues, and I shall not endure, as if to say, “I say that your eyes will be on me after death because afterwards, I will not be present again in the state of this earthly life.” He proves this by a comparison when he adds, as a cloud dissolves and is gone, so he who goes down below, will not ascend. The dead are said to go down to the underworld, either because they all descended to Sheol, according to the soul there before the death of Christ, or because according to the flesh, they are buried under the earth. The exegesis here makes no difference for the meaning of the present text. For he only wants to say that the dead do not return to their past life, and he proves this in the comparison using a sufficient proof.

As Aristotle says in On Generation, a kind of circular motion appears in both corruptible and incorruptible bodies. But there is this difference. In heavenly bodies, the same one in number returns in the circular motion, as the same sun in number sets and returns at dawn. This is so because the substance is not corrupted in such a change, but only the place changes. But in the motion of generation and corruption, the same one in number does not return, but the same species does. It is clear that according to the annual circular motion of the sun, a kind of circulation happens in the disposition of the atmosphere, for in winter there are clouds, which are dispersed later in the summer. When the winter returns again, the clouds return; yet not the identical clouds in number, but only the same in species, because the clouds which existed before perish completely. It is so with men. The same men do not return in number through generation who formerly existed, but only in species.

128. From this, the solution to the argument of those who posited a return to the same life and the same acts becomes clear. For they believed that lower things are disposed according to the motion of the heavenly spheres; hence, when the same constellation returned after a very long time, they believed that the same thing would return in number. But it is not necessary that the same things return in number as has been said, but only things like them in species. Those men thought that a dead man, after a certain span of time not only returned to life, but also had the same possessions and houses he formerly possessed. To disprove this he says, he will never return home again. They also held that he would do the same works he had done before, and hold the same offices and dignities. To exclude this position he adds, and his place will know him no more, that is, he will not return again to his place. Here, the term place means the state of a person, in the manner of speaking we commonly use to say he has a great place in this community.

129. It is clear from these verses that Job here does not deny the resurrection which faith asserts, but a return to carnal life which the Jews hold and certain philosophers also held. Nor is this contrary to the narration of Scripture, which asserts that some men are brought back to the present state of life. For one thing is done miraculously and the other is done according to the course of nature, and Job speaks in this sense here. Consider also that in saying, remember that my life is but a breath, he did not speak as though God could forget, but he speaks hypothetically, putting himself in the position of his adversaries. For if God were to promise the goods in this earthly life to a man whose life has, as it were, already passed, he would seem almost to have forgotten that the life of man passes away like the wind which does not return.

Job laments his terrible destiny

7:11 For this reason, I will not refrain from speaking; in the trouble of my spirit I will speak; I will talk in the bitterness of my soul.

7:12 Am I the sea or a whale that you surround me to lock me up?

7:13 If I say, ‘My bed will comfort me; I will be relieved by talking to myself, on my couch,

7:14 then you will frighten me with dreams; and terrify me with visions.

7:15 This is why my soul has chosen hanging, and my bones death.

7:16 I have despaired; I will not live longer to any purpose.

130. For this reason, I will not refrain from speaking. After Job showed by arguments that the consolation of Eliphaz, promising earthly prosperity, was inconsistent, he now shows the same thing by deducing arguments of unfittingness, because if he should rely on that consolation which had been given to him from the hope of earthly prosperity by Eliphaz, as has been shown, it would follow that it would be necessary for him to still remain in sadness, to utter words of sorrow, and to despair entirely. This is because Eliphaz’s hope is frivolous. He concludes therefore, as though arguing against this proposition, for this reason, because to hope in earthly prosperity is vain, as has been shown. Moreover, you have nothing else with which you console me, and therefore, I, as if destitute of consolation, will not refrain from speaking, but rather, I will speak words of lamentation which my mind suggests. He continues, in the anguish of my spirit, I will speak, that is, as the trouble which I suffer impels my spirit to speak. Not only does he suffer exterior trouble, but also interior sadness conceived from it. So he continues, I will talk in the bitterness of my soul, for I will speak vain and almost incredible words as the bitterness of my soul will supply me.

131. Among other things which embittered men usually discuss together, they are accustomed especially to search for the causes of their bitterness, because there is hardly an embittered man who does not seem in his own mind to have been afflicted, either very unjustly or more than is just. So Job, playing the part of an embittered man, inquires as to the cause of his affliction, saying, am I the sea, or a whale that you surround me to lock me up? Note here that the providence of God works in one way for rational creatures, and in another way for irrational creatures. Rational creatures merit or demerit because of free will. Because of this, rewards and punishments are due to them. Irrational creatures, however, neither merit rewards nor incur punishments, since they do not have free will. God, however, acts in their regard to increase or restrict them on the basis of what is due to the good of the universe. From this economy, God constricts the sea so that it does not occupy the whole surface of the earth, to make the earth a place for animals and the things born on land. In a similar way he constricts the whale to remain in the ocean rather than in the seas, because if he were in the other seas, he could harm someone. Job, therefore, seeks to know if there is some explanation for his affliction, like the confining of the sea and the whale; namely, that he is not afflicted because of some lack of merit, but on account of some usefulness to others because of it.

132. He says that he has been surrounded to be locked up in the sense that he had been so burdened by trial that no liberation or consolation lay open to him on any side. Consequently, he proves next that he is deprived of those remedies which ordinarily console the afflicted. One is sleep, for sorrow is mitigated after sleep. To note this he says, if I say: my bed will comfort me, in the time of sleep. Another remedy is the consolation wise men give themselves by the deliberation of reason. He touches this cure when he says, I will be relieved, from the oppression of sadness, by talking to myself, by the deliberation of reason, on my couch. For when wise men are alone, removed from the distraction of men and commerce, they can speak more within themselves, thinking something through according to reason. These cures too could not help him, because at the time when he should have used these remedies, other impediments like terrible dreams and horrible visions were present in him which disturbed him. To express this he continues, then you will frighten me with dreams, which appear to one when sleeping, and with visions, which appear to the one awake who has lost the use of his exterior senses; you will terrify me. Images at night are usually formed by thoughts experienced during the day, and so, because Job thought about sad things during the day, he was disturbed at night by similar images. For the weakness of the body contributes to the fact that people experience disturbing images when sleeping.

133. So, then, when consolation is refused me from every side, and no way but death remains for me to escape so many anguishes, I therefore prefer death, however abject, to such a painful life. He then expresses this, saying, this is why my soul has chosen hanging. Lest someone should think that this decision comes from some thought opposed by stronger thoughts, he insists there is nothing in him so strong that it does not desire death. So he says, my bones have chosen death. For bones in Scripture usually mean what is strong in man. He shows why he chooses this, saying, I have despaired, namely, I have lost the hope which you gave me that I might enjoy earthly prosperity. He shows why he despaired, adding, I will not live longer to any purpose. Two things can be understood, which he had posited above in this statement (Job 7:6): that the greater time of his life had already passed away, and that he does not return after this life to the same life which he lived on earth. This unfitting conclusion is the result of the consolation of Eliphaz for Job himself and would lead him to despair, choose death, and have no way to curb sorrow.

The prayer of Job

7:16 Spare me, O Lord, for my days are nothing.

7:17 What is man that you should make so much of him, or that you turn your heart towards him?

7:18 You visit him at dawn and immediately test him.

7:19 How long do you not spare me? Won’t you leave me in peace to swallow my spittle?

7:20 I have sinned. What will I do for you, O guardian of men? Why do you pit me against you and why have I become a burden to myself?

7:21 Why do you not take away my sin? Why do you not take away my iniquity? Look! Now I will sleep in the dust; if you will look for me in the morning, I will no longer exist.

134. Spare me, O Lord. After Job has shown that the consolation of Eliphaz, based on the promise of earthly happiness, was leading him to despair and the desire for death, he shows what remains for him to hope for from God: that the trial put on him should cease. He expresses this, saying, spare me, O Lord, as if to say, “I have abandoned the hope of earthly prosperity; it is sufficient that you spare me; cease to afflict me.” Since the unhappiness and weakness of man usually induces another to spare him, he continues, for my days are nothing, which seems to refer to the weakness of man and the brevity of life, both with respect to all men in general and to him in a special way, because his days were almost at an end.

135. Consequently he pursues both points.

First, he says of his weakness, what is man; that is, how small a thing and frail in body, that you lift him up, by honoring him among the other creatures, or that you turn your heart towards him, by guarding him and protecting him with special care? Here, note that although all things are subject to divine providence, and all things in their state receive their greatness from God; nevertheless, some receive it in one way, others in another. For since all particular goods which are in the universe seem ordered to the common good of the universe, as part is ordered to whole, and imperfect to perfect, they are disposed by divine providence as they are ordered to the universe. Note that according to the way some things participate in perpetuity, they pertain essentially to the order of the universe. However, as they are deficient with respect to perpetuity, they pertain accidentally to the perfection of the universe, and not in themselves.

Therefore, according as they are perpetual, they are ordered by God for their own sake, but according as they are corruptible, they are ordered for the sake of other things. Things which are perpetual, both in individual and in species, are governed for their own sakes by God. But things which are corruptible as individuals but perpetual only in species are ordered by God according to species for the sake of the species, but according to individuals only for the sake of the species. This is the good and evil which happens to irrational animals. For example, the fact that this lamb is killed by this wolf or some such thing is not arranged by God because of the merit or demerit of this wolf or of this lamb, but because of the good of the species, since its own food has been divinely ordained for the good of each species. He expresses this, saying, or because you turn your heart towards him, when you provide for him because of his own good. He does not turn his heart to the good of individual animals, but rather to the good of the species, which can exist perpetually.

136. He shows how God turns his heart towards him when he says, you visit him at dawn, that is, from the day of his birth you help him by your providence with things necessary for his life and glorification, whether they are corporeal or spiritual. And immediately test him, by adversities in which he shows clearly he is disposed to virtue. As Sirach says, the oven proves the pot of the potter and the trial of trouble proves the just man (Sir 27:6). God is said to test a man not so that he may learn what kind of man he is, but to inform others what sort of man he is, and also, so that he may know himself. These words of Job are not to be understood as expressing contempt for the divine concern for men, but as investigating and wondering. For if man is considered only as he appears exteriorly, he seems small, fragile, and perishable. So it would be astonishing for God to have such great care for man unless he should have something hidden which makes him capable of perpetual existence. Thus, by inquiry and wonder, the opinion of Eliphaz is refuted, because if there were no other life for man except life on earth, man would not seem worthy of such great care as God has for him. Therefore, the very care which God has especially for man demonstrates that there is another life of man after the death of the body.

137. Then he adds another reason that God should spare him, taken from the brevity of life. He puts it in question form, saying, how long do you not spare me? This is like saying, “The time of the life of man is short and the greater part of the time of my life is already past.” Therefore, what limit is expected so that you spare me if you do not spare me now so that at least I might have some brief time in which to rest. He shows the meaning when he says, won’t you leave me in peace to swallow my spittle? For one cannot swallow his saliva while he is speaking. It is necessary to pause briefly while speaking to spit out or to swallow spittle. He compares the time remaining in his life to this brief instant, as if he says: if you delay in sparing me, no rest will remain for me, even the rest during which someone speaking swallows his spittle. This way of arguing presupposes the opinion of Eliphaz, because if there is no other life for man except the one on this earth, there will not remain a time when God may spare Job if God does not spare him in this life.

138. Someone could object that Job was unworthy to be spared by God because his sins merit that he be afflicted even more. This follows also from the opinion of Eliphaz, who thought that he was scourged because of his sins. So he continues, I have sinned, as if to say, “Given that I have sinned, and because of this merited to be afflicted; still, there remains a reason why you should spare me.”

He adds to this three reasons why God should spare him which make reference to the frailty of man.

The first is taken from man’s powerlessness to make satisfaction. Man can do nothing from his own powers worthy to compensate for the offense which he committed against God. This is what he means when he says, what will I do for you, O guardian of men? as if to say, “If you have such great care for man as their watchman that you require an accounting of their individual acts, my powers are not sufficient to perform some act for which you will remit my sins. If, then, this is expected, you would never spare me, so please spare me despite this powerlessness.”

139. The second reason is taken from the powerlessness of man to persevere. For man cannot persevere after the corruption of human nature without the grace of God, and so it is customary even in Sacred Scripture to say that God hardens someone or blinds someone, in the sense that he does not bestow the grace on him by which he may be softened and see. Job speaks here in this way, saying, why do you pit me against you? that is, why did you not give me the grace of perseverance in this matter, so that I might not be opposed to you by sin? For whoever sins is opposed to God, since he spurns the divine commandments which are either handed down in the written Law or naturally inscribed in human reason. Note that reason is the strongest of all the powers of the soul. A sign of this strength is that reason commands the other powers and uses them for its own end. Yet it happens that reason is somewhat absorbed at times by concupiscence, anger, or the other passions of the lower part of the soul, and so a man sins. Nevertheless, the lower passions cannot hold reason bound, but rather, reason always returns to its nature, by which it tends to spiritual goods as its own proper end. Therefore, a kind of struggle goes on, even of man against himself, when reason resists him because he has sinned, absorbed either by concupiscence or anger. Since a tendency to similar acts has been added to the lower powers from past sins as a result of habit, reason cannot freely make use of the lower powers to order them to higher goods or withdraw them from lower ones. Thus, man becomes a burden even to himself in being opposed to God through sin. He shows this by saying, why have I become a burden to myself? One sees in this that sin has its own punishment immediately. So too, after this punishment, it seems man should be spared more easily.

140. The third reason is taken from the powerlessness of man to cleanse himself from sin. For man sinks into sin by himself, but it is only God’s part to remit sin. So Job asks: If my punishment should not cease for as long a time as my sin remains and you alone can take away my sin, why do you not take away my sin? which I have committed against God or against myself. Why do you not take away my iniquity? if any has been committed against my neighbor. Remember, Job does not ask questions of this kind like a rash questioner of divine judgments, but to destroy the falsity which his adversaries were eager to assert: that one should hope for good and evil things from God only in this life for human deeds. If this view is asserted, the whole reason for divine judgments, by which he punishes men for sin in this life and remits sins in foreordaining to either predestination or reprobation those men in the next life, is thrown into confusion. If there is no future life, but only the present one, there would be no reason why God should delay sparing those whom he intends to spare or justify or reward them. So Job shows his own intention clearly, continuing, look! Now I will sleep in the dust, as if the end of my life is almost here, when I will die and decay to dust. One cannot hope even to see tomorrow with certainty because of the uncertainty of death. So he says, if you will look for me in the morning, I will no longer exist, for I cannot promise myself even a life until morning, much less a long span of life in which I can hope you would spare me if there will be no other life.

141. Consider that Job proceeds according to the manner of a debater, for whom it suffices at the beginning to disprove false opinion, and afterwards to explain what he himself thinks is true.

Note, too, that in these opening words, Job touched three reasons why someone should be afflicted in this life by God.

The first is that his malice may be restrained so he cannot harm others. He touched on this reason in the text, am I the sea or a whale that you should surround me to lock me up (Job 7:14)?

The second is to try man in order to manifest his virtue, and he touched this in the text, you visit him at dawn and immediately test him (Job 7:18).

The third reason is to punish sinners, and he touched on this when he said, I have sinned, what will I do for you, you guardian of men.

The Discourse of Bildad: The Allegory of the Rush

God is just

8:1 Baldath of Shuah spoke next:

8:2 How long will you go on talking like that, and prolong the high spirit of the speech of your mouth?

8:3 Can God deceive judgment, or the Almighty falsify justice?

8:4 Even if your sons sinned against him, and he delivered them into the hands of their iniquity,

8:5 yet if at dawn, you will rise to God, and you will plead with the Almighty,

8:6 if you will proceed pure and honest, at once he will awake to you; he will give you back the peaceful dwelling of your justice.

8:7 As your prosperity was small, so your future prosperity will be greater.

142. Baldath of Shuah spoke next. In the discourse which Job just finished, he had responded to the speech of Eliphaz. He showed Eliphaz was mistaken in a deep and efficacious way. But Baldath of Shuah, who agreed with the same opinion of Eliphaz, did not understand the profundity of blessed Job, and so he speaks against the answer of blessed Job like men usually speak against the opinions they do not understand. For men who do not understand the minds of others speaking are usually deficient in two ways. One of these is because they do not know when the speaker arrives at the conclusion he proposes. Another is because they are not able to understand the order of the discourse of the speaker. This is clearly shown in the speech of Baldath when the text says, Baldath spoke next: how long will you go on talking like that? For Job seemed to him to talk too long, because he did not consider or understand the conclusion Job wished to draw in his discourse. Similarly, he did not grasp the order of the things which Job had said, namely, how they had been connected to one another. So he continues, and prolong the high spirit of the speech of your mouth? For he concluded that because Job had explained many things whose order he did not understand, therefore his words were haphazard, like a man who has no ability to reason, and he was saying various things without rational order, spurred on by the impulse of his spirit.

143. Also, since, as was said, Baldath did not understand the intention of Job, he takes his words in an entirely different way than intended and tries to deduce that they were not fitting. For in what he said, Job wanted to disprove the proposition of Eliphaz, who thought that adversities in this world happened because of the sins of men, and that if the sinners afflicted by God were converted, they would return to their former state of prosperity. So he spoke against both these ideas.

Against the first he said, would that my sins and the calamity which I suffer were weighed in a balance! (Job 6:2)

Against the second he said, I have despaired; I will not live longer to any purpose (Job 7:16), and many other things like this, as is clear in the verses above. When Job said these things, he intended to prove that punishment for sinners and rewards for justice should not be hoped for from God in this life. But Baldath did not know about the other life. So he took these words as though Job meant that God does not punish sins or reward good deeds, which seems contrary to divine justice. So Baldath makes his first proposition when he says, can God deceive judgment, or the Almighty falsify justice? as if to say, “This follows from your words if God punishes man in this world, though sinless, or beyond the desert of his sins, or if he does not repay with good things those turning back to him.” Note that justice is corrupted in two ways: by the cunning of an astute man, and by the violence of a powerful man. There are, however, both perfect wisdom and omnipotence in God. Yet the name wisdom in God does not mean he overturns judgment like an astute man, nor does omnipotence in God mean that he subverts what is just, like a violent man.

144. There were two things which seemed to keep Job from being restored to his former prosperity even if he were converted to God as Eliphaz advised.

One of these was the fact that the children which he lost were dead and he could not expect them to be brought back to life by his conversion. So Baldath says, even if your sons sinned against him, and he delivered them into the hands of their iniquity, as if to say, “When you have converted to God, you will regain those things which you lost by your sins.” Your sons, however, were not punished by death because of your sins, but because of their own sins. So the fact that your sons will not be restored to life after you have converted is not against the argument of Eliphaz, who said that you will be restored to your prosperity by conversion. Note here that because he believed the punishments of this present life are a recompense for sins, and the foremost of these present punishments is death, man will be perfectly punished for sin when he is brought to death because of sin. He clearly says this, and he delivered them up to the hands of their iniquity, as if into the power of their own sins so that they might be led to the ultimate punishment for their sins without any lifeline.

145. The other thing which seemed to keep Job from returning to his former prosperity was the fact that he had already finished the greater part of his life, and little remained for him, as Job said before. So it did not seem that his former prosperity could be restored sufficiently in that little time, even if he were converted back to God. Thus Baldath promises him that after his conversion a compensation will be made of the quantity of time, so that he would obtain goods which were greater than he had before, because he was going to have them for such a short time.

So Baldath first describes the manner of conversion to him, for which three things are required.

The first is that the sinner rise from his sin without delay. So he says, yet if at dawn, that is, at the right time, you will rise to God, leaving your sins, as Sirach says: do not delay in turning back to the Lord (Sir 5:8).

The second is that man make satisfaction for his sins. For this he says, and you will plead with the Almighty. Prayer seems like the first among the works of satisfaction.

The third is that man persevere in taking care that he does not relapse into sin. So he says, if you proceed pure and honest, avoiding uncleanness of the flesh in yourself, and the injustices by which your neighbor is injured. After he has described the perfect conversion, he adds the promise of prosperity, saying, at once, God will awake to you. For God seems to sleep when he permits the just to be afflicted, but he seems to awaken when he defends them, according to the text, awake, why are you sleeping, O Lord? (Ps 43:23). He expresses the effect of this awakening, saying, he will give you back the peaceful dwelling of your justice, as if to say, “Your house and your family were disturbed at the time of your sin, but in the time of your justice, they will have peace.” He promises again an excess of prosperity, so that Job could not complain about the shortness of the time, saying, as your past prosperity was small, in comparison with the goods which will follow, so your future prosperity will be greater, such that the great prosperity will repay you for the time which you spent in adversity.

God’s justice is traditional doctrine

8:8 Question the generation that has passed; carefully investigate the memory of your father.

8:9 We are men of yesterday and we know nothing, because our days on earth are like a shadow.

8:10 They themselves will teach you, and these are the words they will speak from the heart.

8:11 Do rushes flourish without moisture? Without water, can sedge grow?

8:12 Even at their freshest or not destroyed by a hand, they wither the fastest of all plants.

8:13 Such are the paths of all those who forget God, and the hope of the hypocrite will perish.

8:14 His folly will not please him and his assurance is like a spider’s web.

8:15 He will put his trust in the stability of his own house and he will not stand firm. He will prop it up, and he will not rise up.

8:16 It seems moist before the sun rises, and at its rising its buds blossom.

8:17 Its roots were crowded together on a heap of stones, and it will dwell among stones.

8:18 If someone will pull it from its place, it will deny him and say: I do not know you.

8:19 For this is the joy of his way, that others may be brought forth from the earth again.

8:20 God does not spurn a simple man, nor does he lend his hand to the wicked.

8:21 Until your mouth will be filled with laughter and from your lips break forth a cry of joy,

8:22 those who hate you will be covered with shame and the tent of the wicked will not endure.

146. Question the generation that has passed. In the preceding verses, Baldath of Shuah defended the same opinion Eliphaz the Temanite had proposed: that men divinely punished for sin in this present life return to a state of prosperity after their conversion.

He now intends to prove this in two ways:

first from experience,

second from analogy.

Learning through experience is especially effective in particular things as far as proof, and much more so the longer it has been observed and found without error. Those things which require long observation are especially verified by the memories of the ancients, and so he has recourse to the memories of the ancients to prove his proposition. With reference to the ancients he says, question the generation that has passed. With reference to those immediately preceding him he says, carefully investigate the memory of your fathers, that is, those things which your fathers remember. The questioning of an earlier generation is done by considering what is written about the deeds of the ancients and what is reported about the ancients in tradition. Since many things both written and told about deeds of old are legends, he refers Job to the fathers, who can speak about those things which they have actually seen, so that no one can think him duped.

He shows the necessity of this investigation when he continues, we are men of yesterday, born almost yesterday, and we know nothing, of ancient deeds because of this. He says this certainly to show the shortness of our life, and so he continues, because our days on earth are like a shadow. For a shadow passes swiftly, immediately, when an obstacle to light is removed. When a body is moved whose interruption of light makes a shadow, the former shadow passes and another takes its place. So man’s days are continually passing by as long as one takes the place of the other. He shows the use he makes of the preceding investigation, continuing, they, themselves who went before, and the fathers who are consulted, will teach you the truth about the above questions. Either your fathers will teach you from words or the ancients will teach you by writing and tradition. And these are the words they will speak from the heart. He adds this to show the truth of this teaching, as if to say, “They will teach you nothing other than what they know in their hearts since there is no reason for them to deceive you.”

147. He then introduces an analogy taken from material things to prove the proposition. He gives the example of two plants which grow in the earth. One of them demands moisture from the earth for its preservation, that is, the bulrush or rushes. About this he says, do rushes flourish without moisture? The other plant which requires an aqueous environment is the sedge. These are broad grasses, pointed at their highest part, which grow in watery places. So he continues, can sedge grow without water? For the place is called a sedge bed where grass of this sort grows. He shows that the rush requires moisture and sedge-bed requires water because they dry out easily by the mere removal of the marsh or water, when there is no other cause of their dehydration. But there is a twofold cause of dehydration in plants which grow on land. One is natural, from old age; the other is violent, when they are forcefully uprooted. Yet when neither cause is present, rush and sedge dry up from the mere removal of marsh or water. This is the meaning of, even at their freshest, that is, although still in their youth and vigor, to exclude old age, or not destroyed by a hand, to exclude violence, they wither fastest of all the plants, that is, most easily of all the grasses.

148. He adapts this example to his purpose. Consider that he understood the clinging of man to God in this way to be the cause of earthly prosperity, just as water is the cause of the verdant color of the grass. This is because he thought that the good of man consisted in earthly prosperity. It is clear, however, that the good of man consists in the fact that man clings to God. Thus, he believed that because Job did not cling to God, his earthly prosperity was failing. This is certainly true about spiritual happiness, which is the true good of man, but it is not true of earthly prosperity, which is reckoned among the least important goods, as it serves as an instrument to the true happiness of man. So he adds, such are the paths of all those who forget God, and the hope of the hypocrite will perish. Here he adds two corresponding examples to the two examples mentioned above. Sedge requires clear water to become green and dries out when this is lacking. Rushes require water hidden in moist earth, and when this moisture is not present, dries up.

Likewise, there are some who perish; in his opinion, because they openly deny clinging to God in visible things. For instance, those who openly do deeds against God, which he represents as those who forget God. For men who are not afraid to do evil openly seem to have completely put off reverence for God and do not remember him. But there are some, according to his opinion, who perish because they do not cling to God in a hidden way. These are the hypocrites who pretend exteriorly to cling to God, but whose hearts cling to the earth. In speaking of the hypocrite, he talks about hope, and of those forgetting God he speaks about paths, that is, deeds, because the works of the latter are turned away from God, but the hope of the hypocrite is turned away from him.

149. He shows how the hope of the hypocrite perishes as he continues, his folly will not please him. Here we should consider that a hypocrite has a vain heart, indeed, for he neglects spiritual things and is only interested in things of time. He is satisfied as long as he succeeded well in temporal things according to his expectation. But if temporal things should be taken from him, then he must be displeased, because he does not have a true and stable heart respecting God. He says therefore, his folly does not please him, that is, he will be displeased when adversity comes, because he does not have a right heart respecting God. The care which he had for temporal things will be completely deficient. To show this he continues, his assurance is like a spider’s web, which means that the things in which he confided will easily be broken, like a spider’s web. For he did not confide in God’s help, but in the strength of his house, that is, his great wealth, his many relatives and things like this. But these easily fail him. So he continues, he will put his trust in the stability of his own house, for he placed the confidence of his stability in the prosperity of his own house, and yet he will not stand firm, because when divine help is no longer given him, these goods too will fail. When someone anticipates that tragedy may happen to him in the future, he prepares something to fall back on for himself and his house against the adversities. But even this will not help him, because he continues, he will prop it up, with those remedies against adversities, like supports are placed under a house which is in danger of falling, and yet he will not rise up, neither he nor his house, to the state of prosperity.

150. He applies the comparison which he used before about the rushes to this opinion which he has related about the frailty of confidence. For his trust seems to be related to rushes in two ways.

First, like the verdant color of the rush, which fades quickly when the sun comes out and the moist earth is dried. He expresses this idea, saying, it seems moist, namely, rushes, before the sun rises, which takes away its verdant color. And at its rising, of rushes, its buds blossom. For this plant seems to grow quickly and produce its own fruit. In the same way, the hypocrite seems to prosper, because fortune smiles on him in the beginning, but when the sun, that is, tribulation comes out, his prosperity quickly fails him.

Second, confidence may be placed in the rush in other ways, namely, either from being bunched together with many others, or from the firmness of the place where it grows, when it is born in a rocky place.

So he consequently says, its roots, of the rushes, were crowded together on a heap of stones, as the roots of many papyrus are intertwined together. He expresses the first idea with this.

He expresses the second idea, saying, and it will dwell among stones. So even a hypocrite can have trust in his own stability, not only founded in his own prosperity, but also in the great number of his relatives and domestics, or even because of the strength of the state or city in which he lives. But this trust proves vain to him as it does to the rush. For the text continues, if someone will pull it, the rush, from its place, the place will deny him and say: I do not know you. This means, “The rush is so uprooted from a place that no trace appears in the place; nor is the place disposed to receive the same rushes a second time.”

He next explains the reason for this, for this is the joy of his path (or of his life) that others may be brought forth from the earth again, as if to say, “The progress and life of the rush do not tend to abide in some place by natural desire towards this end, nor is it preserved through this outcome, namely, that the same number of rushes replace them as were uprooted, but that other of the same species spring up again. So it is also, when someone by death or in some other way is separated from the society of strong men.” He passes almost immediately into oblivion, as the Psalm says: I was delivered into forgetfulness as though dead in their heart (Ps 30:13). But society rejoices in those who replace him, as Qoheleth says, let another born in the kingdom be consumed by want. I have seen that all the living who walk under the sun hasten to the young man who takes his place (Eccl 4:14). These two passages are introduced into the argument to show that though the wicked may prosper for a time; nevertheless, it is not a firm prosperity in which they confide, but quickly passes away and should be accounted like nothing.

151. Consequently he shows what conclusion he intends to draw from all he said already, saying, God does not spurn a simple man, for he will not place him far from him so that he does not sustain one who clings to him in simplicity of heart. Nor does he lend his hand to the wicked, that is, he will not help them so their prosperity is confirmed. Yet Job could say, whatever you may say and you want to prove with analogies, I have experienced the contrary. For when I was simple, I suffered adversity, and my evil adversaries prevailed against me. Baldath wishes to disprove this, saying, until your mouth be filled with laughter and from your lips break forth a cry of joy, as if to say, “What I have told you is so true that you will experience it in yourself, but only if you will be simple in such a way that your happiness, which will follow from your prosperity, will be characterized by breaking forth in laughter and jubilation.” These usually accompany great rejoicing. Also, the contrary is true, for those who hate you will be covered with shame, for they will be openly confounded in various ways, so that in this way they will wear confusion like a garment. So that this would not seem impossible to someone because of the present prosperity in which they seemed to flourish, he continues, and the tent of the wicked will not endure. For the tent in which most of the men of the East customarily live and have their chattel and possessions can be understood to mean all those things which pertain to the prosperity of this present life. Consider that Baldath mentions the hypocrite and the simple man because he thought that Job was not truly holy, but a hypocrite. But if he will begin to be simple, he promises him prosperity in the future.

The Problem of Evil

God is almighty

9:1 Job spoke next. He said:

9:2 Truly I know this is so, and man is not justified compared to God.

9:3 If anyone will wish to argue with him, he will not be able to answer him one question for a thousand.

9:4 He is wise in heart and almighty in power. What man has resisted him and found peace?

9:5 He has moved the mountains, and they were ignorant whom he has destroyed by his anger.

9:6 He moves the earth from its place, and its pillars will be shaken.

9:7 He commands the sun and it does not rise, and he conceals the stars as though under seal.

152. Job spoke next. He said: Truly I know this is so. Blessed Job, in his answer above in which he had responded to Eliphaz’s words, seemed to have overlooked one argument which Eliphaz had proposed about the justice of God when he said, will man ever be justified in comparison with God? (Job 4:17) He rather seemed to have spoken almost contentiously with God when he said, am I the sea or a whale (Job 7:12), and how long will you not spare me (Job 7:19). So Baldath of Shuah replied to the argument of blessed Job, taking his starting point from a defense of divine justice and said, can God deceive judgment? (Job 8:37), and he ended his speech in the same vein, saying, God does not spurn the simple man (Job 8:20). So blessed Job shows in this next response, first, that he does not want to speak against divine justice, nor does he want to argue against God, as they suspected. This is what the text says, continuing: Job spoke next: truly I know this is so, namely, that God does not deceive judgment, and that he does not spurn the simple man. These were the propositions of Bildad. And I also know man is not justified compared with God. In this response, he answers what Eliphaz had said, will a man ever be justified in comparison with God?

153. Consequently, he shows a sign of how he knows this. When a man is just in comparison to another man, he can freely and securely argue with him, because justice and truth are made clear in mutual discussion. However, no man is secure when he argues with God. So he adds, if anyone will wish to argue with him, namely, man with God, he will not be able to answer him one question for a thousand. Truly, we should note that the greatest number which has a proper name is in our usage a thousand, for all the higher numbers are named as multiples of the lower numbers, for example, ten thousand, one hundred thousand. This happens reasonably, for according to the ancients, the species of numbers extend up to ten, and beyond this one repeats the first numbers again (1, 2, 3), and this fact is clear according to the names, whatever the truth of the matter. For the cube of ten is one thousand, for one thousand is ten times ten times ten. Thus Job chooses the number one thousand as the highest of the numbers, which designates for us every large determined quantity. When he says that man cannot respond to God, one question for a thousand, it is the same as if he were to say: no determined measure of number can express how much divine justice exceeds human justice, since the latter is finite but the former is infinite.

154. He shows as a consequence that man cannot approach God in any proportion in arguing a case when he says, he (God) is wise in heart and Almighty in power. For there are two types of dispute. There is one in which the dispute is carried on by argument, and this is done by wisdom. There is another when the dispute is carried on by force, and this depends on power. In both of these, God exceeds man, because in both his strength and wisdom he exceeds all strength and wisdom. Consequently, he shows both of these preeminences.

First he shows the preeminence of God in power, which he certainly begins to show in relation to men when he says, what man has resisted him and found peace? as if to say, “no one.” Note that man obtains peace in one way from someone who is more powerful, and in another way from one who is less powerful or his equal in power. For clearly, the more powerful acquires peace from the less powerful by fighting against him, as when a powerful king wages war against a rebellious subject in his kingdom, and after he obtains victory re-establishes the peace of his kingdom.

In the same way, a man sometimes obtains peace from someone who is his equal in power by fighting him. For although he cannot overcome him, he can still wear him out by his persistence in the fight, and lead him to sue for peace. But one never obtains peace from someone who is more powerful by resisting and fighting him, but by submitting to him humbly. Thus, an evident sign that the strength of God exceeds all human strength is the fact that no one can have peace with him by resisting him, but only by obeying him humbly. As Isaiah says, you will maintain us in peace. Peace surely which comes because we trust in you (Isa 26:3). However, the wicked who resist God cannot have peace, as Isaiah says, For the wicked, the Lord says there is no peace (Isa 57:21). He means this here when he says what man has resisted him and found peace?

155. Then he shows that the power of God exceeds all the power of natural things as much in higher as in lower bodies. He shows this in the lower bodies from the fact that he moves, by his will, those things which seem especially firm and stable among lower things. So among the mixed bodies, to which he alludes after man, the mountains seem to be the especially firm and stable things, to which the stability of the saints is compared in the Scriptures, according to the Psalm, they who trust in the Lord are like Mount Zion (Ps 124:1). Yet the Lord moves the mountains by his power, and he speaks about this, saying, he has moved the mountains. Even though he can certainly do this miraculously by divine power, since this seems a promise made to those with firm faith in Matthew, if you have faith and do not hesitate, if you will say to this mountain: rise and cast yourself into the sea, it will be done (Matt 21:21), and in Corinthians, if I have all faith to move mountains (1 Cor 13:2), yet the text seems to more fittingly refer to the natural course of things. For the order of nature demands that everything generated naturally is also corrupted at a determined time. So since the generation of mountains is natural, it must be that the mountains would naturally be destroyed at some time.

He calls this natural corruption of the mountains a moving, because the dissolution happens from some moving of their parts. Nor is it against reason that he attributes these things which happen naturally to divine power. Since nature acts for a given end, everything which is ordered to a certain end either directs itself to the end or is ordered to the end by some other being directing it. Therefore, a natural thing, which does not have knowledge of its end so as to direct itself to it, must be ordered to the end by some higher intelligence. The whole activity of nature, then, is compared to the intellect directing natural things to the end, which we call God, like the motion of the arrow is fittingly compared to the archer. Therefore, as the motion of the arrow is fittingly attributed to the archer, so the whole activity of nature is fittingly attributed to divine power. So if the mountains are corrupted by the activity of nature, it is clear that the stability of the mountain is overcome by divine power. Now sometimes it happens among men that a king conquers a strong city by his own power, and the more quickly and imperceptibly it happens, the more the king shows his power. The fact then that the mountains are moved especially attests to the divine power, since it happens almost immediately and imperceptibly, so that even those who live in the mountains cannot forecast their fall and perish as a result of it.

So he says, they were ignorant whom he has destroyed by his anger, as if to say, “God does such great things so suddenly that even those who live in the mountains cannot foresee them.” This is evidently because if they knew beforehand, they would take precautions and not be destroyed. He adds by his anger, to show that God sometimes regulates natural operations according to the order of his providence as a necessary means to punish the sins of man. He is metaphorically said to be angry with them because He is said to take revenge on them, which is the usual result of anger among men.

156. He passes from the mixed bodies to the elements. Among these the earth seems to be the most fixed and stable which, as it is the center of all motion, is unmoved. Yet sometimes it moves naturally because of gas which is contained within it in some of its parts, as the philosophers correctly taught. This is the theme he addresses when he continues, he can move the earth from its place, not completely as a whole, but he agitates parts of it, like in an earthquake. In this movement, even the mountains which are like the pillars based on the earth are struck violently, and so he continues, and its pillars will be shaken. By pillars can be understood literally columns and other kinds of structures, which seem to cling to the earth, and which are shaken about in an earthquake. Or one can understand by pillars the lower, deep, hidden parts of the earth, because just as the foundation of a building is set up firmly on pillars, so the stability of the earth proceeds from its center, to which all the parts of the earth naturally tend. Consequently, all the lower parts of the earth are the supports for the upper regions of the earth and are like pillars. So, since an earthquake proceeds from the deep regions of the earth, it seems to be like a violent shaking of the pillars of the earth.

157. Finally, he proceeds to the heavenly bodies, which also result from divine power. Consider that as the nature of the earth is to be unmoved and at rest, so the nature of the heavens is constant motion. Just as the power of the earth can be overcome clearly by divine power through the motion which appears in it, so the power of a heavenly body is shown to be overcome clearly by divine power, through the fact that the motion of the rising and the setting of the sun and the other stars is impeded. So he continues, he commands the sun and it does not rise. This certainly does not mean that the sun is in fact impeded from rising, since the motion of the sun is continuous. But the sun sometimes appears to human perception not to rise, for example, when the air is so cloudy that the rising sun does not appear to the inhabitants of the earth with its usual brightness. Since cloudiness of this kind happens by the action of nature, it is fittingly attributed to the divine command, which regulates the action of the whole of nature, as has been said (Job 9:5). It is clearly apparent that the statement that the sun does not rise should be understood to mean that the rising sun is hidden, from the next verse: and he conceals the stars as under a seal. For the stars almost seem to be concealed when the sky is so covered with clouds that they cannot be seen.

God is infinitely wise

9:8 He alone takes the measure of the heavens and treads upon the waves of the sea.

9:9 He made Arcturus, Orion, the Pleiades and the deep constellations of the South.

9:10 He makes great, unfathomable, marvelous things which cannot be numbered.

158. He alone takes the measure of the heavens. After blessed Job has shown the firm character of divine power, he here begins to show the depth of divine wisdom. However, he proceeds in an inverse order to the preceding one. Before, he began by showing the divine power in human affairs and proceeded to the heavenly bodies, whereas here, he begins with the heavenly bodies and proceeds to human affairs. He does this reasonably, for the wisdom of a maker is shown in the fact that he makes things which endure, and so, to show the wisdom of God, he begins from the creatures which are more stable, namely those manifesting divine wisdom more clearly. The power of someone’s strength is shown by the fact that he can change things from their condition, and so men are usually tested in lifting and hurling stones, by the size of the men they can pin to the ground, and things of this sort. On that account, since he was demonstrating the force of the power of God, he began from those things in which this change appears more clearly.

159. So, to show divine wisdom, he begins with heavenly bodies, saying, he alone takes the measure of the heavens. Note here that the wisdom of God seems especially praiseworthy in three things.

First, of course, in the fact that he can measure something great with his understanding and wisdom. He takes up this theme, saying, he alone stretches out the heavens: for in the extension of the heavens is expressed their greatness of quantity. Thus, God alone is said to have extended the heavens in as much as he alone could give the heavens such great quantity, measured by his wisdom.

Second, the wisdom of God appears praiseworthy in the fact that he reduces things which are variable and in uncertain flux to a certain order, and makes them subject to his guidance. To show this point, he says, and treads upon the waves of the sea. For the waves of the sea seem to be the most disordered things in themselves, in as much as they are born about, now here and now there, by shifting winds, and yet God treads upon them inasmuch as he subjects them to his government.

Third, the wisdom of God seems praiseworthy from the fact that God has established many things according to the reasonableness of his wisdom, things which appear marvelous to men, whose nature they cannot investigate. This appears especially in the position and disposition of the stars, which nevertheless have been fixed wisely and reasonably by God. He enumerates these marvels beginning with the North Pole and proceeding to the South Pole. So he says, he made Arcturus. Arcturus is a constellation in the heavens which is called Ursa Major and has seven bright stars which never set for us, but always circle the North Pole. Next comes Orion, for Orion is a very clear constellation in the sky because of its size and the bright clarity of its stars, which are found in Taurus and Gemini. Next comes the Pleiades, which are stars existing on the breast of Taurus, as it is called, and which are also very clear to the naked eye. The text continues, and the deep constellations of the South.

Here we should note that to those who live on the equator, if indeed there are people there, both poles are visible, since their horizon divides the equator at right angles. Thus, it is necessary that the horizon should transverse each pole at the equator. So both poles are visible to those living on the equator, as I have said. To those living north of the equator and going towards the North Pole, the North Pole is elevated above the horizon and the South Pole lies hidden in proportion to the distance they live from the equator. So to us who live in the Northern Hemisphere, the South Pole is never visible, and in the same way, the stars near it are hidden from us in direct proportion to the distance which we live from the equator. These are called the deep constellations of the South because they are hidden from us, as though hidden under the horizon.

160. Lest someone should believe that divine wisdom has manifested itself only in the things just explained, he shows next that God made many other similar things which cannot be numbered by us, saying, he makes great things, in which the wisdom of God appears praiseworthy, from the uniformity of their great size. This corresponds to the text already cited, he alone stretches out the heavens (Job 9:8). Unfathomable things, because men cannot discover them as a result of their instability, and yet they are still ordained by divine government. This corresponds to what he has already said, and treads upon the waves of the sea (Job 9:8). Marvelous things, whose natures men cannot consider, although they are made according to reason by God. This corresponds to what he already said, he made Arcturus, and so on (Job 9:9). The fact that he adds, which cannot be numbered, must be referred to each attribute, so that men cannot count the divine actions, but God can count them who makes all things according to number, weight, and measure (Wis 11:21).

Job cannot struggle against God

9:11 Should he come near me, I will not see; if he withdraws, I will not know him.

9:12 If he suddenly interrogates someone, who will answer him? Who can say to him, ‘Why are you doing this?’

9:13 He is God, whose anger no one can resist. Those who carry the earth bow down before him.

9:14 Am I great enough to answer him? And to address him in my own words?

9:15 Even if I were somewhat just, I will not answer him at all, but will rather ward off my judge by earnest prayer.

9:16 If I appeal to him and he hears my call, I do not believe he will listen to my voice.

9:17 For in the storm he will wear me away and even multiply my wounds without cause.

9:18 He does not permit my spirit to rest, and he will fill me with bitterness.

9:19 If it be a question of strength, he is the strongest; if correctness of judgment, no one dares to bear witness on my behalf.

9:20 If I want to justify myself, my own mouth will condemn me. If I show myself innocent, he will prove me wicked.

9:21 Even if I am simple, my soul will not know this and I will be weary of life.

161. Should he come near me, I will not see. Because blessed Job wished to affirm that he does not desire to argue with God, he showed the depth of the wisdom of God in natural things using many examples. Now, however, he wishes to show the profundity of the divine wisdom in human affairs.

Note here that three things pertain to the governor of human affairs.

The first is that he should dispense the precepts of justice and other benefits to those subject to him;

The second is that he should examine the acts of his subjects;

and the third is that he should subject those whom he finds guilty to punishments. In these three things he shows the immense profundity of divine power.

First, because he provides his benefits so deeply and with such finesse for his subjects that it cannot be grasped even by those who receive them. He addresses this theme when he continues, should he come near me, I will not see; if he withdraws, I will not know him. Note that in the Scriptures, God is said to come near to man when he bestows his benefits on him, either by illuminating his intelligence, exciting his love, or bestowing any kind of good on him. So Isaiah says, our God himself will come and save us (Isa 35:4).

On the other hand, God is said to withdraw from man when he withdraws his gifts or his protection from him. The Psalm says, why, O Lord, do you stand afar off? Why do you despise me in opportunities, in trial? (Ps 9:22). Now it happens that God sometimes permits trials or even some spiritual defects to happen to some, to obtain their salvation, as Romans says, all things work together for the good of those who love God (Rom 8:28). In this way, God comes to man to obtain his salvation, and yet man does not see him because he cannot perceive his kindness. On the contrary, God does not take away his manifest gifts from many men, and yet they turn them to their own destruction. So God is said to go away from man in the sense that man does not understand that he withdraws from him. Therefore, the depth of the divine wisdom appears in the dispensation of his gifts.

162. Second, the depth of divine wisdom is shown in the examination of human acts, because he so acutely and efficaciously scrutinizes them that no one can escape his examination through any sort of craftiness. He says this next, if he suddenly interrogates someone, who will answer him? God interrogates man when he leads him to examine his conscience, either by inspiring him interiorly or provoking him exteriorly, with rewards and punishments. As the Psalm says, God interrogates the just and the unjust (Ps 10:6). But man would sufficiently answer God when nothing was found in him which could justly be censured by God. This happens to no man in this life, as Proverbs says, who can say: my heart is clean; I am pure from sin! (Prov 20:9). He says clearly, if he suddenly interrogates someone, because if a space of time is given to man to respond, he can wash his sins away by repentance. For at times, it happens that someone is found remiss when he is examining the excesses of others, and is afraid that his own excesses will be examined by others in the same way. But God does not fear this so that he becomes easy‑going in the examination. For he has no superior who can judge his deeds, and so the question is added, who can say to him: why are you doing this, to chastise him.

163. Third, the depth of the divine wisdom is shown in the punishment of the guilty, because no cunning tactics or power can avoid the vengeance of God, wherever a man turns; as the Psalm says, where can I flee from your spirit, or where can I hide from your face? (Ps 138:7) He addresses this theme, saying, he is God, whose anger no one can resist. For anger, as attributed to God in the Scriptures, does not mean a movement of the soul, but vengeance. Consequently, he proves this, saying, those who carry the earth bow down before him. Those who carry the earth mean the celestial spirits, through whose ministry God divinely procures the good of the whole material universe, according to Augustine in De Trinitate (III, 4). These celestial spirits bow down before God because they obey him in everything, as the Psalm says, bless the Lord, all you his angels, his ministers who do his will (Ps 102:20). Since the angels obey God, it is clear that the whole course of corporeal things, administered by the angels, is subject to the divine will. So no creature can aid man fleeing from the divine vengeance; as the Psalm says, if I climb the heavens, you are there; if I descend to hell, you are there (Ps 138:8), and even more clearly, in Wisdom, the whole universe will fight with him against the foolish (Wis 5:21). The kings and princes of the earth who bow down before God can also be understood to be those who carry the world, according to Proverbs, kings rule through me (Prov 8:15), or, because even kings themselves cannot resist divine anger, from this he could conclude the same from the major about other things.

164. Therefore, after he has shown in many ways the immensity of the divine power, and the depth of the divine wisdom, he draws the conclusion to the proposition, namely that his intention is not to argue with God. He explains this when he says, am I great enough, as powerful and wise as possible, to answer him, that is, to answer the most powerful and most wise God when he interrogates me, and to address him in my own words. This means by examining his deeds and saying, why do you do this? (Job 9:12) as if to say, “I am not sufficient to argue with God, for argument consists in answering and making objections.” Sometimes, although one is not powerful or wise, he is still not afraid to argue with a judge, because of the security of his conscience. But Job excludes this reason for disputing with God from his case when he says, even if I were somewhat just, I could not answer him at all, with God examining me in defense of my own justice, but will rather ward off my judge by earnest prayer, not asking for justice, but for mercy. He says clearly, even if I were somewhat just, to show the uncertainly of human justice by using the words, even if I were. As St. Paul says, I have nothing on my conscience, but I am not justified in this (1 Cor 4:4). To show that the justice of man is insignificant and imperfect when related to the divine testing of it, he says, somewhat, following Isaiah, all our just deeds, in his sight, are like polluted cloth (Isa 64:6).

165. He shows the consequence of his prayer for pardon when he says, if I appeal to him and he hears my call, I do not believe that he would hear my words. For God sometimes does not hear someone’s prayer according to what he wishes, but according to what actually succeeds. Just like a doctor does not hear the plea of the sick man who asks him to take the bitter medicine away (if the doctor does not remove the remedy he knows to be health inducing, he nevertheless hears the actual advantage of the plea of the patient, because he induces the health, which the sick person greatly desires), God does not take away trials from a man set down in the midst of trial even though he prays for mercy, because he knows that trials are useful to final salvation. Thus, although God truly heeds him, nevertheless the man who set down in the midst of miseries does not believe that he is heard. He shows why he does not believe he is heard when he says, for in the storm, he will wear me away.

As is his custom, he now explains what he has said metaphorically, saying, and even multiply wounds without cause. To wear away is to multiply wounds, that is, trials. This wearing away is in the storm, in terrifying darkness, which he has said is without cause, namely, which is not clear and understood by the man who is afflicted. For if an afflicted man should understand the reason why God afflicts him, and that the afflictions are useful to his salvation, clearly he would believe that his prayer had been heard. But because he does not understand this, he does not believe that his prayer has been heard. So he not only suffers exteriorly but also interiorly, like an invalid, who does not know that he will achieve health from a bitter cure, would not only suffer from the bad taste, but also in his spirit. He continues, he will not permit my spirit to rest, for a spirit rests, although the flesh is afflicted, because of the hope of an end to the affliction, according to what the Lord teaches in Matthew, blessed are you when they utter evil against you, and later rejoice, for your reward is great in heaven (Matt 5:11–12). So when I am struck down exteriorly and I do not rest interiorly, he fills me with bitterness, interiorly and exteriorly.

166. Note that in the text, if I appealed to him and he hears my call (Job 9:16), he evidently has explained what he had said above in a more metaphorical way, should he come near me, I will not see (Job 9:11). For one should observe nearly always in the statements of Job, that things said in metaphor are clarified in subsequent texts. What he had said above in brief and summary fashion, am I great enough to answer him (Job 9:14), he explains in the next text in a more extended way, where he also assigns the reason why he does not answer, but rather, entreats his judge for mercy. Someone may answer a judge boldly for two reasons.

First, if the judge is a weak one, who cannot coerce the subject. He shows this is not the case here, saying, if it be a question of strength, namely, in God to coerce his subjects, he is the strongest, because he exceeds all strength.

Second, someone boldly responds to a judge because he has confidence in his case. This happens sometimes because he has many witnesses to testify on his behalf. But he shows that this is also not the case here when he says, if correctness of judgment, is required that someone is absolved by having many witnesses in his favor, no one dares to bear witness on my behalf. In fact, the intellect of man does not conceive that the justice of man could be greater than the truth of God which contradicts him.

Sometimes, however, although a man has no other witnesses to speak on his behalf, he is still confident in his case because he trusts in the testimony of his own conscience. Yet even the witness of conscience cannot prevail for men against the contrary accusation of God. He shows this in several degrees.

The testimony of conscience has three levels, the highest of which is when one’s conscience wants to render testimony that he is just, as Romans says: the spirit himself renders testimony to our spirit that we are sons of God (Rom 8:16). But this witness cannot stand fast against divine censure. He therefore says, if I should want to justify myself, that is, if I want to say that I am just, when God instead is objecting that I am unjust, my own mouth will condemn me, for it will render me worthy of condemnation for blasphemy.

The second level is when someone, although he does not presume that he is just, still does not find fault with himself in his conscience for some sin, as Corinthians says, my conscience convicts me of nothing (1 Cor 4:4).

But this witness cannot stand against God either, and so he says, if I show myself innocent, that is, if I want to show that I am without sin, he will prove me wicked, in that he will show sins, of which I am not conscious, to myself and others. For the Psalm says, who understands his crimes? (Ps 18:13).

The third degree is when someone, although he might be interiorly conscious of sin, still takes for granted either that he had no evil intention or that he did not do it from malice and deceit, but from ignorance and weakness. But this testimony also does not stand for man against God. So he says, if I am simple, without the deceit and duplicity of a depraved intention, my soul will not know this. For man is unable to discern the fluid motion of his affection, both because of its variation and the mingling and impulse of many passions. Because of this, Jeremiah says, the heart of man is wicked and inscrutable. Who will understand it? (Jer 27:9). It is because of the ignorance of these sorts of things that man knows neither himself nor his state, and life is rendered wearisome, even to the just. So he says, and I will be weary of life.

The cruel lot of the just and the wicked

9:22 I have said one thing: he destroys both the innocent and the wicked.

9:23 If he scourges, let him kill at the same time; and let him not laugh at the punishment of the innocent.

9:24 The earth is given into the hands of the wicked man; he covers the face of his judges. If it is not he, then who is it?

9:25 My days pass swifter than a runner; they have fled away and they have not seen the good.

9:26 They move on like ships laden with fruit; like the eagle swooping down on its prey.

9:27 If I say: I will speak so to no avail; I alter my countenance entirely and I writhe with pain.

9:28 I was anxious about everything I did, knowing that you do not spare anyone who is delinquent.

9:29 If, however, I am so wicked, why have I labored in vain?

9:30 If I were washed as with the waters of snow, and my hands shine as though very clean,

9:31 yet you will dip me in filth and my clothing will deprecate me.

9:32 For he is not a man like myself that I should answer him, and he cannot be heard in judgment with me as an equal.

9:33 Nor is there anyone who can evaluate both our arguments, who could lay hands on both of us.

9:34 May he withdraw his rod from me and let terror of him not frighten me!

9:35 I will speak and not be afraid of him; nor can I answer him when I am afraid of him.

167. I have said one thing. After blessed Job has shown that it is not his intention to argue with God, he proposes the principle issue in dispute between him and his adversaries. For Eliphaz had said that punishments from God are only sent for sins. Job had spoken against this in his first response. Since Baldath had tried to support the opinion of Eliphaz, Job repeats his opinion a second time, saying, I have said one thing: he destroys both the innocent and the wicked. By this he seems to mean, “Death is inflicted by God not only on sinners, but also on the innocent, which is the greatest of the present punishments.” So, what you say is not true, namely, that man is only punished by God for his own sins. Deuteronomy teaches that death comes from God, I give death and I will give life (Deut 32:39). But although death is commonly inflicted by God on everyone, one thing which seems most severe is that the innocent experience many adversities in this life besides the death which is common to all. He now intends to investigate the cause of this. So he then says, if he scourges, let him kill at the same time, saying in effect, “Granted that the scourge of death is common to all, still, it seems reasonable that the innocent, who are not guilty of their own sins, should not be inflicted with any other punishment besides the death which is due to the original sin. For if, as you [the friends] say, there is no other reason why someone can be justly inflicted with punishment except sin, whereas clearly, the innocent suffer punishment in this world, it seems to follow that they are punished without reason, as though the punishments themselves pleased God.” So he says, and let him not laugh at the punishments of the innocent, for we ordinarily laugh about those things which please us in themselves.

168. If it is unfitting that the punishments of the innocent please God in themselves, and yet the innocent are frequently found to be punished on earth, another conclusion which is equally unfitting seems to follow, that is, that punishments of that sort do not proceed from divine judgment, but from the malice of some evil ruler who has power over the earth and punishes the innocent. So he continues, the earth is given into the hands of the wicked, as if to say, “If the punishments of the innocent who are still punished on earth are not pleasing to God in themselves, it is necessary to conclude that God has committed the rule of the earth to some evil person, from whose iniquity judgment is perverted on earth, so that the innocent may be punished.” He expresses this when he says, he covers the face of his judges, that is, he obscures their reason, either with concupiscence, hate or love, so that they do not follow the truth of judgment in judging. If it is not he, that is, the wicked man to whom the earth has been committed who causes the punishment of the innocent, then who is it? that is, who is the cause of the punishment.

For supposing your position that sin alone is the cause of the present punishments, God cannot be the cause of this, as he has already demonstrated. He expresses this when he says, the earth is given into the hands of the wicked. This is certainly true, in a sense, inasmuch as materialistic men remain under the power of the devil, as one text says: he who commits sin is the slave of sin (John 8:34). However, it is false, strictly speaking. For the dominion of the earth is not absolutely given over to the devil, so that he can freely do what he likes on it. Whatever he is permitted to do proceeds from divine disposition, which dispenses everything from a reasonable cause. So the very fact that the innocent are punished does not absolutely depend on the evil intention of the devil, but also on the wisdom of God who permits it. Therefore, if sin is not the cause of the punishment of the innocent, it is insufficient to reduce it to the malice of the devil, but one must also find some reasonable explanation for God permitting it. So he clearly shows this, saying, if it is not he, then who is it? as if to say, “If the evil will of the devil is not the sufficient cause of the punishment of the innocent, one must investigate another cause.”

169. To investigate the reason why the innocent are punished in this world, he first proposes the harm which he has experienced in the loss of his goods, and shows the fickleness of the present prosperity using a simile with those things which appear most fleeting in this world. Note first that different people have different relationships to the prosperity of this world. Some men have it as an end, because they hope for nothing beyond this. This seems to be the opinion of those who declare that all rewards and punishments are in this life. Such men do not go beyond the prosperity of this world, but the prosperity of this world escapes from them when they lose it. Some, however, among whom Job was included, do not place their end in the prosperity of this world, but aim at another end. They pass up the prosperity of this world more than they are passed up by it.

Three things are required for someone aiming at an end.

The first is that they fix their heart in nothing else which might delay them from the end, but hasten to attain the end. So he gives as his first example a runner who aims at the end of his course so that he does not tarry along the way. So he says, my days pass swifter than a runner. In this he shows both the frailty of the present fortune and his intention to pursue something else. They have fled away, as if repose for the heart is not found in the things of this world. The text then continues, they have not seen the good, namely, to which my intention was borne, which is the true good. Therefore, I do not count myself rewarded for justice, because if you [the friends] think the present prosperity is a reward, I have been punished, as an innocent man, because this has been taken away.

Second, when one pursues some end, he must acquire for himself those means which are capable of attaining the end, just as one who desires to be healed must acquire medicines by which he can be cured. In the same way, he who wishes to reach the true good must seek those virtues by which he can acquire that end. So he then says, they move on like ships laden with fruit. Two things are demonstrated in this verse: the frailty of present fortune, because ships laden with fruit hasten to sell it to keep the fruit from spoiling by delay, and the enthusiasm in tending to an end. This is as if to say, “My days have not gone by empty, but I have collected virtues with which I am aiming at experiencing the end in effect.”

Third, there remains the actual experiencing of the end, and so he says, like an eagle swooping down on its prey, which he uses as an explanation for the first two things. For the eagle is a bird of swift flight, and is especially fast when it is driven on by hunger and has the prey by which it renews its existence as a goal.

170. Because his adversaries thought he was presumptuous, as in these words he had implied that he was just and innocent, he begins to confer with God about his innocence, for God alone can judge the conscience. So he continues: if I say, in my heart, I will speak so to no avail, claiming that I am just and innocent, I alter my countenance entirely, from the assurance which I began to feel about my innocence to the anxiety in searching for my sins, and I writhe with pain, reflecting in examining my conscience, lest perhaps I will be punished for some sin. He then expresses the cause of his pain, saying, I was anxious about everything I did. For the cause of pain is great for someone when he has great anxiety about some one thing, and yet he falls in the very thing he tries to avoid. However, he experiences great anxiety about everything he does, fearing, lest he will fall away from justice in some way. This is what he means when he says, anxious about everything I did. The reason why he was so anxious about everything he did was fear of the severity of divine judgment. So he says next, knowing that you do not spare anyone who is delinquent, unless he be converted, because, as the Psalm says, unless you will be converted, he will brandish his sword (Ps 7:13). If however, after such great zeal for innocence, I am so wicked, that I merit to be punished with such great punishments from God, why have I labored in vain, namely, with such great anxiety to maintain my innocence? For he labors in vain who tends, by his labor, to an end which he does not attain.

171. But since man’s purity, however great it can be, is found wanting under divine scrutiny, he shows as a consequence that when he says that he is pure and innocent, he understands himself to be pure and innocent as a man, not as though he were lacking in nothing from the standpoint of the righteousness of divine justice. Know that there are two kinds of purity: one is of innocent man, the other is of the repentant man. Both of these are imperfect in man if he is compared to the perfect righteousness of the divine standard. He speaks about the purity of the repentant, saying, if I were washed, if I will be zealous to cleanse myself from my sins, as with the waters of snow, which are said to be very cleansing. He speaks about the purity of the innocent when he says, and my hands shine as though very clean, that is, if in my works, which are designated by the term hands, no uncleanness would be found, but the bright clarity of justice would shine from them.

However, he uses the expression, as though very clean, to suggest that perfect cleansing cannot exist in man. He says, I will be cleansed, yet you will dip me in filth, because I will be shown to be filthy compared to your justice, and convicted by your wisdom. For there is always some defect found in human works. Sometimes this results from ignorance, because of the weakness of the intellect, but sometimes from negligence, because of the weakness of the flesh; sometimes from the infection of some affection for earthly things even mingled with good works, because of the mutability of the human heart, which does not persevere, fixed always in the same state. So there is always something in human works which is deficient from the purity of divine justice. When someone is unclean, who nevertheless has shown some exterior manifestation of justice, the signs of justice which appear in him exteriorly do not suit him. So he then says, and so my clothing will deprecate me, for exterior works are designated as garments because they wrap someone round about; as Matthew says, they will come to you in sheep’s clothing (Matt 7:15). Clothes, then, deprecate someone when the exterior works of a man who pretends to be just are not in accord with his interior desires.

172. He shows next why, no matter how pure he is, he cannot defend himself for being convicted as impure by God because of two things in which God excels in man. These are the purity of his justice and the authority of his majesty.

As to the first, he says, for he is not a man like myself that I should answer him, as if to say, “If any man wants to convict me of impurity, I would be able to resist him, if he should charge me with things he thinks cannot be preserved in man concerning the perfect purity of justice. But I cannot respond in this way to God, for there is no defect found in him.”

As to the second, he says, and he cannot gain a hearing with him as an equal. For when two men contend with each other, they can have a judge who examines both arguments. But, for two reasons, there can be no arbiter between God and man.

One reason is because a judge must have a higher wisdom, which is like the standard according to which the arguments of both parties are examined. It is clear, however, that divine wisdom is the first standard, according to which the truth of all things is examined. Because of this, he then says, nor is there anyone who can evaluate both our arguments. He means here that there is no one superior to God from whose greater wisdom divine wisdom can be corrected.

Another reason is because there must be a greater power in the judge by which he can sanction both parties. Job excludes this quality, saying: who could lay hands on both of us, that is, coerce both, for this is excluded by the immensity of divine power, which he has already demonstrated.

173. Since, as has been said, he intends to investigate why the innocent are punished in the world, he shows in conclusion what could impede him from this investigation, and with what intention he wishes to make this investigation. He could be impeded from this investigation by two things.

First, by the affliction from which he was suffering. For men whose minds are occupied with sorrow are not able to investigate accurately. He refers to this, saying, may he withdraw his rod from me.

Second, from the reverence which he had for God. For men sometimes omit to investigate things which pertain to God from the reverence which they have for him. As to this he says, let terror of him not frighten me. He means, “May he grant my spirit rest from the affliction which I suffer, and not impute irreverence to me because I debate about divine things. Therefore, I will be able to investigate,” and so he continues, I will speak and not be afraid of him, that is, not being frightened by him. Nor can I answer when I am afraid of him, that is, when I hold myself back from investigating something because of reverence for him. Note that the fear of God sometimes does not restrain those fearing God from investigating divine things. This is the case when one investigates divine matters from a desire to know the truth; not to comprehend the incomprehensible, but always with the rudder that one submits one’s intelligence to the truth of divine things. However, they are restrained by the fear of God lest they seek to investigate divine things, willing to comprehend them and not regulating their intellect with divine truth. So, by these words, Job intends to show that with this rudder he is investigating things which pertain to divine providence, so that he may subject his intellect to divine truth, and not oppose divine truth, which would be against the reverence for the fear of God.

The Special Problem of the Suffering of the Just

Job returns to himself: the creator does not deny his creature

10:1 My soul is weary of my life, I will unleash my eloquence against myself, I will speak from the bitterness of my soul.

10:2 I will say to God: Do not condemn me. Tell me why you judge me so.

10:3 Does it seem good to you to calumniate me, to chastise me, the work of your hands, and to aid the plot of the wicked?

10:4 Are your eyes made of flesh? Or do you see like a man sees?

10:5 Are your days like the days of a man? And are your years like man’s time,

10:6 that you should interrogate me about my evildoing and examine my sin?

10:7 Know that I have done nothing wicked since there is no one who can take me from your hand.

10:8 It was your hands that made me; they fashioned me wholly round about, and so do you cast me down unexpectedly?

10:9 Remember, I beseech you, that you have made me like clay, and will you grind me to dust?

10:10 Did you not pour me out like milk and curdle me like cheese?

10:11 With skin and flesh you clothed me; with bones and sinew knit me together.

10:12 You gave me life and mercy and your visitation guarded my spirit.

10:13 Although you hide these things in your heart, yet I know you remember everything.

174. My soul is weary of my life. Job earlier proposed that both the innocent and the unjust are assailed by trials in this world, and touched upon one reason which he could think of for the punishment of the innocent, namely, that the earth, as if forsaken by God, had been exposed to the almost evil will of an iniquitous power, which punishes the innocent at will. He showed that this explanation was not true because there was something clearly unfitting in that argument. Then he asked who was the one who punishes the innocent and why. He intends now to pursue this question. Before proceeding to this investigation, however, he shows from what point of view he is speaking. For he is speaking in the person of the afflicted man, according to the conceptions which sadness supplies him. So he first speaks about the weariness which he suffers in this life because of the tribulations which he is suffering. These render life itself wearisome in proportion to their depth. For although living is enjoyable in itself, living in anguish is wearisome. So he says, my soul is weary of my life. For just as a man who finds his life enjoyable chooses to live, so a man who finds life burdensome tries to deprive himself of life. For this reason he adds, I will unleash my eloquence against myself. Something which is destructive to someone is against him. A man therefore speaks against himself when he chooses to be deprived of life.

But he clearly says, I will unleash, for many times a man suffers some disturbances in his heart because of passion, either of sorrow, desire, anger, or the like, but he still controls all these movements by reason, so that he does not express them externally by word. However, when his reason wishes to show what it is suffering internally, it produces the hidden disturbances in words, and then reason is said to unleash eloquence which was previously kept hidden internally. To express this he says, I will speak from the bitterness of my soul, as if to say, “The words which I will reveal externally show internal bitterness,” giving us to understand that he speaks in the persona of the bitter man. But lest this unleashing of speech again be interpreted as reason being overcome by sorrow, he adds, I will say to God: do not condemn me. For when reason is overcome by passion, man murmurs against God and at times goes so far as blasphemy. But when reason remains rightly ordered amid tribulations, one submits himself to God and expects the cure to come from him, saying, do not condemn me. At the same time, he addresses the resolution of the question. Since the author had asked above (Job 9:24) what was the cause of the punishment of the innocent in the world, he here at last confesses that God is the author of punishment when he begs that he not be condemned by him, as Kings says, the Lord brings death and gives life (1 Sam 2:6), the text by which the heresy of the Manicheans is refuted.

175. With these premises, and supposing that God is the author of punishment, he inquires about the cause of his own punishment, saying to God, tell me why you judge me so, that is, help me understand the reason why I am punished by you. For he knew that the investigation of reason cannot arrive at the goal of truth unless God divinely teaches it. Man must know the cause of his punishment, either to correct himself or to endure the trials with more patience. He proceeds to investigate the question with a kind of disjunction: it is necessary that one who suffers is either innocent or a sinner. He first proceeds supposing that he is innocent.

Because we come to the knowledge of divine things through human ones, he proposes two ways the innocent are sometimes condemned by human judgment.

176. The first way is because of the malice of the one meting out the punishment. There are three ways in which punishments are inflicted on the innocent from this cause. Sometimes they heap calumnies upon the innocent through cunning. On this theme he says, does it seem good to you to calumniate me? Sometimes, however, they oppress them by violence, and he expresses this, saying, and to chastise me, the work of your hands? Sometimes they do not cause the innocent to suffer for their own interest, but since they inordinately love evil men, they even help them in the persecution of the innocent. Therefore, he adds, and to aid the plot of the wicked? Consider carefully, however, that sometimes one and the same thing can be both good and evil in different natures. For a dog to become angry is something good; but for a man to become angry is something evil. No one in his right mind entertains any doubt as to whether God does anything from an evil intention. For there cannot be anything evil in the highest good.

But there may be something evil in man which belongs to divine goodness, such as not being merciful, inasmuch as mercy implies passion, is something blameworthy in man. Yet divine goodness requires it because of its perfection. It is clear that the three actions cited—to calumniate, to chastise, and to aid the counsels of evil men—are evil in man. So he calls into the question whether they can be goods in God. He does not ask then, do you calumniate me or do you oppress? but does it seem good to you to calumniate me and to chastise, as if supposing as a certainty that God never does anything unless it seems good to him, and this is truly good. Likewise, note here that no one imputes those things which exist naturally to fault or evil. For it is natural that each thing destroy its contrary; thus God, too, who is good in highest degree, hates those things which happen contrary to him, and destroys them. The Psalm expresses this, you hate all who do evil and you will destroy them (Ps 5:7). If, then, men were not made by God but by some contrary principle, as the Manicheans falsely claimed, it would seem good that God would chastise men on their own account.

To exclude this possibility, he does not simply say, to oppress me, but he adds, the work of your hands. Also, it would seem good that God would fulfill the wills of the just. However, those who will to calumniate and oppress innocent men are not just, but wicked, and especially if they should will this not from ignorance, or accidentally, but from deliberate, premeditated choice. So, since he supposes himself to be innocent in the first part of the debate, it follows that those who wish to oppress him or to calumniate him from deliberation are evil. He therefore clearly says, and to aid the plot of the wicked?

177. After removing this cause, because this cannot seem good to God, since Job is the work of the hands of God, and since his enemies who oppress him are shown to be evil, he next proceeds to the second way in which the innocent are sometimes afflicted in human judgment. Sometimes, when someone innocent is falsely accused before a judge, the judge, acting according to justice, subjects him to torture to discover the truth.

The causes of this are three defects in human knowledge.

The first is because all human knowledge proceeds from sense, and because the senses belong to the body and are about corporeal objects, a judge cannot know the interior conscience of the accused. He excludes this from God as a possibility when he says, are your eyes made of flesh? This is as though he were to say: do you see through the corporeal senses that you see only corporeal things and cannot know interior things? He uses the eyes because the sight exceeds all other senses in man.

The second defect is that man cannot understand even all corporeal things through the bodily senses. For he cannot know what happens in things far away or removed from him. He shows this is not the case with God when he says, or do you see like a man sees, in that you cannot know what happens everywhere, even things which are hidden?

The third defect of human knowledge is from the nature of time, both because his knowledge increases from day to day and also because, through the passage of time, he forgets those things which he knows, so it is necessary for him to learn by repetition, as it were. He then shows this is not the case with God, saying, are your days like the days of a man? in that your knowledge increases from day to day. And are your years like man’s time, in that you forget in the course of time. He continues, that you should interrogate me about my evildoing and examine my sin, to investigate through tribulations if I have sinned in work, or am evil by thought, like men investigate criminal guilt using torture. So, after the investigation of this sort is completed, and you find no sin in me, you will know that I have done nothing wicked, as though you could not know this otherwise than by ferreting out my crimes using torture. You do this freely and without contradiction, since there is no one who can take me from your hand. For sometimes judges fail to discover the truth using torture while those who ought to be tortured are taken out of their hands.

178. He had already stated that he is a work of God’s hands, to show by this that it cannot seem good to God to oppress him because of what he is, as though he delighted in his suffering. He clearly explains now what he had merely stated as a given before: it was your hands that made me. To preclude someone from accepting the heresy of the Manicheans, that the soul of man was made by God, but the body was formed by a creator contrary to God, he continues, they fashioned me wholly round about. He says round about because the body seems to be round about the soul like a garment is to the one wearing it, or the house is to the householder. He says wholly to refer to each member of the body. He says they fashioned to allude to the fact that man is said to be formed from the slime of the earth. The hands may be interpreted as the divine operation, and so he uses the plural, hands, because, although there is one divine power operating, its operation is nevertheless multiplied in many effects, both because of the diversity of the effects, and also because of the variety of mediate causes, through the mediation of which he produces his effects.

He says then, and so will you cast me aside suddenly? because it seems sudden when someone who produces something corrupts it without clear cause. When someone creates something, he wills it to exist; indeed, he made it to exist. Someone who destroys something wills it not to be. So it seems that if someone destroys something which he made before, he seems to have suddenly changed his mind, unless some obvious and completely new cause arises which makes it clear that what was to come about, now should be corrupted. But there can be no sudden change of will like this in God, and so he asks almost in surprise, and so will you cast me aside suddenly? He seems to say, “It seems unfitting for you now to destroy without cause someone you earlier made.” Or the words, it was your hands that made me, can refer to the constitution of the substance and the words; they fashioned me wholly round about, can refer to those things which modify the substance, whether they are the goods of the soul or of the body, or of exterior chance.

179. Since his general position was that he had been formed and created by God, he proceeds in detail to the manner of his creation, comparing himself with someone who wants to remember something which he seems to have forgotten. For God seems to have forgotten the benevolence which he had toward his creation when he exposes it to corruption. He is like one who forgets; the Psalm expresses the same idea, how long, O Lord, will you forget me in the end (Ps 12:1), and also, remember, I beseech you, that you have made me like clay.

Here we should note carefully that he recalls two productions of man.

The first is the first institution of nature, which alludes to what Genesis says, God formed man from the slime of the earth (Gen 2:7), and so he says, you made me like the clay. Here he also seems to refer to the composition of man from primary elements. Since it was also said to the first man, you are dust and to dust you shall return (Gen. 3:19), he says as a consequence, and will you grind me to dust, which also befits the nature of matter. What is generated from earth according to nature is fittingly resolved back into the earth. From this, someone might wonder, since it seems greater to form a man from the earth than to retain men already formed in being so that he does not revert to the earth, why God, who formed man from the dust permitted him to return to the dust. The question is whether this is only a result of the necessity of matter, that man has nothing more than other things formed from the earth, or whether it is a result of divine providence punishing man for some fault.

180. Next, he treats the making of man with reference to the propagation by which man is generated from man. Note here that he attributes every work of nature to God, not so as to exclude the operation of nature, but in the way things done through secondary causes are attributed to the principle agent. Similarly, the operation of the saw is attributed to the carpenter. The fact that nature operates comes from God, who instituted it for this purpose.

In the generation of man, first comes the release of the seed, and to express this he says, did you not pour me out like milk? Seed is the product of nourishment, like milk.

Second, the physical mass is formed in the womb of the woman, and he expresses this, saying, and curdle me like cheese? For the seed of the male is related to the matter which the female furnishes in the generation of man and other animals like rennet is related to the generation of cheese.

Third, the distinction of the organs takes place. Their strength and consistency comes from the nerves and bones, encased externally by skin and flesh. So he says, with skin and flesh you clothed me, with bones and sinews knit me together.

Fourth comes the animation of the fetus, and this is especially true in the case of the rational soul, which is not infused until after organization. Certain seeds of virtue are divinely infused together with the rational soul in man, some common to all, and others special to the individual. For this reason, some men are naturally disposed to one virtue, others to another. Job says further on, mercy grew in me from my infancy and came forth from the womb with me (Job 31:18). He therefore says here, you gave me life and mercy.

Last comes the conservation of life, both in the womb of the mother, and after leaving the womb. This conservation is partly due to natural principles and partly to gifts of God which are added over and above nature, pertaining to the soul, the body, or exterior goods. Expressing this theme, he says, and your visitation guarded my spirit. For according to the language of Scripture, as God is said to draw back from someone when he withdraws his gifts from him, so he is said to visit him when he bestows his gifts on him.

181. To preclude someone thinking, because he had said, remember, I beseech you, that you made me like clay, that he was of the opinion that God could forget, he excuses himself concerning this language, saying, although you hide these things in your heart, I know that you still remember the whole universe. For God is said to hide something in his heart like a man when he does not show by external effect what he has in thought or in affection. So he says that God hides these things in his heart because he does not externally show in effect that he recognizes him as his own creation, him whom he casts down so suddenly.

Is Job blameworthy?

10:14 If I have sinned and you have spared me for a moment, why did you not allow me to be cleansed from my iniquity?

10:15 If I am unjust, woe is me! And if I am just, I will not lift up my head, drowned in unhappiness and despair.

10:16 Because of my pride, you will capture me like a lioness and again you will torment me wondrously.

10:17 You set up witnesses against me, you redouble your anger against me, and punishments battle against me.

182. If I have sinned and you have spared me. Job sought the cause of his punishment in what he said before, based on the supposition that he was innocent. Here he proceeds to inquire whether he is punished because he is a sinner. To show first that he is not punished for sin, he uses the following argument. If he had committed sin, he must have sinned most in the time of his prosperity. But if sin is the only reason why some suffer adversities in the present, given the presence of the cause, the effect must follow. Therefore, immediately after someone sins, adversity must follow. However, it is clear that Job preserved the same manner of living in the times of his prosperity. If he sinned living in this way, then he had sinned for a long time before he suffered adversity. So, since adversity did not immediately follow after sin, it must be that God spared him for that time, because he did not bring any adversity on him. To say that God again imputes as fault a sin which God had tolerated seems unfitting. Therefore, it does not seem that he is punished now for a sin which he committed before. He speaks to this theme when he says, if I had sinned, in the time of my prosperity, and you have spared me for a moment, by not immediately causing adversity for me, why did you not allow me to be cleansed from my iniquity? This is as if he said, “Why did you think I was pure in pardoning my sins at first in order to punish me later, as though I were not pure?”

183. He also adds another argument as a consequence, which is this: if sin is the whole cause for the adversities of the present life, it would follow that the just would not suffer adversities in this world like sinners do. However, it is common experience that adversities are universally suffered by both the just and by sinners. This is just what he says, if I am unjust, woe is me! because I suffer adversities; and if I am just, either I was that way earlier, or only now became so, I will not lift up my head, and pretend to be free from sorrow because of it. I speak as one existing drowned in affliction from sorrow, and despair, from need and confusion. By drowning he refers to the abundance of his affliction and misery, and he seems to say this against the words of Eliphaz and Baldath who had said that if he were converted he would be freed from adversity (Job 5:18, 8:5). Against this he says that even if he were justified, he would still not be free from misery, although he has been sufficiently punished for his past sins, if there were any. He shows this using the term of misery and affliction.

184. Because Eliphaz imputed the fact that he said he was innocent to pride, he then says, because of my pride, you will capture me like a lioness. For Eliphaz had already referred to Job, saying, the roaring of the lion and the voice of the lioness and the teeth of the lion’s whelps are broken (Job 4:10). Therefore he says, because of my pride, you will capture me like a lioness, as if he should say, “You make me to be reckoned by those who hear my words like a lioness because of pride.” The fact that he was considered evil for that reason was, for him, a further punishment beyond the first one. So he continues, and again you will torment me wondrously, for you first afflicted me by taking away things and wounding my body, and now you have returned again and torment me through my friends. This is cause for wonder because I ought to receive consolation from my friends. Or he says this because a man is most tormented when he is derided by his friends. He shows the type of torment this is, continuing, you set up witnesses against me. For Eliphaz and his companions made a pretense of defending the justice of God, and in this they wanted to stand like witnesses to speak on behalf of God and attack Job to convict him of sin, or so it seemed to him. Therefore, you multiply your anger against me, that is, the effect of your anger when you punish me in so many different ways, and your punishments battle against me, when they assault me with authority and without contradiction. For soldiers normally capture with royal authority and without contradiction anyone who is thought to be a criminal.

Job desires a respite

10:18 Why did you take me from the womb? Would that I had perished so that no eye would see me in my mother’s womb.

10:19 I would have been as though I had not been, carried from womb to tomb.

10:20 Will not the short span of my days finish quickly? Therefore deliver me. Leave me for a little while to myself, so that I may find a little comfort in my pain

10:21 before I go away; and I will not return to the land of gloom, covered with the mental dullness of death;

10:22 a land of unhappiness, a land of shadows; of death and confusion where one dwells in everlasting terror.

185. Why did you take me from the womb? Job had finished his investigation with the statement that he has suffered a great many tribulations regardless of the fact that he is just or unjust. He wants to ask if this can be true to disprove that God rejoiced in his tribulation. It would seem unfitting that someone would cause an effect as his own just to treat it evilly, because every agent intends the good in its effect. This supposes, however, that he is the work of God, as he made clear in the foregoing arguments (Job 10:3–4). So he asks him, why did you take me from the womb, meaning, “Did you cause my birth in order to subdue me with trials?” As someone could object that, absolutely considered, it is still better to exist even in tribulations than not to have been born at all, he rejects this opinion, saying, would that I had perished, in my mother’s womb, so that no eye would see me, so as not to suffer shame from the great evils which the eyes of man contemplate in my existence. If I had perished in my mother’s womb, I would still have had the dignity of existing, without the unhappiness which I suffer while existing. He speaks about this, saying, I would have been, as a participant, because I would have participated in what is good in existing, as though I had not been, free from the evils of this, like as though I had never existed. For the dignity of man’s being does not consist in being preserved in existence perpetually. Rather, at length, as man dies and is carried to a tomb which is prepared for the dead, so that his memory may remain after death in some way. I would not be without even this, and so the text continues, from womb to tomb.

186. There is no one who delights in the torments of another who is so cruel that he would not give him at least a brief respite from his affliction. So, even if one supposes that God was not the cause of the birth of man, the days of man are still short, especially in comparison with the eternity of God. Man expects even that brief time will end quickly when he has passed a great part of his life. This is what he says now, will not the short span of my days, because all the days of my life are few, finish quickly, when I have already lived a great part of that short span? Would it not be a sign of greatness to stop persecuting me for the rest of my days, and so he concludes, therefore, deliver me. If it seems difficult for you to not afflict me for at least one hour, it is certain that even after you cease to afflict me, there will be no cause for joy remaining for me, but only cause for grief. He continues on this theme, let me find a little comfort in my pain, which I feel from the blows I am suffering. He says this because he still considered himself to be struck hard as long as his friends reproved him. He spoke about this when he said, you set up witnesses against me (Job 10:17).

187. But one could object: you should be afflicted even more here for the little time remaining to you, so that when you go from here, you will really find consolation.

This can be interpreted in two ways.

In one way, by returning a second time to this life. He excludes this, saying, before I go away, namely, in death, and I will not return to live again.

This can be explained in two ways.

In one way, it means that he will not return to the same kind of life as some have falsely maintained. A better interpretation would be that he is speaking in the manner of a disputation, adopting the point of view of his adversaries before he explains the truth (Job 14:13; 19:25). In a subsequent chapter, Job will clearly give evidence about the truth of the resurrection. In all the foregoing, therefore, he speaks about the resurrection, supposing the opinion of those with whom he argues to be true, for they do not believe that there is any other life but this one. They think men are either punished or rewarded only in this life for the evil or the good things which they do.

In another way, he could expect consolation after the end of this life in the state of death itself. But he rejects this, saying, to the land of gloom, where I will go after death.

188. This can be explained in two ways.

In one way, it can be interpreted to express the hell to which the souls of all men, even the souls of the just before Christ, descend. Although the just do not suffer sensible pains there, but only darkness, the others suffer both pains and darkness. But since Job had spoken as if there were a doubt whether he himself were just or a sinner, as his friends unjustly accused him (in fact, he was just), he describes hell in a way common to both the good and the wicked. If hell is considered in this common sense, it is called a land of gloom, because it lacks the clarity of the divine vision. It is said to be covered with the mental dullness of death, the mental dullness because of original sin, leading to death. It is said to be a land of unhappiness because of the punishments which those condemned there suffer. It is called land of shadows because of the darkness of actual sins which entangle the wicked. A shadow is said to be there, that is, a likeness of death, because they are so afflicted that it is like a perpetual death. There is said to be confusion there, either because of the confusion of minds which the damned suffer, or because of the fact that the order is not observed there which is observed here. Here fire burns and gives light but not so there. There, one dwells in everlasting terror, because although they grieve about present punishments there, they still always fear future ones.

189. But since those against whom he disputes about the immortality of the soul do not assert that they survive after death, he still speaks expressing their position. According to the literal sense, the whole text refers to the body, which is buried in the ground and converted into dust. So he says, to a land of gloom, to express the property of earth which is opaque in itself. Although it is opaque considered in itself, those who inhabit it are illuminated by the light in the air clothing the earth. The dead, however, do not enjoy this sort of light, and so he says, covered with the mental dullness of death, for because of death, someone does not, after death, use the light which he used while alive. For some people do not enjoy the earth, even though they are surrounded by light, while someone living deep in the hidden caverns of the earth enjoys things by desiring them, and considers truths according to his intellect. But the dead cannot do this, and so he says, the land of unhappiness, because of the lack of all desires, and of shades, because they do not consider the truth.

Among things enjoyed by the living, human society is special. Some are preeminent in society, others are under them, and others serve them in proper order. The dead are deprived of this society and so he continues, there in the shadow of death, for there are nothing but shadows among the dead from the point of view of the living. For Wisdom says, persons who appeared sad made them tremble with fear (Wis 17:4). Confusion, because the condition of the dead is one without honor or dignity. But one dwells there in everlasting terror, since the dead are a horror to the living, because there is nothing in the state of the dead which men do not fear, and this will be eternally true for them if they cannot return to life.

190. Therefore, Job shows in the investigation of the causal explanation for this trial that this is not caused by some unjust person into whose hands the earth has been given (Job 9:24), nor by God persecuting him unjustly (Job 10:3), nor God looking for faults (Job 10:4), nor by God punishing him for sin (Job 10:14), nor by God enjoying the experience of causing suffering for others (Job 10:18). As a result, he still remains in doubt as to the cause of his pains. Job pursues all these things to lead the friends to conclude that there must of necessity be another life, in which the just are rewarded and the wicked punished. From this, it is clear that those who assert only this life as a possibility cannot determine the cause of the suffering of the just, who certainly often suffer trials in this life.

Law and Divine Transcendance

The infinite grandeur of God

11:1 Then Sophar the Naamathite answered:

11:2 Should not he who talks a great deal be ready to listen? Or will a glib man be justified?

11:3 Should men keep silence for you alone? When you deride the rest, will no one answer you?

11:4 For you have said: My speech is pure, and I am clean in your sight.

11:5 Would that God had spoken with you and opened his lips to you,

11:6 to show you the secrets of his wisdom, that his law is versatile. Then you would understand that you are being punished much less that your evil merits.

11:7 Perhaps you understand the footprints of God, and you have discovered the truth even to the perfect Omnipotence of God.

11:8 He is higher than the heavens, and what can you do? He is deeper than hell, and from what do you know him?

11:9 He is larger than the earth in measure and wider than the sea!

11:10 If he wills to sweep them all away or draw them together into one thing, who can contradict him?

191. Then Sophar the Naamathite answered. In the speech above (Job 10:16), Job had remarked with wonder that he had been tormented by his friends, who rose against him like witnesses speaking for God. Sophar, who was touched by this argument, answers. So the text says, then Sophar the Naamathite answered: should not he who talks a great deal be ready to listen? He means, “You have spoken many things in a disordered way, and so it is not surprising that you are censured by your friends.” For if a man who speaks many things were not censured, it would follow that he would be held to be just simply from the fact that he talked a lot. So the text continues, or will a glib man be justified? that is, will he be considered just? Since Job could have said to him that he should have been spared because of his dignity, he excludes this objection, saying, should men keep silence for you alone, when you deride the rest? Will no one answer you? For he understood Job had mocked the others because he termed them witnesses for God (Job 10:17), and when he had said above, why do you slander true ideas? (Job 6:25). So he says it is not surprising if the others also speak against him. But perhaps Job could object that they have no reason to reproach him or his words. To reject this, he continues, for you have said: my speech is pure. He makes this interpretation according to what he had said already, you will find no evil on my tongue, nor will stupidity resound on my lips (Job 6:30); and I am clean in your sight. Job had not expressly said this, but Sophar wanted to take this interpretation from his words, to say that Job had argued that he was not punished for sin (Job 10:14). Also, from his statement, you know I have done nothing wicked (Job 10:17), or have I dissembled? I was silent, wasn’t I? (Job 3:26), he infers the same interpretation.

192. However, one should be careful to note that since sin is a turning aside from the law of God, one cannot know if something is a sin, or its magnitude, if one does not know the law of God, for one judges both the straight and crooked by reference to the straight line (De anima, i, 5). So since Job said he was free from sin, or he had not sinned as gravely as he was punished, Sophar understood that Job did not perfectly understand the law of God. Therefore he says, would that God had spoken with you and opened his lips to you! He seems to want to insult Job because he had asked, tell me why you judge me so (Job 10:3). God is said to speak to man simply when he inspires something about his wisdom in the heart of man, according to the Psalm, I will hear what my God has said to me (Ps 84:9). However, he opens his lips when he reveals something to men by means of his effects. For words are formed exteriorly with the lips and express the interior concepts of the heart.

193. Take note that we fall short in understanding divine things in two ways.

First, because as we cannot know the invisible things of God except through things which are created (Rom 1:20), and things which are created express the power of the creator very weakly, many things remain to be considered in the creator which are hidden from us. These are called the secrets of the wisdom of God. He speaks about these, saying, he might show you the secrets of his wisdom.

Second, because we are not even able to understand the order of creatures in itself completely in the manner in which it is governed by divine providence. For divine government is very different from human government. Among men, one is superior in ruling to the extent that his ordering only extends to more universal considerations, and he can leave the particular details of government to his subordinates. Thus, the law, under the direction of an exalted ruler, is universal and simple. But God is more superior in ruling, because his ordering power can extend even to the most insignificant details. So, the law of his rule is not only secret if we consider the high character of the ruler in exceeding completely any proportion to a creature, but also in the versatility with which he governs every single thing, even the most insignificant in the universe, according to a certain order. So he continues, his law is versatile.

194. One must certainly reflect on this, not only in natural things, in that they are subject to the rule of God, but also in human affairs. For human laws respect certain universal things which happen in the majority of cases, because those who frame them cannot consider every single particular. The manner in which universal human statutes should be applied to individual works is left to the prudence of the one performing the action. Therefore, man is capable of falling short of righteousness in many things which are not contrary to human positive law. But divine law extends to all particulars, and to the most insignificant things, because it is the wisdom of God. Thus, a man cannot be discordant with righteousness in something and not be contrary to the divine law. Since, then, man cannot attain the divine law itself, as though he examined things hidden in the wisdom of God, and consequently cannot understand its complexity, he sometimes does not think he is acting against the law of God, when in fact he is acting against it, or he may think he is committing a light fault, when in fact he is committing a serious fault. So he then says, then you would understand, namely, if the secrets of wisdom and the complex character of the law of God had been revealed to you, that you are being punished much less by him, in your suffering, than your evil merits, which you are either not aware of or think are small. In this he refutes what Job had said already, would that my sins for which I merit your anger were weighed in scales and the calamity which I suffer was weighed in a scale. The sands of the shore of the sea could not match them (Job 6:2).

195. Because he thought there was some hidden secret in God’s wisdom which had not been revealed to Job, he strengthens this opinion in what follows, trying to make it so sure that Job cannot deny it, saying, perhaps you understand the footprints of God. Footprints are signs of someone walking on a road. So the works of God are called his road, and the production of creatures is understood as a kind of procession of God in creatures, as the divine good which exists in him simply, and in the highest sense proceeds from him by degrees to effects derived from him, when higher things are understood to be better than lower things. Therefore, the footprints of God are certain signs found in creatures, from which God can be known in a certain sense through his creatures. But, as the human mind cannot totally and perfectly understand creatures in themselves, much less can it have a perfect idea about the Creator in himself. Therefore, he then asks, and have you discovered the truth even about the perfect omnipotence of God? because, if you cannot know creatures perfectly, much less can you know the Creator. He says plainly discover because reason proceeds by a certain process of investigation from effects to cause, and as soon as reason knows the causes through the effects, one is said to discover the cause.

196. One should also not be surprised if the Creator is not known perfectly through creatures who themselves cannot be perfectly understood, because even if creatures were perfectly known, the Creator would still not be known perfectly. For a cause can only be perfectly known through its effects when the effect is equal in power to the cause. This cannot be attributed to God. So he continues, he is higher than the heavens, and what can you do? He is deeper than hell, and from what do you know him? He is longer than the earth in measure and wider than the sea. He says these things metaphorically. For he does not mean that God, who is incorporeal, can be divided into corporeal dimensions, but he describes the greatness of his power using the metaphor of the great size of a body. This is because no matter how great the quantity of bodies seem to be in height, depth, width, or length, they are still deficient if compared to the greatness of the power of God, who can make things still greater. So he first plainly attributes omnipotence to God. From this he shows that he cannot be discovered perfectly in a creature, because even given the fact that all creatures could be perfectly known, one cannot know the power of God adequately from them, because they are in no way equal to him. Can one take a measure from them to know the power of God, who exceeds every creature? He clarifies this when he says, what can you do? and from what can you know him?

197. Divine power not only exceeds every being in creation, but also preserves them in being. For the preservation of a creature in being is only from God, and there is no power in the creature which can resist the divine will if he does not will to preserve the creature itself any more. So he continues, if he wills to sweep them all away, by reducing them to nothing, namely, by taking away their being, or draw them together into one being, by confusing them when he takes away the order which distinguishes one being from another, who can contradict him? that is, by going against his will. To preclude someone from arguing that he conserves everything in being because he is duty‑bound to do so, he next rejects this argument, saying, or who can say to him: why did you do this? as though he were trying to require an explanation about some duty which he omitted.

The great infinity of God

11:11 For he knows the vanity of men. When he sees something wicked, should he not consider it?

11:12 The vain man puffs himself up with pride. He thinks he is born free as the young wild ass.

11:13 But you have hardened your heart and you have stretched out your hands to God.

11:14 If you take away the evil which is on your hands, and if you will not remain in the tent of injustice,

11:15 then you can lift up your head, free from shame and you will be stable. You will not fear.

11:16 The miseries also you will forget and you will not remember them, like floods which have passed.

11:17 The radiance of noon will come to you in the evening, and when you think you have been used up, you will arise like the Daystar.

11:18 You will have confidence when hope is proposed to you and you will sleep safe in the grave:

11:19 you will rest and there will be no one who will trouble you, and many intercede on you behalf.

11:20 The eyes of the wicked are deficient and they will lose every chance of flight, and their hope is the loathing of the soul.

198. For he knows the vanity of men. After Sophar shows that there is something hidden in divine wisdom which is incomprehensible to men, he proceeds to clarify something which he had only supposed so far; namely, that God exacts punishment for sin from man, and he concludes as a certainty that God knows the deeds of man. So he says: I am right in saying that you endure smaller punishments from God than your evil merits, for he knows the vanity of man, the vain deeds of men. Something is commonly called vain when it is unstable, because it has not been fixed in a due end. The vanity of man comes from the fact that his heart is not fixed in the truth, which alone can be the foundation of his security. From the fact that he withdraws from the truth, he does evil when he desires what is only the apparent good in place of the real good. So he then says, when he, God, sees something wicked, produced by the vanity of men, should he not consider it, as worthy of punishment? For a judge seems to pass over a sin without considering it when he keeps silence and chooses not to punish it. This cannot be said about God. When he sees the vanity of men, he exacts punishment for their evil.

199. Just as man turns to evil from vanity, so, from the same vanity, man does not think he is subject to divine judgment. He therefore continues, the vain man puffs himself up with pride, so that he does not believe he is subject to the measure of a higher law than himself. He continues, he thinks he is born as free as the young wild ass. The young of a wild ass are born outside the domestication of man. However, the young of the asses which are born in human domestication are born to serve the needs of man. Thus, men who do not think they are subject to divine judgment think they are like the asses born wild, even though they can see that other men are limited by divine judgment who are in the same condition as they are. This seems to be an insult to blessed Job, because he takes his words as an argument with God, as with an equal, when he said, may he withdraw his rod from me, let terror of him not frighten me. I will speak and not be afraid of him (Job 9:34). So he continues, but you have hardened your heart, so you defend your evil. Yet, you have stretched out your hands to God, in this condition of hardness of heart in prayer when you said, I will say to God: do not condemn me (Job 9:34). So your prayer is useless. For prayer is useful when man first puts evil aside and then asks God to stop punishing him.

He speaks to this theme, saying, if you take away the evil which is on your hands, and desist from the evil work which you still have on your hands, and if you will not remain in the tent of injustice, if you make restitution by giving back what you have unjustly taken away. Or you must correct the members of your household, because the masters are often punished because of their negligence in correcting the crimes of their own household. Then you can lift up your head, in prayer to God, free from stain, of fault. In this your condemnation will end, first for the future, and so he says, and you will be stable, which will guarantee you against being shaken from future trials. Also, you will not fear future dangers, because sometimes, although he does not fear the future, a man may still get discouraged about those things which he has lost or has suffered. He continues, the miseries also, which you have suffered till now, you will forget, because of the superabundance of the goods coming to you. He strengthens this with an example when he next says, and you will not remember them, like floods which have passed. He says this because, after the rainy season, when calm returns, a man forgets the floods which have happened, or because the waters of the flood rush swiftly away, and after they go, no memory of them remains.

200. But Job had proposed two arguments against the promise of prosperity in this life: the devastation of his own body, when he said, decay clothes my flesh (Job 7:5), and the passing of the days of his life, when he said, my days have passed more quickly (Job 7:9). So he answers both objections, saying, the radiance of noon will come to you in the evening, for although it seems to you that your days have passed away and your life is almost over like the twilight, such great prosperity will come to you that you will almost return to the joy of your youth. For as old age is understood as the evening of life, so the radiance of the noon means the clarity of earthly prosperity. He then says, against what Job had said about the consumption of his own body, when you think that you have been used up, because of the weakness which you have suffered, you will arise like the Daystar, because your body will return to its youthful beauty.

201. As Job had said that his days were used up, without any hope (Job 7:6), he then says, you will have confidence when hope is proposed to you. Because Job also had rejected the opinion of those who said that man returns again after death, passing many ages, to this same kind of life, he does not say that this hope is proposed to him, but hope of the kind in which men live after death in the memories of men. This happens in two ways: in one way in the graves in which the bodies of the dead are placed, so that the memory of the dead is kept. So they are called monuments, and to show this he says, you will sleep safe in the grave, because no one will violate your tomb, nor should you even be afraid that anyone will attack you, and so he then says, you will rest and there will be no one who will be trouble you. In another way, the dead live in the memories of men because of the goods which they did while they were alive, for which their life would be desirable. Addressing this he then says, many intercede on your behalf; that is, many will desire your presence, or they will show reverence at your tomb, remembering your good deeds.

202. Because he had promised this if Job would stop doing evil, he shows as a consequence that these things are not given to the evil man. So he continues, the eyes of the wicked are deficient, because they do not obtain the good which they desire. For the eyes of someone are said to be deficient when he aspires to obtain something which he is not strong enough to obtain. The wicked cannot obtain desired goods, so they cannot avoid evils which they suffer or fear. So he continues, they will lose every chance of flight, because they cannot flee evil things after death. After death, however, they will not be held in veneration, or desired, but they will be held in abomination because of the evils which they have done, and he addresses this theme, saying, and their hope is the loathing of the soul, which means that what they can hope for after death is to be in hatred.

What Experience Teaches Us About God

God aids the humble

12:1 But Job answered:

12:2 So you think only you are men, and wisdom will die with you?

12:3 I, too, have a heart and this heart is not less than yours. For who is ignorant of the things which you know?

12:4 Someone who is derided by his friends like I am will call upon God and he will hear him. For the simplicity of the just man is derided,

12:5 a lamp condemned by the thought of the rich, prepared at the appointed time.

12:6 The tent of the robbers is crammed full and they audaciously provoke God, since he has given everything into their hands.

12:7 Ask the beasts and they will tell you; the birds of the air will be your counselors.

12:8 Speak to the earth and it will answer you; the fish of the sea will make it known to you.

12:9 Who does not know that the hand of the Lord made all these things?

12:10 In whose hand lies the soul of every living thing and also the spirit of all human flesh.

203. But Job answered. In the preceding chapter, Sophar had tried to show that man cannot understand the secrets of the wisdom of God (Job 11:6) to insult Job, who seemed almost to demand an argument with God. So one can posit from his words and the words of the other friends, that their whole intention was directed to three things.

First, they were eager to speak about the wonderful things of God, extolling his wisdom, power, and justice, to make their case appear more favorable.

Second, they applied these wonders, which are accepted by everyone about God, to certain false dogmas; specifically, that men prosper in this world because of justice, and have tribulations because of sins, and that after this life one should hope for nothing.

Third, from these sorts of assertions, they denounced Job as evil because of the adversity which he had suffered, and they promised him certain vain things if he would stop doing evil. Specifically, this was that he would sleep in a secure grave (Job 11:17–18), and that the radiance of noon would rise in the evening for him, which Job considered almost derision.

Job addresses all three of these in his response.

First, he speaks against them because they praised themselves in speaking about certain wondrous things of God as though they alone knew them, and Job were ignorant of them. So the text says, but Job answered: so you think only you are men? which follows, if you consider yourselves alone to know the greatness of God, which all men know. Further, since wisdom consists in the knowledge of the greatness of God, it follows that, if you alone know this, that wisdom is found only in you, and thus wisdom will pass away when you pass away. So he continues, and wisdom will die with you? for it is not fitting for you to think that you are the only men, or that you alone are wise.

204. Since they could object: we are not the only ones who know, but even so, you still do not know; he answers, saying, I too have a heart, to know these things as do you, and this heart is not less than yours, in this knowledge. Lest this be ascribed to arrogance, he continues, for who is ignorant of these things which you know? because it is no great thing if I say I know what you know. It is no great claim to know them, since every man can know them. But by the fact that you say that I am ignorant of these things, you seem to hold me in contempt, saying I am ignorant of things which everyone knows. Thus he says, someone who is derided by his friends like I am, as you do when you think me foolish, will call upon God and he will hear him, because God especially helps those bereft of human aid. As the Psalm says, though my mother and father forsake me, the Lord will receive me (Ps 26:10). In this he attempts to answer Sophar’s argument, then you can lift up your head (Job 11:15), for I do not have to wait any longer to pray confidently, because by the very fact that I am derided by my friends, I hope to receive help from God.

205. He shows why the one derided by a friend is heard by God, saying, for the simplicity of the just man is derided. He shows who these just men are, why they are derided, and also by whom, when he continues, a lamp condemned by the thoughts of the rich. To be derided is the lot of someone in need, but to deride is the lot of someone who has a superabundance of possessions. But those who superabound in virtue do not laugh at those who need virtues. Rather, they have more compassion on them, and help them if they can. But those who abound in temporal goods often especially deride those who lack temporal goods, and especially when they do not show enthusiasm for acquiring temporal goods. But the enthusiasm of just men is not to acquire temporal goods, but to pursue righteousness eagerly, and so they abstain from the fraud and the evil intent with which they may acquire more riches. They are accounted naive because of this. So most people laugh at the just. Moreover, the simplicity is the cause of mockery, but simplicity is not mocked as a clear evil but as a hidden good, and so here simplicity is called a lamp because of the clarity of justice. So simplicity is condemned by the thoughts of the rich by those who put their end in riches. Truly, those who place their highest good in riches must think that goods are greater in proportion to their utility for acquiring riches. They must have contempt for the simplicity of the just, since it is the opposition of the growth of wealth.

But, although the simplicity of the just is itself condemned in the thoughts of the wealthy, at the same time he is not frustrated from realizing his true end, and so he says, prepared at the appointed time. However, he does not say this as though at some moment in this present life, some earthly prosperity must be given to the just as a reward for his simplicity. Rather, he leaves undetermined what that appointed time is and to which end the simplicity of the just is prepared. For the argument has not yet arrived at this point, but it will be clarified in the following things. So then Job insinuates in a hidden way why he is derided by his friends, whom he calls rich men, because they placed the end of man in the prosperity of this world as the reward of the just man. He, however, does not seek this as a reward for his simplicity, but another at the appointed time. Thus, he has faith that if he invokes the Lord he will be heard.

206. Since the rich who deride the simplicity of the just do not stop at this, but go as far as contempt of God, he adds, the tents of the robbers are crammed full. Because some place their end in riches, they search carefully for all the ways to attain this last end, either by fraud or in some other manner. So they become robbers who abound in the wealth which they robbed. Contempt of God follows from these riches, and so he adds, and they audaciously provoke God. For someone acts audaciously when he believes what he is doing is good. For since the conscience has remorse about evil, man does not perpetrate evil without fear, as Wisdom says, since iniquity is fearful, it is condemned by all (Wis 17:10). Those who place their ultimate end in riches think from this very fact that everything is good which is useful to attain this end. Now it is clear that when they acquire riches by robbery, they provoke God by acting against his justice, and so they consequently audaciously provoke God. Or another interpretation is: from riches, man becomes so swelled with pride that he thinks he is sufficient unto himself, and so he has audacious contempt for God, because he put his confidence in riches. As Deuteronomy says, pampered and well-fed, you threw off the yoke (Deut 32:15).

207. He had said that the tents of robbers who provoke God are crammed full. So lest someone object that this kind of abundance is not from God, he says, since he has given everything into their hands, into their power. For the power to harm someone comes only from God, but the will to do evil comes only from oneself. By the fact, then, that they rob they provoke God, but their resulting abundance comes to them from God. He proves this as a consequence when he continues, ask the beasts and they will tell you, the birds of the air will be your counselors; speak to the earth and it will answer you, the fish of the sea will make it known to you. All these things answer when asked, who does not know that the hand of the Lord made all these things? So, then, all things confess that they are made by God. Man asks creatures when he diligently considers them. But they respond to the questioner when in considering them, he perceives that there is such a great order found in their disposition of parts, and in the order of their actions, that they could only be governed by some superior wisdom.

If, however, creatures of this sort are made by God, it is evident that they are in the power of God, as something made by art is in the power of the artisan, and so he begins, in whose hand, in whose power, lies the soul of every living thing, of animals other than man, and also the spirit of all human flesh. If, then, they are in his power, it is clear that no one can have riches, except from him, as Daniel says, the Most High will rule in all the kingdoms of men, and he will give to each one what he will (Dan 4:14). So it is evident that no man can possess the earth and these animals which are the wealth of man, unless God will give them into his hands. So if robbers prosper, God gave it into their hands. By this opinion he refutes those who asserted that wealth is given by God as a reward for justice, since wealth is even given to thieves by God.

God rules everything

12:11 Does not the ear judge words when it hears them, and when the palate relishes the taste of food, does it not discriminate?

12:12 There is wisdom in the ancients and prudence comes with advanced age.

12:13 With him is wisdom and strength; he has counsel and understanding.

12:14 If he should destroy, there is no one who rebuilds; and if he should close a man in, there is no one to free him.

12:15 If he withholds the rain, everything dries up, and if he sends the rain, it covers the earth.

12:16 With him is strength and wisdom; he knows the one who deceives and the one who is deceived.

12:17 He leads counselors to a foolish end and judges to dullness.

12:18 The baldrick of kings he dissolves and he girds their loins with ropes;

12:19 he leads the priests away and he dispossesses the nobles.

12:20 He alters the truth from their lips and takes away instruction from the elderly.

12:21 He brings princes into contempt. Those who are oppressed he relieves.

12:22 He reveals those deep in darkness and he kindles light where death’s shadow lay.

12:23 He brings growth to a people and ruin to them, and what he has ruined he restores to integrity.

12:24 It is he who changes the heart of the leaders of the people of the earth, and he deceives them so that they proceed in vain and teachless ways:

12:25 they grope in darkness and not in the light, and he makes them err like drunkards.

208. Does not the ear judge words. Job asserted above (Job 12:2) regarding what Sophar had said about the excellence of the greatness of God, that these things were evident to all men. Here he intends to show that men can come to an understanding of these things by the experience of divine power and wisdom in human affairs.

First, then, he shows how men derive knowledge in things from experience, saying, does not the ear judge words when it hears them, and when the palate relishes the taste of food, does it not discriminate? Since experience is from sense, he fittingly shows the value of experience for the judgment of the senses, especially in hearing and taste. For hearing is the most teachable of all the senses, and so it is of more value in the contemplative sciences. Taste, however, is appreciative of food, which is necessary for the life of men; the judgment of taste expresses the experience which one has about things in the active life. Because of this, from the judgment of the two senses, he shows the value of experience in both speculative things and practical things. When he then says, there is wisdom in the ancients, this expresses the contemplative life, because old men have heard many things. Prudence comes with advanced age. This express the active life because men taste of many things in a long life, both helpful and harmful.

209. After he has shown the power of experience, he then explains what men can know by experience about God when he says, with him is wisdom and strength, he has counsel and understanding.

Here he attributes four things to God, which have an order among themselves.

The first, certainly, is to know hidden things, which pertains to understanding.

Second, from the things one understands to discover, within actions, means which are fitting for an end. This pertains to the counsel which is taken in speculative things; by those things which a man understands, he deduces reasons to know certain conclusions.

The third is when from those things he has found, a man arrives at right judgment, which pertains to wisdom.

The fourth is that he might vigorously execute those things which he judges ought to be done, and this pertains to strength.

210. For since experience proceeds from sensible things, which, although prior as to our way of being, are yet simply and in their nature posterior, he therefore begins to show how men can know divine strength by experience.

He does this first in human affairs themselves. For we can see that some men are totally destroyed, either by death, as far as natural being, or by complete humiliation, as to life in civil society, even though they still have many protectors. So when they cannot be helped by men to escape destruction, it is clear that this happens to human powers through some hidden, divine and excellent cause, since human power cannot resist him. This is what he says, if he should destroy, there is no one who rebuilds. In the same way we see that some men fail in their projects, even if they are not completely destroyed, although they may have many counselors. Thus it is clear that this also happens by some more excellent power. So he then says, if he should close a man in, by involving him in different kinds of difficulties, there is no one to free him, that is, who can set him free, for according to the Scriptures, no one can correct him whom God disdains (Eccl 7:14).

211. Then he shows how men can experience divine power in natural things, especially in rains and droughts. So he says, if he withholds the rain, so that it does not fall, everything dries up, which grows on the earth. If he sends the rain, in great abundance, it covers the earth, as in a flood. Although from some natural causes the rains sometimes cease to the point of a complete drought, and sometimes are so heavy they flood the earth, this still does not detract from divine power, which orders even natural causes themselves to their proper effects. Thus, as a conclusion from these premises he says, with him is strength.

212. Then he begins to progress to the second point, saying, and wisdom, as though proposing what he intends to clarify. For it is a property of wisdom that it gives us right judgment about things. The man judges correctly about the truth of things who can discern how someone is deceived in turning aside from the truth. Thus, to show that in God there is wisdom, he then says, he knows the one who deceives and the one who is deceived; that is, he discerns by right judgment the deception with which someone neglects the truth, from a right understanding of the truth. He supposes this from what he and the friends hold in common, which is that human affairs are subjected to divine judgment, which God cannot judge unless he knows sins, among which frauds and deceptions hold a great place.

213. Then he shows that there is counsel in God, by analogy with human affairs. Consider that God knows both the principles and conditions of speculative sciences and their order to one another, and he does not acquire knowledge of the conclusions through the principles, but he knows all things in the first and simple glance. In the same way, in practical matters we know the end, those things which are for the end, and what ways are most expeditious for attaining the end, but he does not inquire as to the means in view of the end as we do when we take counsel. Thus, one says that there is reason in God insofar as he knows the order of principles to what follows; yet it does not belong to him to investigate something by the method of reasoning, as reason does. Thus, counsel is attributed to him; not by the method of investigation, but by way of simple and absolute knowledge.

The depth of a man’s counsel can be examined from two angles.

First, when from the ingenuity of his counsel he leads his adversaries (even though they may seem skilled in counsel) to the fact that they must arrive at an unfitting conclusion when all their means prove inadequate. To this he says, he leads counselors to a foolish end, when by the profundity of his counsels he keeps them from the means by which they seek to attain an end which should be avoided.

Second, someone shows the depth of his counsel when he can reduce his adversaries to ignore what they ought to do, by the subtlety of his counsel. To this he says, and judges to dullness. He calls judges wise, who usually have the habit of right judgment in their acts. Since even in speculative disputes someone is called a skilled debater who can lead his adversary into an erroneous conclusion, or can so prove some proposition that nothing can be said against it, so God does against his adversaries. For, by ways which they themselves chose, he leads them to perdition, and so he strengthens his truth and works so that they cannot be shaken by his adversaries.

214. Since he has said this in a general way, he now makes it clear by particular applications, showing how all things which seem excellent in human affairs are brought by the depth of divine counsel to a foolish end and to dullness. In human affairs, kings excel with respect to power. As to them he says, the baldrick, that is, the military cincture, of kings he dissolves, for their power is designated in their cincture, according to the Psalm, gird your sword upon your thigh, O mighty one (Ps 44:4); and he girds their loins with ropes, when they are led into captivity, in which he notes their complete dethronement. Priests excel by the reverence in which they are held, concerning which he adds, he leads the priests away humbled. The first men and counselors in a kingdom or a city seem to excel in the prudence of their advice, and he says regarding them, and he dispossesses the nobles; that is, he deceives them.

Philosophers excel in the consideration of the truth. He says regarding these, he alters the truth from their lips, that is, the lips of those who are eager to speak the truth. For God sometimes darkens the mind of those men by taking away his grace so that they cannot find the truth, and, consequently cannot speak, as Romans says, saying that they were wise, they were made foolish (Rom 1:22). Old men excel in the direction of the young, and in their regard he continues, he takes away instruction from the elderly, either because old men make fools of themselves, or because they are completely taken out of society, as Isaiah says, the Lord will take away from Jerusalem the judge and the prophet, the diviner and the elder (Isa 3:1). Princes excel in the authority which they have for ruling others, and he says about these, he brings princes into contempt, so that they are despised by those who should obey them.

215. All these things seem to relate to what he had said, he leads counselors to a foolish end (Job 12:17). But the fact that sometimes some are advanced from a lower state to the highest seems to relate to what he had said, and judges to dullness (Job 12:17). As to this he then says, and those who were oppressed he relieves, which refers to the weak oppressed by the power of greater men, who are sometimes elevated to a state of power, after those oppressing them are cast aside. As to those men who have no prestige, but live hidden in the lowest state, he then says, he reveals those deep in darkness; that is, men placed in a lower state, who are unknown because of this, as though existing in darkness. He leads these to glory by revealing them to others.

As to those that are thought stupid and ignorant, he then says, he kindles the light where death’s shadow lay, for the shadow of death seems to be ignorance or stupidity, since the living are distinguished from the nonliving especially by knowledge. Thus, he kindles the light where death’s shadow lay, when he gives either wisdom to the ignorant, or he shows those who were wise to be wise whose wisdom was ignored before. What he has just said, those who were oppressed he relieves, is in opposition to what he had stated, he removes the baldrick of kings (Job 12:18). When he added, he reveals those deep in darkness, he says this in opposition to he leads the priest away humbled (Job 12:19). When he next said, he kindles the light where death’s shadow lay, he says this in opposition to everything which follows. As he had said that the alternation of this kind of sublimity and dejection happen among particular persons from God, he shows this same thing among all men, saying of them, who brings growth to a people, as he increases the population of men, and ruin to them, when he destroys them either by wars or pestilence. And what he has ruined, either by these things or from the oppression of one or of many who are tyrants, he restores to integrity, for he returns it to a good condition.

216. After he has shown there is strength, wisdom, and counsel in God, he finally shows that God is intelligent, understanding by this the knowledge which he has of hidden things, which seem above all to designate what is hidden in the heart. He shows that God knows these things by the fact that he works in the hearts of men, and thus he knows the hidden things of hearts, like he knows his own effects. So he says, it is he who changes the heart of the leaders of the people of the earth, as he wills. As Proverbs says, the heart of the king is in the hand of the Lord, who will incline it to whatever he wills (Prov 21:1). Although God inclines the wills of all men, special mention is made of kings and princes because their wills carry more weight, for many follow their will. As to the intellect he adds, he deceives them, which means certainly not that he leads them into falsity, but because he takes his light away from them, they do not know the truth, and he clouds their reasoning power so that they cannot find suitable means to do the wicked deeds which they propose.

So he then says, so that they proceed in vain and trackless ways; that is, so they proceed by ways which are unfitting, by means of which they cannot arrive at their end.

One errs in acting in two ways:

first, by ignorance, and regarding this he says, they grope in the darkness and not in the light, so that ignorance is designated by darkness, and knowledge by light. Some grope in ignorance like blind men when they only consider what is right in front of them as though they sense by touch.

Some err in another way in actions because of their passions, by which their reason is fettered concerning particulars, so that they do not apply universal knowledge to things to be done. As to this he adds, and he makes them err like drunkards, for their reason is so bound by passion that it is like a kind of drunkenness.

Prosperity and Adversity

The perversity of the friends of Job

13:1 Behold, my eye has seen all these things, and my ear has heard them, and I understood all particular things.

13:2 I also know in the same way you do, nor am I inferior to you in this.

13:3 Yet let me speak to the Almighty; I desire to dispute with God.

13:4 First, I will show that you are makers of lies and cultivators of false dogmas.

13:5 Would that you were silent so that people would think you were wise men!

13:6 Listen, then, to my correction and hear the judgment of my lips.

13:7 Do you think that God needs your lies so that you can speak deceptions for him?

13:8 Do you take God’s part and try to judge for God?

13:9 Or will it please him from whom nothing is concealed? Or is he deceived like a man by your fraudulent practices?

13:10 He himself blamed you because you took his part fraudulently.

13:11 He will rouse himself immediately, and he will throw you into confusion and his terror will rush upon you.

13:12 Your memory will be like ashes, and your necks will be laid low in the mud.

217. Behold, my eye has seen all these things. After Job has shown by experience that he was able to know the excellence of divine power, he concludes, behold, my eye has seen all these things and my ear has heard them, for I knew the effects described before, which show divine strength and wisdom, partly by sight and partly by hearing. Nor does my knowledge rest in these sensible effects. From them, I ascend to the understanding of the truth, and so he says, and I understood all particular things, what each particular effect demonstrates about God, either about his wisdom, understanding, counsel, or strength. So excluding their display, by which they manifest the great things of God which Job prefers, he then says, I also know in the same way you do, those things which pertain to the magnificence of God, nor am I inferior to you in this, in that I know less or imperfectly those things, or am less informed about them by you now.

218. But as Sophar had proposed the divine excellence (Job 11:6) as an argument against Job for continuing to dispute with God, he continues, yet let me speak to the Almighty, for although I understand from his divine effects the excellence of divine wisdom and power not less than you, I am still not rationally altered by this from my proposition. But rather I want to address God by opening the movement of my heart to him, who is the searcher and judge of hearts, and by searching for the truth from him, who is the doctor of all truth. So he adds, and I desire to dispute with God, not to disprove of his judgments of men, but to destroy your errors, according to which it would follow that there would be injustice in God. So he continues, first I will show that you are makers of lies, because they had invented the lie that Job had led an evil life. They had arrived at this lie because they were mistaken about the faith with which one honors God, believing that recompense of merit and punishment only happen in this life, and he therefore says, and you are cultivators of perverse dogmas. For whoever turns aside from the true knowledge of God honors not God but his own false dogmas. In saying, first I will show you, one should not understand that he is going to first discuss and destroy methodically their perverse doctrine, and then afterward dispute with God; but rather, his end, which is first in his intention, is to destroy their false doctrines. He wills his dispute with God first in execution as a means to this intended end.

219. Men often propose some things as capable of being proved, although they are false; but as they do not know how to defend them or prove them, likely they show their ignorance when they speak. This was the case with the friends of Job. So he then says, would that you were silent so that people would think you were wise men, because the very fact that you defend and try to prove false and unfitting dogma shows that you are foolish. So, since you propose false dogmas, and you take unsuitable means to prove them, you are in need of correction. This is what he concludes, saying then, listen, then, to my correction, by which I will correct your process of reasoning, and hear the judgment of my lips, with which I will condemn your false dogmas.

220. First, he intends to correct their unfitting process of reasoning, for since they had placed the rewards and punishments of good and evil works in this present life, it was necessary for them to use lies in defending the justice of God. Because it is evident that some innocent and just men suffer trials in this life, it is therefore necessary to impute crimes to the just in this life, to defend the justice of God. So they charged Job with impiety because they saw him afflicted. But one who defends the truth by lies uses unfitting means, so he says, do you think that God needs your lies? as if to say, “Is it necessary to use lies to defend divine justice?” In fact, what cannot be defended except by lies cannot possibly be true. However, when someone strives to lie against the clear truth, he is compelled to find some crafty and fraudulent means to color his lie with fraud. So when these men tried to lie against the justice of Job, which was clear to all, they used deceptions, for they compared the human frailty, which falls easily into sin, to divine excellence, so that one might think it was more likely that Job was evil than that God was unjust. So he then says, so that you might speak deceptions for him? because they were speaking with deceit as though for God when they tried to charge Job with impiety to defend God’s justice.

221. They could respond, however, that they did not say anything deceitfully against Job, but only what they thought. Job, therefore, shows that if this were true, they would fall into another vice when they had been excused from deceit, namely, the prejudice of persons which excludes the justice of a judge. Prejudice of persons consists in someone condemning or denying the justice of another, which is apparent because of the greatness of another person, although he does not know his justice. If, therefore, the friends of Job judged him to be evil only in the consideration of the divine greatness, though they saw justice clearly in him, although they could not understand, according to their dogma, how Job had been punished by God justly, it is as if they were prejudiced by the person of God in the judgment with which they condemned Job. So he then says, do you take God’s part and try to judge for God? He clearly says this because someone tries to judge for another who does not know his justice, and yet tries to find any means he can to show that his cause is just.

222. Sometimes someone fraudulently defends another’s cause because he likes him, despite the fact that he is a just man. This can happen in two ways: in one way because he is ignorant that his cause is unjust, and so he is pleased that he is defended by someone, and this he excludes from God, saying, or will it please him, namely, God, that you strive to judge unjustly for him when he cannot be ignorant of the case, and so he says, from whom nothing can be concealed? This can happen in another way when the man whose case is defended by fraud is deceived by the one defending him with fraud, so that he thinks his defense is just. He excludes this from God, saying, or is he deceived like a man by your fraudulent practices? Therefore, it is clear that God does not need lies to defend his goodness and justice, because truth can be defended without lies. So then, it is evident if, when their dogmas are accepted, the unfitting conclusion follows that the justice of God needs to be defended by lies, that their proposed teaching is clearly false.

223. One must also carefully consider that the man who uses a lie to show the justice and the goodness of God not only does a thing which God does not need, but also offends God in this very thing. For since God is truth, and every lie is contrary to the truth, whoever uses a lie to show the magnificence of God acts against God in this very thing. The Apostle Paul says this very clearly, we are found to be false witnesses of God, because we have given testimony against God that he will raise Christ to life who has not been raised if the dead are not raised (1 Cor 15:15). To say then that God raises the dead (if this were not true), is against God, because it is against the truth of God, although it may seem to show divine virtue. So, those who use a lie to defend God not only do not receive a reward as though they pleased him, but they also merit punishment as acting against God, and so he continues, he himself blames you because you took his part fraudulently. He says, fraudulently, because although they seem exteriorly to take the part of God, because they seem to know the justice of God, yet in their consciences they did not know by what justice Job had been punished, and thus in the hidden part of their hearts they took the part of God in trying falsely to defend his justice.

224. He then shows how he blames them, saying, he will rouse himself immediately and he will throw you into confusion, for because you have not suffered adversity peacefully, now you dispute about the justice of God. But if tribulation comes upon you (which he calls God rousing himself, because in Scripture, punishment is called the anger of God), your spirits will be thrown into confusion, especially because they are not solidly grounded in the truth. Since they did not think anything was good or evil but temporal goods, when they avoided sins so that evil things would not befall them, they seemed to wish to serve God only because of the fear of present evils. So he says, and his terror will rush upon you, for you only fear God because of the fear of experiencing evil now, and that is just what will happen to you, according to Proverbs, what the unjust man fears will come upon him (Prov 10:24). Because they vainly promised Job that after death he would live in the memory of men (Job 11:18), in his turn he promises the contrary to them as though mocking them, saying, your memory will be like ashes. For as ashes after the burning of wood remain a short time, so the reputation of man passes away quickly after death, and it is vain to expect a good name after death. They also had promised him inviolability and reverence for his tomb after death (Job 11:19), but this also, he accounts as leading to nothing, and he promises the contrary to them, saying, your necks will be cast down in the mud. By necks he means their power and dignity, which he says will be thrown down in the mud and will become a weak and contemptible thing.

Job asks God what grievances he has against him

13:13 Be silent for a little while so I may speak everything the mind suggests to me.

13:14 Why should I tear my flesh with my teeth and carry my soul in my hands?

13:15 Even if he should kill me, I will hope in him; nevertheless, I will blame my own conduct in his sight,

13:16 and he will be my savior: for no hypocrite will come into his presence.

13:17 Hear my discourse and understand my riddles with your ears.

13:18 If I were judged, I know I would be found just.

13:19 Who will be judged with me? Let him come! Why must I be spent in remaining silent?

13:20 Spare me in only two things and then I will not hide myself from your face.

13:21 Put your hand far from me, and let not your power terrify me.

13:22 Call me and I will answer you, or at least allow me to speak and you will answer me.

13:23 Show me how many crimes, sins, wicked deeds and faults I have.

13:24 Why do you hide your face and think of me as your enemy?

13:25 Do you show your power against a leaf which is driven by the wind? Do you break a dry stick?

13:26 Do you write bitter things against me, and do you want to consume me with the sins of my youth?

13:27 Have you placed my foot in fetters, have you observed my paths, and have you considered the traces of my footsteps,

13:28 I who must be consumed like something rotten and like a garment eaten by moths?

225. Be silent for a little while so that I may speak. Job had corrected the friends' process of reasoning, who sought to defend divine justice with lies. He now proceeds to destroy their false dogmas under the form of a discussion with God. First he asks for a hearing, as though he were about to say important things, saying, be silent for a little while, so I may speak everything the mind suggests to me. He adds this because perhaps they could say, you say useless things and some will not listen. But to listen to someone who speaks for a little while is not burdensome. Or, he adds this phrase to show that he will not speak by composing lies or by devising fraud, but by what he has in his mind.

226. His friends have accused Job of two things: impatience and ostentation (Job 4:2; 4:7), both of which he excludes from himself so that he might not seem to speak either from anger or from pride in the following disputation. Observe that impatience comes from an overabundance of sadness not moderated by reason, for sadness leads to despair when excessive. In despair, a man disregards the health of both his body and soul. So to exclude impatience he says, why should I tear my flesh with my teeth? for there is no reason why I should despair of the health of my body by impatience like those who, in torment, despair of bodily life and devour their own flesh. And also, why should I carry my soul in my hands? for there is no reason why I should disregard the salvation of my soul. For what a man carries in his hands is lost easily, and so it seems one is not very afraid to lose it. But a man hides what he is afraid of losing. He then states the reason why he does not tear his flesh by impatience or carry his soul in his hands, saying, even if he should kill me, I will hope in him, saying in effect, “You should not believe that I would stop hoping in God because of the temporal evils which I suffer. For if my hope were in God only because of temporal goods, I would be driven to despair,” for he already said, I have despaired (Job 7:16). But because my hope is in God because of spiritual goods which remain after death, even if he would afflict me unto death, the hope which I have in him will not end.

However, because inordinate hope degenerates into presumption, he adds, nevertheless, I will blame my own conduct in his sight. For I do not hope in him because I believe he will free me, even if I should persevere in my sins, but I believe he will free me if I renounce my sins. Therefore, he will be my savior, if my sins displease me. He shows why he will save those who blame their own conduct in his presence, saying, for no hypocrite will come into his presence, for he is a master of deceit who, although he is unjust, professes openly to be just and does not accuse his conduct in the presence of God. Therefore, he will not come into the presence of God, to see God in whom the ultimate salvation of man consists—something which Job will explain later (Job 4:13; 19:25). He will still come into his presence to be judged by him. Thus he not only excludes impatience from himself, but also the presumption of innocence, when he confesses publicly that he blames his conduct in the presence of God so that in so doing, every calumny of his friends may end.

227. Then, as he is about to enter into a discussion, he first renders his listeners attentive in two ways:

In one way by couching what he will say with a certain mystery, since if we declare what must be said to be difficult, our listeners would be more attentive. So he says, hear my discourse and understand my riddle with your ears. A riddle is an obscure discourse, which presents one thing on the surface and means something else interiorly.

In another way he renders them attentive by assuring them of the truth of what must be said, and so he says, if I were judged, I know I would be found just, which he certainly does not say about his own innocence, since he has already said, I will accuse my conduct in his presence (Job 13:15). But he says this of the truth of the doctrine about which he will dispute, as though in a trial. The one is found just in a trial in whose favor the sentence is decided. So, when someone, in disputing, shows that what he has said is true, it is as though he were judged just in a trial.

228. After he has rendered his listeners attentive, he determines the manner of his disputation. For he wants to dispute in the form of a debate. He expresses this, saying, who will be judged with me? that is, with whom will I dispute about the truth? Let him come, that is, let him begin the dispute! He then states the reason why he intends to dispute about the truth, saying, why must I be spent in remaining silent? For man is spent little by little in the course of this present life, especially when he is subject to infirmity, like Job. He is spent in silence when he so passes this present life that he does not leave any trace of his wisdom by his teaching. To avoid suffering that fate then, Job decides not to be silent about the truth, so that he may survive after death in his teaching, although his body has died. There can also be another explanation. Indeed, when someone expresses in word what he suffers in his heart, his soul is in a certain sense pacified, whereas in remaining silent, his pain becomes more acute interiorly and in a certain sense he is destroyed by his silence.

229. Since, then, he has sought someone to argue with him, saying, who will be judged with me? and as he had said already, I desire to dispute with God (Job 13:3), from here on he speaks as if he is in the presence of God and is disputing with him. But for a man to dispute with God does not seem fitting because of the excellence of God. However, one must consider that the truth does not change because of the difference of persons, and so when someone speaks the truth, he cannot be convinced of the contrary, no matter with whom he argues. Now Job was sure that he was speaking the truth inspired by God through the gift of faith and wisdom. So, though he confides in the truth, he asks that divine strength might not strike him down, either through the evils he presently bore, or through the fear of what he would have to undergo. He says, spare me only two things, and then I will not hide myself from your face, as though I am afraid to dispute with you. For when someone is afraid, he usually hides himself from the sight of those whom he fears. He shows these two things when he says, put your hand far from me; that is, do not whip me with the scourges of the present. And let not your strength terrify me, with future punishments. For in a disputation, a man can be impeded in two ways from even being able to defend the truth which he knows for certain: when he is either molested in body, or disturbed by fear or by some other passion in the soul.

230. Now, a debate is between two persons: namely, the one making objections and the other one answering them. So, in entering a dispute with God, he gives the option to God of choosing which person he wants to be: the one making objections or the one answering. He therefore says, call me and I will answer you, saying in effect, “You will object and I will answer.” Or at least allow me to speak, by raising objections, and you will answer me. He says this enigmatically to show that he is prepared to do both, either to defend the truth which he professes, or to refute what will be said against the truth. First he offers God the part of the opposing party, saying, show me how many crimes, sins, wicked deeds, and faults I have. Here one must comment that the friends of Job seemed to argue against Job, as though taking the part of God, according to what was said already, do you take his part to try to judge for God? (Job 13:8).

Now the friends of Job used the argument against him that he had been punished for his sins. He therefore asks what objection God will use against him, saying, show me how many crimes, sins, wicked deeds and faults I have, saying in effect, “If you afflict me for my sins, as my friends charge falsely trying to speak for you, then I ask you to show me for what sins you afflict me so gravely.” So he does not say, what evils I have, but how many, because if there is no other reason for present afflictions than the sins of men, as is the opinion of the friends of Job, those sins must be the most grievous which are punished with the most grievous afflictions. Some sins are committed against the negative precepts of the law. There are other sins of omission by which one neglects affirmative precepts of the law.

One does something against a precept of the law in three ways:

in one way when he harms his neighbor, like theft, murder, and things of this sort, which are properly named wickedness, because they are contrary to the equity of justice which regards the other.

In another way a man sins against himself by a disorder of his own act, as appears especially in the sins of gluttony and lust, and these are called sins, as certain disorders of man.

In a third way one sins directly against God in deeds like blasphemy and sacrilege. These are called crimes because of their gravity. Omissions are properly called delinquency.

231. Then, as though the one to whom he had given the part of the opponent were silent, he assumes the part of the objector and asks about the cause of his punishment.

First, since someone could object that God punished him as his enemy, he rejects this by saying, why do you hide your face and think of me as your enemy? For it seems evil that someone regard someone else as his enemy without proof. But the only fitting cause for the judgment that someone is an enemy is an offense. Thus, it is evident that God thinks a man his enemy when his sins are clear. But Job had asked him to show him his sins, and they were not shown to him. So there appeared no reason why God treated him like his enemy. He insinuates this when he says, why do you hide your face? as though he hated him secretly, for a hidden motive. For the face of a man who hates another is uncovered when he does not hide the reason for his hate.

232. Second, because someone could object that God punished him in order to show his power, he rejects this cause, saying, do you show your power against the leaf which is driven by the wind? For it is not fitting that some very powerful man should want to show his power against the weakest thing of all. The human condition is compared to a leaf which is driven by the wind, because man himself is frail and weak like a leaf which falls easily, and notwithstanding the passing of time and the variety of fortune, he is driven like a leaf by the wind. So it does not seem fitting to say that God punishes man only in order to show his power.

233. Third, since someone could object that God punished him because of the sins which he committed in his youth, he also rejects this by saying, do you break a dry stick? Do you write bitter things against me, and do you want to consume me with the sins of my youth? For a man in his youth is compared to a verdant plant, but in his old age he is compared to a dry stick. Likewise, it seems that to punish a man in his old age for the sins of his youth is as though someone should rage violently on a dry stick for the defect of a verdant plant. But we should note in this examination that he does not deviate from the opinion that the adversities of man are caused by divine judgment, and to indicate this he says, you write bitter things against me, as though bitter things, that is, the adversities of man result from the writing of divine sentence.

234. Fourth, someone could object that even though Job had not committed grave sins, he had still committed sins which are inevitable in this present life, and so he is punished for them. He also rejects this, saying, have you placed my foot in fetters; have you observed all my paths, and have you considered the traces of my footsteps, I who must be consumed like something rotten and like a garment eaten by moths? Here we should consider that those who are placed in prison fetters are so bound that they cannot get free. Just as a man’s foot is bound in fetters, so the proceeding of man is bound by the law of divine justice from which he cannot be moved to and fro, and thus it is it said, have you placed my foot in fetters. Divine justice examines the deeds of men, not only as to what each one does, but also as to what spirit and with what end, and so he says, have you observed all of my paths; that is, my deeds, and have you considered the traces of my footsteps, as to the good‑will of my deeds, and also all of the circumstances of the deed. It seems unreasonable that God should have such great care for human acts if they disappear completely in the death of the body, a death which is sometimes natural and sometimes violent. So for both he adds, I who am consumed by rot, expressing natural death, and like a garment eaten by moths, expressing a violent death, saying in effect, “If, as my friends suppose, there is no other life except the present one, which man loses either by rotting away or by being torn asunder, it seems unreasonable that God should be concerned with such strictness about human acts that he punishes man even for the slightest sins and negligences.”

235. Since this last point is of particular value for the investigation of the truth, he insists more on clarifying this truth. What he had said about himself in particular he applies again generally to the whole human race.

True Retribution

Wonder about divine care

14:1 Man, born of woman, living for a short time, is filled with many sorrows,

14:2 he who like a flower comes forth and is crushed, and he passes like a shadow; he never rests in the same state.

14:3 And you lead him as worthy of you, opening your eyes on someone like this, and you bring him with yourself in judgment.

14:4 Who can make clean one conceived as unclean in the womb, if not you alone?

Man born of woman. Here he first explains the frailty of the human condition as to origin when he says, man, born of woman, is like something frail; as to duration when he says, living for a short time; and as to condition when he says, is filled with many sorrows. Here he explains what he said above, do you show your power against the leaf which is driven by the wind? (Job 14:25).

236. Second, he excludes those things in which a man can take glory.

The first among these is the beauty of the body, with which a man abounds in his youth. But this glory is nothing, because it passes quickly like the flower. So he says, who like a flower comes forth and is crushed, easily.

The second is fame, which does not last for a long time, and so he says, and he passes like a shadow. For no trace or memory remains of a shadow which passes.

The third is power and strength with which someone tries to preserve himself and his own things, and against this he says, and he never rests in the same state.

These three things can be referred to the three others which the previous verse treats. For man born of woman is like a flower which comes forth and quickly fades, and he lives for a brief time so that he passes like a shadow whose trace does not remain. Therefore he is filled with many sorrows, so that though at times he might acquire prosperity and joy, he never rests in the same state.

237. Third, he wonders about the divine providence for man. For it seems marvelous that God should have such great care about a thing so fragile and despicable.

Although everything is submitted to divine providence, still God appears to care especially for man in three things.

First, he has given him laws and precepts for living. He touches this when he says, and you lead him as worthy of you, opening your eyes on someone like this, for someone is said to open his eyes on someone when he directs him and considers his ways.

Second, God rewards man for good deeds and punishes him for evil deeds, and he touches this when he says, and bring him with yourself in judgment.

Third, God adorns him with the virtues by which he preserves himself pure against the deformity of sin. He touches this when he says, who can make clean one conceived as unclean in the womb? The seed of man is certainly unclean, not according to nature, but according to the infection of concupiscence. Yet a man conceived from this seed is sometimes proven pure by virtue. As one makes what is cold hot by what is hot in itself, so one makes what is impure pure by what is pure in itself, and so he says then, if not you alone, who are really pure in yourself? For purity and cleanliness are found perfectly only in God, in whom there can be no potentiality or defect. So anything which is clean and pure in any way takes this purity and cleanness from God.

The hope for another life

14:5 The days of man are short, the number of his months are in your presence. You set up limits which he cannot pass.

14:6 Leave him a little while so that he might rest until the desired day comes like a hired man.

238. The days of man are short. Job had wondered about the divine esteem for man, when man is still of such a frail and unhappy condition considered in the state of the present life. But this admiration would cease if one considers that after this life there is another life reserved for man in which he remains in eternity, and so from here on he tries to show this. Therefore, he presupposes what he intends to show as a proposition, and begins with the brevity of the present life, when he says, the days of man are short. He shows that the very measure of human life is determined by God, when he says, the number of his months is in your presence, as we say the number of those things is in our presence when we have found the quantity. Moreover, he uses the unchangeableness of divine determination as a premise when he says, you set up limits which he cannot pass. God is not deceived in his decisions, and so to live either more or less than divine disposition has established is impossible, although it may be contingent that this man dies now or later if considered in himself. There are boundaries established for human life from some corporeal causes, for example, from temperament, or something like that. The life of man cannot extend beyond this, although it can be shortened because of some incidental cause. But the life of man can neither extend more nor less than the ends determined according to divine providence, under which everything falls.

239. He also uses as a premise the expectation of the other life when he says, leave him a little while so that he might rest until the desired day comes like a hired man. Here it is necessary to observe that as the sun causes the day, so God is the author of life. When the sun leaves, the day is finished and night comes. By God leaving, he understands the end of the present life, which is the lot of man from God. The present life, however, is filled with many tribulations; indeed, he spoke about this when he said about man, he is filled with many sorrows (Job 14:1). Since rest seems to be the end of toil, he calls death rest. So he says, leave him for a little while so that he might rest, that is, take away the strength by which you give life to man so that he can die.

But the death of a man is not definitive, for he will be made whole again for eternal life. Thus, the state of human death, until whatever time resurrection is deferred, is brief in comparison to the state of future immortality, and so he clearly says, for a little while. For God leaves many things which will not return and do not perish for a little while but for eternity, but he goes away from man for a little while, for man perishes in such a way that he will rise again. He said above that the life of man on earth is like the day of the hired man (Job 7:1), waiting for his payday. But the time of the repayment of man is not in this life, as was the opinion of the friends of Job, but in that life to which man is restored by rising. He then says, that he might rest; that is, that he might die, yet not perpetually, but until the day comes he desires, like the day of the hired man arrives when he receives his pay. Here, Job, for the first time, makes clear his intention. For he does not deny that the present adversities are punishments, as though God did not reward or punish the acts of man, but states that the time of retribution is in the other life.

The strength of the tree and the weakness of man

14:7 If a tree is cut down, it has hope; it can make itself green again and its branches sprout again.

14:8 If its roots are in the earth and its trunk has been rotting in the dirt,

14:9 it will be rejuvenated by the scent of water, and it will put forth a shoot as when it was first planted.

14:10 Where, I ask you, is man when he will die, be stripped, and destroyed?

14:11 As the waters recede from the sea and the rivers dry up empty,

14:12 so when a man sleeps, he will not rise; until heaven passes away, he will not awaken nor arise from his sleep.

240. If a tree is cut down, it has hope. After stating his opinion, Job here proceeds to make it clear. First, he shows that man is in a worse condition in those things which he experiences in this life than even those weak creatures which are renewed after their destruction. This fact is especially clear in trees. The life of the tree, like the life of a man, can end in two ways, by violence or by nature. He speaks about violence done to a tree, saying, if a tree is cut down, it has hope, the natural aptitude to renew its existence again, because, it can make itself green again, if it is replanted, and its branches sprout again. In this he demonstrates that it recovers the perfect life it formerly had. He expresses the natural defect of the tree, saying, if its roots age in the earth, when it cannot take in food because of some defect in natural power, and consequently, its trunk has been rotting in the dirt, because it is left in some place by rot, it will be rejuvenated by the scent of water when the rain comes, because the wood possesses a seminal potency. And it will put forth a shoot, in a growth of leaves, as when it was first planted. This is not found to be the case in man with the passing of the present life, and so he then says, where, I ask you, is man when he will die, be stripped and destroyed?

There are three things which man loses by degrees.

First, the soul is separated from the body, and he expresses this, saying, when he will die.

Second, he loses his clothing and jewelry, which sometimes are left to someone after his death. But afterwards he is stripped of even these, and so he says, he is stripped.

Finally, even the union of the elements in his body is dissolved, and he expresses this, saying, and destroyed. After all these things have happened, no sensible appearance of man remains, and so those who believe in only the sensible and corporeal appearances of man believe he is entirely reduced to nothing. To express the doubt of these people, Job then says, where, I ask you, is man?

241. Note here that what does not perish can be renewed, as he has already said about wood which is cut down or is old (Job 14:7‑9). But the renewal of something when nothing remains seems impossible, for example, to renew water in the sea or a river which has completely evaporated. Man, however, as the text has already explained, seems to be so consumed by death that nothing remains of him, and so according to this argument, it seems impossible that he is raised to life again. He expresses this theme, saying, as the waters recede from the sea and the rivers dry up empty, so when a man sleeps in death, he will not rise from the dead. Just as it seems impossible for incorruptible things to be corrupted, so it seems impossible for what is totally corrupted to be renewed. Heaven is incorruptible, and so he says, until heaven passes away, he will not awaken, that is, come to life again, nor arise from his sleep, to do the works of the living again. He is saying in effect that as it is impossible for heaven to pass away in being corrupted, so it is impossible for man to rise from the dead.

This is said, as we already established, in the supposition that nothing remains of man after death, according to his question, where, I ask you, is man? (Job 14:10). One can also refer this to the opinion of those who posited that the whole corporeal universe should be corrupted and renewed again. In this reparation, they posited that the same men would return, exactly as before. This opinion shows that the same men do not rise from the dead during the same existence in this present world. The catholic faith, however, does not submit that the substance of the world will perish, but only the state of this world as it now exists. Paul expresses this in Corinthians, the figure of this world is passing away (1 Cor 7:31). Therefore, this change in the figure of the world can be understood here to refer to the breaking open of heaven. For we await the common resurrection of the dead at the last day, as John says, I know that I will rise from the dead on the last day (John 11:24).

Waiting for darkness and hope of resurrection

14:13 Who will grant that you will protect me and hide me in Sheol until your anger passes, and that you will determine a time for me when you will remember me?

14:14 Do you think a dead man can live again? For all the days during which I have now struggled, I await the time when my transformation will come.

14:15 You will call me and I will answer you; you will present your right hand to the work of your hands.

14:16 You have numbered my steps, but spare my sins.

14:17 You have sealed my faults in a little sack, but you cured my iniquity.

242. Who will grant that you will protect me and hide me in Sheol. After Job had shown what one can conclude about the resurrection of the dead from things which are apparent to the senses, he posits here his own opinion about the resurrection. It would be a horrendous and unhappy thing if man should so disappear after death that he could never be brought back to life again. This is because everything naturally desires its own existence. So Job shows his own desire for the future resurrection, saying, who will grant, even after death, that you will protect me in Sheol, for you will preserve me with the special care with which you protect man, until your anger passes, at the hour of death. The death of man is caused by the removal of the divine action which conserves life, and so he said before, go away from him for a little (Job 14:6). God seems angry with men when he takes his gift of life away, especially for us who believe that death comes from the sin of the first man. He explains how he wishes to be protected even in Sheol when he says, and will you determine a time for me when you will remember me? For God seems to have forgotten men when he takes the gift of life away from them. Then he remembers man when he leads him back to life. Therefore, to determine the time in which God remembers the dead man is nothing else than to determine the time of the resurrection. It is fittingly termed protection (Job 14:13). For when an artist does not want to repair his damaged work with the same material, like a house or something of the sort, he seems to have no care for the material of the house which is falling into ruin. But when he intends to repair the building from this material, he guards it diligently, so that it does not perish. He calls this care protection.

243. After he expresses his desire to rise again, he next asks if his desire could ever be realized, because it is possible for someone to desire something which is impossible. He then says, do you think a dead man can live again? He shows what he means by this, saying, for all the days during which I have now struggled, I await the time when my transformation will come. We should note here that he had compared the life of man on earth to a soldier’s (Job 7:1), and to the days of a hired man in another place (Job 7:6), because both soldiers and hired men await something after their present state at the end of their service. Therefore, just as he had expressed before that the state of the resurrection is like payday for the hired man, so he now shows the same concept using the image of the soldier. Note that he does not await the desired end in any time in the present life, because he likens all the days of this life to the military life, saying, for all the days during which I have now struggled. One should also note that man does not await another life like this one, because then that one would be like a warfare also. But he awaits a life in which he will not struggle like a soldier, but will triumph and reign. So he says, I await the time when my transformation will come. He means here, “For my whole life I have been struggling like a soldier, changeable and subject to labors and anguish. But I wait to be transformed in the state of the other life, which is without labors and anguish.” The Apostle Paul expresses the same theme of transformation in Corinthians when he says, we shall all arise but we shall not all be changed (1 Cor 15:51).

244. He excludes man being transformed in the state of the other life with respect to natural virtue, saying, you will call me and I will answer you, because the future transformation proceeds from the power of your voice or your command, as John says, all those who are in the tombs will hear the voice of the Son of God and those who hear it will live (John 5:28). Calling is characteristic of commanding, but answering is the obedience by which the creature obeys the Creator. Since the dead rise not only according to the command of God to live, but also will be changed to some other state by divine power, he then says, you will present your right hand to the work of your hands, for the man who rises will not be the work of nature, but of your power, and you will offer the assistance of your right hand to this work when he is elevated to the glory of the new state by the help of your grace. Or his statement, you will call and I will answer you, can be referred to the renewal of the body. When he adds, you will present your right hand to the work of your hands, this can be referred to the soul, which naturally desires to be united with the body. God presents his right hand as a helper when man attains by divine power what he cannot attain by his own power.

245. Now that he has posited his opinion about the resurrection, he returns to the subject of his wonder at how much careful attention God gives to the works of man. He expressed this when he said, you observed all my paths and considered the traces of my footsteps (Job 13:27). Here then he says, you have numbered my steps, for now it is no wonder you so diligently examine the deeds of man, since you reserve him for another life.

Note, however, that God in his providence tries human acts in two ways.

First, in the fact that he examines and discusses them. He clarifies this when he says, you have numbered my steps. One numbers things which one cares about. Someone might object that it is very severe for God to examine the deeds of frail man with such great care. Job consequently emphasizes the tendency of God to pardon us when he says, but spare my sins. He means, “Although you number these things, still I am filled with hope that you will spare me.”

Second, God keeps the good and wicked deeds of men in his memory to repay them with good or evil, and so he continues, you have sealed my faults in a little sack. For what one seals in a sack is carefully kept. To preclude this sealing of God excluding divine mercy, he then says, but you cured my iniquity, since you lay up punishments for sins, but you nevertheless cure my faults by penance.

One cannot return from Sheol

14:18 A falling mountain is leveled, and the rock is displaced.

14:19 Water wears away stones and the earth is gradually consumed by flood. Do you destroy man in the same way?

14:20 Have you strengthened him a little to allow him to disappear forever? Will you change his face and let him go to waste?

14:21 Whether his sons are noble or base, he does not understand.

14:22 Yet his flesh will grieve while he lives, his soul will mourn over itself.

246. A falling mountain is leveled, and the rock is displaced. After Job has posited his idea about the future resurrection, he here strengthens it with probable arguments. The first argument is taken from a comparison of men to lower creatures, which are totally consumed without hope of renewal. For all things which are generated are subject to corruption, and so the mountains will be dissolved, although they seem very solid. He speaks to this theme, saying, a falling mountain is leveled. Rocks also are dashed to pieces, either by violence or nature, even though they seem very powerful. He next speaks to this, and the rock is displaced. Even stones are worn away by water, although they seem very hard. He expresses this, saying, water wears away stones. The earth too is gradually changed in its disposition, although it seems most stable, and so he says, the earth is gradually consumed by flood. But it would not be fitting to apply the same reasoning to the corruption of man and the corruption of these other things. So he concludes as though leading the argument to an unfitting conclusion, do you then destroy man in the same way? He seems to say here, “It is not fitting that men experience corruption like other corporeal creatures. For all the other creatures mentioned are completely corrupted, and therefore they are not renewed in the same number. However, although man is corrupted in body, he still remains incorrupt in soul, which transcends the whole genus of corporeal things, and so the hope of renewal remains.”

247. He then deduces the same things using reasons drawn from the properties of man. Man excels all lower creatures in two ways. One of these is operative power. For he truly is the lord of his own actions by free will, which is proper to no other corporeal creature. Because of this, man is more powerful than every other corporeal creature. Therefore, he uses the other for his own sake. He also excels them in intellectual knowledge. Since he has a mind, this is somewhat indicated in his body, especially in the face which man has, and which is very different from the other animals. From these two facts, it is apparent that man is not corrupted like other things which do not exist perpetually. He expresses the operation of man, saying, have you strengthened him a little to allow him to disappear forever? He means, “It is not fitting for you to strengthen man so much for a short time and then not have him exist perpetually afterwards.” It seems really foolish for someone to make a very strong tool to use it for only a short time and then throw it away for good. The power of every corporeal creature is determined by finite effects, while the power of free will is for undetermined actions. This in itself bears witness to the power of the soul to make it endure indefinitely. As to man’s intelligence, he says, will you change his face and let him go to waste? He means here, “It is not fitting that you should make his face so different from the rest of the animals, and yet still allow him to perish from this state of life without hope of returning to life like the other animals.” Intellectual knowledge is commonly perceived from the facial expression because it is proper to the rational creature. Intellectual knowledge can only fittingly belong to an incorruptible substance, as the philosophers prove.

248. But someone could object that, although man does not return after death to life, he does not still pass away perpetually, because he still lives on in his sons. The words of Baldath seem to have spoken to this theme when he said, this is the joy of its life, that others may be brought forth from the earth again (Job 8:19). But Job rejects this answer, saying, whether his sons are noble or base, he does not understand. He means here that man seizes eternal good by the intellect, and so he naturally desires it. The good, however, which is in the succession of sons cannot satisfy the intellectual appetite if man is totally consumed by death so that he does not exist any more. A man does not comprehend the good in the succession of his sons either while he lives or after he dies if he completely disappears after death. The intellectual appetite of man does not tend to the eternity of this good then, but to the good or evil which it has in itself, and so he adds, yet his flesh will grieve while he lives, his soul will mourn over itself. Here he distinguishes two sorrows. One is of the flesh in the apprehension of sense. The other is of the soul from the apprehension of the intellect or imagination, which is properly called sadness, and here is termed mourning.

New Condemnation of Job

Job’s pride and presumption

15:1 Then Eliphaz the Temanite answered, saying:

15:2 Will the wise man answer as though he were speaking to the wind, and will he free his stomach from heat?

15:3 You blame with your words one who is not equal to you, and you say what is not profitable to you.

15:4 As for what is in you, you have rejected fear and you have borne away prayers from the presence of God.

15:5 For your wickedness taught your tongue and you imitate the tongue of blasphemers.

15:6 Your mouth will condemn you and not I, and your lips will answer you.

15:7 Were you born the first man and formed before the hills?

15:8 Have you been a party to the counsel of God, so that his wisdom is beneath you?

15:9 What do you know that we do not know? What do you understand that we will not know?

15:10 Both the old men and the elders are older in age among us than your fathers.

15:11 Is it a great thing for God to console you? For your evil words prohibit this.

15:12 What puffs up your heart and as you were thinking great things has opened your eyes wide in astonishment?

15:13 What causes your spirit to burst out against God so that you speak words like this from your mouth?

249. Then Eliphaz the Temanite answered. After hearing Job’s response, Eliphaz does not answer the depth of his reasoning, but tries to calumniously misrepresent certain words Job has spoken and interpret them according to their superficial meaning, not their true and deep meaning. He first takes up Job’s statement in the beginning of his discourse when he said, I too have a heart as do you and this heart is not less than yours (Job 12:3).

In this Eliphaz cites him for two things.

First, he says he is guilty of vainglory because he commended himself, and he speaks to this theme, saying, will the wise man answer as though he were speaking to the wind? This is because someone seem to speak to the wind when he composes a speech to obtain glory.

Second, Eliphaz cites him for being prone to anger because he had begun to speak by reproaching them, saying, so you think only you are men (Job 12:2). Therefore he says, and will he fill his stomach with heat? that is, his stomach with anger.

250. He next reproves him for saying, I want to dispute with God (Job 13:3), and again, spare me in only two things and then I will not hide myself from your face (Job 13:20).

In these speeches he cites him for many things.

First, for pride, because he contends against someone who is greater than he is. He speaks to this theme, saying, you blame with your words one who is not equal to you.

Second, for foolishness, because Eliphaz thought this dispute was harmful, and so he says, you say what is not profitable for you, by arguing with God.

He shows why it is not advantageous to argue with God, because this sort of dispute excludes two necessary things.

The first of these is the fear of God. For he who fears someone does not presume to discuss with him. Job had also expressed the same thing already, saying, and let your power terrify me (Job 13:21). Therefore Eliphaz says here, as for what is in you, you have rejected fear. You have rejected fear because you tried to exclude the fear of God from yourself.

The second is prayer to God. For arguing with someone and entreating them are two different sorts of things. So he then says, you have borne away, taken away, prayers from the presence of God. This goes against what Eliphaz had said, this is why I entreat the Lord (Job 5:8). Job had not disputed with God from pride, but out of confidence in the truth. But Eliphaz rashly judged this to flow from wickedness, and so he then says, for your wickedness taught your tongue. Because you blaspheme, it is apparent in the effect, and so he then says, and you imitate the tongue of blasphemers. In reality, the man who blasphemes denies the justice of God. But one who disputes with God about his justice imitates the tongue of the blasphemers. For one who argues about something seems to doubt it; and one who doubts it is close to denying.

251. So Eliphaz wishes to condemn Job for arguing, and he first says that Job had spoken such manifest evil that no other reproof is necessary. His very words themselves show his evil intent. He expresses this, saying, your mouth will condemn you and not I, and your lips will answer you, for your words need no other answer, but they themselves convict you.

Still, he shows that the argument he used was unfitting in many ways.

First, by comparison to all creatures. For if any creature could argue with God, this would be really fitting only for the first and most excellent of creatures. Job could not be first and most excellent and so he says, were you born the first man and formed before the hills, so that you would have the competence to argue with God on behalf of the whole human race and every creature?

Second, by comparison with God. For one can dispute with someone about his deeds fittingly only when he knows the reason why the one with whom he is arguing acts.

He can know this in two ways.

First, by learning from him.

In another way, by judging the deeds of the other from a higher wisdom.

Neither of these ways is fitting to Job in the comparison of man to God. So he says, have you been a party to the counsel of God? to express the first theme of learning from him, and so that his wisdom is beneath you, to express the second theme.

Third, he could argue with God if he seemed wiser in comparison to other men. But Job does not in fact seem to be any wiser than others from confidence in the possession of a higher knowledge by which he can dispute with God. So he then says, what do you know, from faith or revelation, that we do not know? What do you understand, by natural knowledge, that we will not know? But since Job could increase his knowledge by listening to others, he then says, both old men, worthy in dignity and life, and the elders, in time, are older in age among us than your fathers, than your teachers from whom you received knowledge, or according to the literal sense, your ancestors. He wants to convey a greater knowledge from a greater length of age, because a man is made wiser by long experience in years.

Fourth, on the part of Job himself, he shows his dispute with God has not been fitting.

First, because it was harmful to him, expanding what he had already said, you say what is not profitable for you (Job 15:3). He then says, is it not a great thing for God to console you? He means here, “It is easy for God to lead you back to a state of prosperity, for he wounds, but he binds up, as was already said (Job 5:18). But your evil words prohibit this, for by them you provoke more the anger of God against you.”

Second, he shows that he was vain and proud, expanding something he had said already, will the wise man answer as though he were speaking to the wind? (Job 15:2). So he then says, what puffs up your heart, in pride, to make you presume so much on the power of your own wisdom. He tries to demonstrate a sign of pride, saying, and as you were thinking great things, what has opened your eyes wide in astonishment? For when someone thinks about great, wonderful things, he is entranced, and he opens his eyes wide in astonishment.

Third, he shows that this dispute was presumptuous and impious, also explaining a previous statement, you discuss with someone who is not your equal (Job 15:3). Here then he says, what causes your spirit to burst out against God so that you speak words like this from your mouth, with which you start an argument with God?

Divine punishment is inevitable

15:14 What is man that he should be without stain and be born just from his mother’s womb?

15:15 Look among his holy ones; not one is unchangeable and the heavens are not pure in his presence.

15:16 How much more abominable and useless is man who drinks evil like water.

15:17 I will show you, listen to me; what I have seen, I will tell you.

15:18 Wise men confess and do not hide what has been taught them by their fathers.

15:19 The earth is given to men alone and the stranger will not tread their ground.

15:20 For all his days, the evil man will be proud, and the number of years of his tyranny is uncertain.

15:21 The sound of terror is always in the ear of that man, and when there is peace, he suspects plots.

15:22 He does not believe he can return from darkness to light when he sees the sword everywhere around him.

15:23 When he goes to look for bread, he knows that a day of darkness is at hand.

15:24 Tribulation will terrify him and anguish wall him around, like a king who is prepared for battle.

15:25 For truly he extends his hand against God and he fortifies himself against the Almighty.

15:26 He ran against him with head erect, and he is armed with his broad shoulders.

15:27 Thick darkness covers his face and lard hangs from his sides.

252. What is man that he should be without stain. After Eliphaz had censured Job for his provoking God to argue, which he thought was a sign of presumption of his own wisdom, he now censures him about his presumption of justice, because he had said, if I were judged, I know I would be found just (Job 13:18).

Eliphaz attacks this statement first because of the frailty of the human condition, in which man shuns sin with difficulty, and so he says, what is man that he should be without stain. Man also does good with difficulty, and so he continues, and be born just from his mother’s womb? For, as Proverbs says, justice in abundance is the greatest virtue (Prov 15:5). This does not seem compatible with his base origin.

Second, he attacks the statement by comparing him to noble creatures, and so he then says, look among his holy ones, the angels, not one is unchangeable, from his own nature, but they can only avoid sin because of the gift of divine grace. And the heavens, which hold supreme place of purity among bodies, are not pure in his presence, in comparison to him from their materiality, corporeality, and changeability.

Third, he attacks the same statement from the personal condition of Job himself, as a conclusion to the syllogism formed by the premises above. How much more abominable, through sin, and useless, by the defect of justice, is the man who drinks evil like water, that is, who commits evil for nothing and without any consideration. For someone who drinks wine has to pay careful attention so that he does not become drunk. This is not the case with someone who drinks water. In this he notes that Job would easily fall into evil like a man drinks water easily at hand.

253. I will show you, listen to me. After Eliphaz had censured Job for provoking God to argument and presuming his own justice, he now censures him for the words he used in the argument, and especially for his statement, do you think of me as your enemy? Do you show your power against the leaf which is driven by the wind? (Job 13:24–25), and you have placed my feet in fetters (Job 13:27).

First, he gets his attention, saying, I will show you, what you want to learn from God; listen to me, pay attention. He shows how he can show him, saying next, what I have seen, in the discovery of his own intellect, I will tell you. Besides, I am not embarrassed to tell you what I have heard from others, putting them forward as my authority, because wise men confess and do not hide what has been taught them by their fathers, from whom they learned wisdom. It is truly the lot of the ignorant and the foolish to attribute to their own wisdom what they have learned from others.

He then shows why they should not be hidden because of their dignity, saying, the earth has been given to these men alone. This statement can be related indifferently and in the same sense to the wise men or to their parents, to whom he also wants to attribute wisdom. The earth is given only to wise men because they are lords of earthly goods, in that they use them only for their own good. However, foolish men use them to their own harm; as Wisdom says, creatures were made as a snare to the feet of the foolish (Wis 14:11). To show the dignity of these men he says, and the stranger will not tread their ground, because those who are strangers to wisdom cannot be numbered among the fellowship of the wise, or because the wise are not at the mercy of strangers. For the stranger is said to tread on those who are conquered and are made subject to the power of a foreigner.

254. After he has gotten the attention of his listener, he tries to answer the arguments which Job had used. He understood Job to have said two things in these arguments.

First, Job was living in anguish and fear, as though God persecuted him and laid traps for him, because he said, why do you think of me as your enemy? (Job 13:24), and have you observed all my paths? (Job 13:27).

Second, because he believed that Job doubted his own ruin when he said, do you write bitter things against me and want to consume me with the sins of my youth? (Job 13:26) He speaks against the first argument and then against the second in these words, he will live in desolate cities (Job 15:28). Therefore, he first shows what the roots of his suspicions are about what is in Job’s heart: his impiety, and his will to harm. So he says, for all his days, the evil man will be proud, because he will rise up against God to harm men. He uses the term days to mean not the days of his life, but the days when he has power and prosperity. But since the will to harm someone else comes from the man himself, but the power to harm comes from God, he cannot know how long he will be given the power to carry out his evil will. So he continues, the number of years of his tyranny is uncertain. From this lack of certainty, suspicion and fear arise. He describes this suspicion and fear as a consequence, saying, the sound of terror is always in the ear of that man, since he is threatened by every sound, thinking some attack is being prepared against him. It is as though he confides in no one. To express this theme, he adds, when there is peace, that man suspects plots, for although no one is plotting against him, he still is terrified about everything because of his own evil will, by which he is prepared to harm everyone.

255. Although one may fear some of his enemies, he still can hope to escape with the help of his friends, if he is defeated for a while. But one who confides in no one and fears everyone cannot hope for deliverance, and so he next says, he does not believe that he can return from darkness to light, from a state of adversity to a state of prosperity, when he sees the sword everywhere around him, when he sees enemies close to him on all sides. He says this especially to answer what Job had said already, I, who am consumed by rot and like a garment eaten by moths (Job 13:28). Eliphaz understood by this that Job was in despair of being delivered.

Now, although a tyrant experiences fear on all sides, he still can sometimes confide in the members of his family or his servants with whom he is on good terms. But when his evil is beyond all measure, he fears even the members of his own household with whom he lives, and so the text continues, when he goes to look for bread, he knows that the day of darkness is at hand, that is, the day of death. For he is not only suspicious of plots in his dealings with outsiders when he associates with strangers, but he also is suspicious in his dealings with the members of his household in things like eating and drinking. He believes that death has been prepared for him by the members of his own household. Since he is so afraid of everyone, he cannot rest, but is always plotting something against those whom he fears. Therefore, the occasions of fear are ever multiplying for him, and so he says, tribulation will terrify him, for others always prepare it for him, and anguish wall him around, because he fears danger from every quarter. Like a king who is prepared for battle, because a king who is prepared for battle is not so anguished from fear of losing as to not still try to destroy his enemies.

256. He next shows why the tyrannical, evil man goes astray in such great unhappiness caused by fear, saying, For truly he extends his hand against God, by acting against God, and he fortifies himself against the Almighty, that is, because he uses the power given him against God. He shows how he will act against God, saying, he ran against him with his head erect, that is, proudly. For man resists God whom he ought to serve in humility in a special way through pride. Sirach agrees with this, The proud man begins by falling away from God (10:14). Just as one who loves God is said to walk in his ways because of his readiness in being willing to serve him, so the proud man is said to run against God because of his presumption of spirit. Pride usually arises from an abundance of temporal goods, and so the text continues, he is armed with his broad shoulders, by pride against God. For bodily strength is caused by an abundance of humors, and so, is an image for an abundance of temporal goods. Just as humility is the first stage of wisdom, so pride is an obstacle to wisdom, and so the text continues, density covers his face, because the covering of his face is an image for the impediment to knowledge. Not only does Job have the opulence which causes pride, but he acts from pride even with his companions, and so the text continues, lard hangs from his sides. By this he intends to show that opulence made Job fall into the pride which makes him stand against God and act tyrannically with other men. Therefore, he came to the suspicion that God was his adversary and a conspirator against him.

The unhappy end of the wicked

15:28 He will live in desolate cities and in deserted houses which have been cut from mounds of earth.

15:29 He will not become wealthy nor preserve his substance, nor put forth roots in the earth.

15:30 He will not emerge from darkness; a flame burns his branches, and his mouth has lost its breath.

15:31 Let him not believe in vain nor be deceived that he must be redeemed by some price.

15:32 He will perish before his days are complete and his hands will dry up.

15:33 As a vine damaged in its first flower yields sour grapes, and as the olive lets its flowers fall,

15:34 what the hypocrite collects is truly sterile, and fire will devour the tents of those who freely accept bribes.

15:35 He conceives pain and gives birth to evil, and in his bosom he prepares evil intent.

257. He will live in desolate cities. After Eliphaz shows the anxieties of fear which the wicked man suffers even in the state of his prosperity, he now speaks about the bitter things which consume the one who is cast down in adversity, to answer Job’s statement, do you write bitter things against me and punish me for the sins of my youth? (Job 13:26) He places becoming a fugitive as the first of these bitter things. Fugitives normally seek out hidden and uninhabited places, and so he says, he will live in desolate cities and in deserted houses which have been cut from mounds of earth. These are the kind of places where fugitives usually take refuge.

Second is that he is despoiled of his riches, and so he says, he will not become wealthy, by acquiring new riches, nor will he preserve his substance, to retain the riches he has already acquired.

The third bitter thing is the impossibility of recovering his wealth. So he says, nor will he put forth his roots in the earth. If a tree is uprooted and replanted, it will recover its strength if it can put forth roots in the earth. But if it cannot put forth roots in the earth, it cannot return again to life. To explain this he says, he will not emerge from the darkness, that is, from adversity. He gives the reason for not returning to the light when he says, a flame burns his branches. For there is still hope of reviving an uprooted tree as long as its branches remain green, because they can be grafted and replanted. But if the branches are burned up, no further hope of reviving it remains. The branches of a man are his sons and other persons joined to him in whom a man can emerge from adversity. But the sons of Job had been killed and his household had perished. He himself was even afflicted with illness, which he states continuing, and his mouth has lost its breath, namely, his proud words. He cannot hope for any sort of renewal, not even from God, whom his proud words have offended, and so he says, let him not believe in vain and be deceived that he must be redeemed by some price, for he must be freed from tribulation by some help.

So he then says, he will perish before his days are complete, since he will die before his time, and his hands will dry up, for his sons and his relations are gone. Then he gives an example. As a vine damaged in its first flower yields sour grapes. This damage usually results from frost, and in this context it means exterior persecution. And as the olive lets its flowers fall, from some intrinsic cause, which means here the meriting of adversity on the part of the one who suffers. Respecting these merits he says, what the hypocrite collects is truly sterile, because they bear no fruit, and fire will devour the tents of those who freely accept bribes. For things acquired wickedly are sometimes easily destroyed from divine judgment. He says this, throwing the theft and hypocrisy of Job in relief, as though adversity had befallen him because of his sins. He adds a third sin of deceit to these. So the text continues, he conceives pain, because he premeditated in his heart the kind of sorrow he would inflict on others. What he conceived has born an unjust harm, and so the text continues, and he gives birth to evil. He adds as a consequence the manner in which he accomplished this, saying, and in his bosom he prepares evil intent. Truly, a hypocrite’s nature is to plot harm against others by deceit, not in the open. By the term bosom he means the heart, in which spiritual conception takes place after the manner of the corporeal conception which takes place in the bosom.

Job again describes his trials

16:1 Then Job answered, saying:

16:2 I have often heard such things. You are all burdensome consolers.

16:3 When then will these hollow words end? What trouble is there for you if you speak?

16:4 I myself would also be able to speak like you. Would that your soul were like mine.

16:5 I too will console you with words. I will shake my head over you.

16:6 I will encourage you with my mouth and I will move my lips and appear to console you.

16:7 But what can I do? If I speak, my pain is not stilled, and if I keep silence, it does not go away from me.

16:8 Now my pain oppresses me, and all my limbs are reduced to nothing.

16:9 My wrinkles give testimony against me. The slanderer is raised up against my face contradicting me.

16:10 He has collected his anger against me. He gnashes his teeth against me threateningly. My enemy has fixed me with a terrible glance.

16:11 They opened their jaws about me, they struck my jaw reproachfully. They are satisfied with my sufferings.

16:12 God has confined me with the wicked man and he has surrendered me into the hands of evil men.

16:13 I myself, who was rich, became sad all of a sudden; he seized the nape of my neck and he broke me in pieces, he set me up as his target.

16:14 He encompassed me about with spears, he wounded my loins severely, he did not spare me and he poured forth my bowels on the earth.

16:15 He cut me down with wound upon wound; he has seized me like a giant.

16:16 I stitched a sack over my skin, and I have covered my flesh with ashes.

16:17 My face was puffed up from weeping, and my brows were darkened.

16:18 I suffered these things without iniquity on my hands because I wanted my prayers to God to be pure.

16:19 Earth, do not cover over my blood, nor let my cry be hidden from you.

16:20 For behold, my witness is in heaven, my conscience is above.

258. Then Job answered, saying. Eliphaz had been very hard on Job in his answer, and so Job accuses him of unfitting consolation in the beginning of his speech. First, because both he and his friends frequently repeat the same things, and so he says, I have often heard such things, because your speech is always about the same things. They really intended to prove that Job had fallen into adversities because of his sins, which was the same thing they had already said. So he then says, you are all burdensome counselors. For the purpose of counseling someone is to say something which will mitigate his suffering. Therefore, a burdensome counselor is someone who says things which aggravate the pain of the soul. Yet one could excuse this if the irritating words were useful and contained some truth, or even if they were spoken only briefly in passing. But if someone uses language which is calculated to offend the sad person falsely, uselessly, and over a lengthy period of time, he is a burdensome counselor. So he says, when then will these hollow words end? He shows here that they have dwelt for a long time on irritating words. When he says hollow words, he shows that they were useless and false, because they were without foundation in fact.

259. He shows in what follows that there is not equality of each side in this dispute, because the friends of Job spoke without being troubled about it themselves, and so he says, what trouble is there for you if you speak? for you speak for such a long time in deprecating me because you are not troubled by this. Job, however, was extremely depressed. To preclude this ease in argumentation from being attributed to the prominence of the friends' knowledge, Job shows that if adversity had not deprived him, and he were in the same condition as the friends, he would speak with the same confidence. So he says, I myself would also be able to speak like you, if I were not weighed down with adversity. He wants them to feel the same things as he does, saying, would that your soul were like mine, in that you suffered like I do. He does not say this because of any feeling of hatred or with ill-will, seeking revenge, but to get them to abandon the cruel approach they were using with him, if they were spoken to in the same way. So he then says, I too will console you with words, like those which you used to console me, and I will shake my head over you, as a sign of compassion or reprobation like you used to censure me. Also, I will encourage you with my mouth, lest you should despair in your impatience, and I will move my lips, to speak, and appear to console you, by pretending to speak from pity which I should feel for you, just as you have done to me.

260. It would be easy for me to speak just as you did if I were in your condition. But now I am impeded by a sorrow which neither speech nor silence can take away, and so he continues, but what will I do? If I speak, my pain is not stilled and if I keep silence, it does not go away from me. For there are two kinds of pain. One is interior and is called sadness. This proceeds from the experience of a present evil. The other is external pain, and this is pain according to sense; for example, a pain which is caused by a continuous injury, or something of the sort. The first kind of pain can be taken away by conversation, but not the second. He shows as a result that he understands that this second pain cannot be taken away by words when he says, now my pain oppresses me, that is, it impedes me so that I cannot easily or freely reason like I did before. For when sensible pain is violent, the soul is less attentive and is impeded from the consideration of intellectual things. He shows this is true of corporeal pain, saying, and all my limbs are reduced to nothing. This is because all his members were filled with sores, since Satan afflicted Job with sores which were loathsome from the soles of his feet to the top of his head (Job 2:7).

261. The dissipations of my members not only cause me sensible pain, but they also bear witness against me. For when the friends of Job saw that he was filled with ulcers, they concluded from this that he had sinned grievously, because they thought this had happened to him as a punishment for sin. The text continues in this vein, my wrinkles give testimony against me, for his body is wrinkled from weakness caused by the consumption of liquids, as happens also in old age. He shows the manner in which his wrinkles testify against him when he says, and the slanderer is raised up against my face, contradicting me. Eliphaz truly had slandered him when he said that he had fallen into this weakness because of sin (Job 4:7). This could also be explained by saying that Job knew by the Holy Spirit that this adversity had been brought on by the devil, although God had permitted it to happen. So whatever he suffered, whether it be the loss of goods and children, the sores of his own body, or the annoyance caused by his wife and friends, he attributed all this to the instigation of the devil. So he calls him a slanderer who has been raised up against his face, because he understood that his friends, caused by the instigation of the devil, were to speak against him. According to this second interpretation, the following verses are clearer, he has collected his anger against me.

For the devil seems to have collected his complete anger against Job when he assails him with every kind of harm. He afflicted me not only in the past, but he also threatens me in the future, and the text speaks about this, saying, and he gnashes his teeth against me threateningly. He uses the imagery of an animal who threatens man by baring his teeth. He says this because Eliphaz had foretold that evil things would befall him unto death, using the person of the impious man (Job 15:32). Job, however, understood that the threats pronounced by the lips of Eliphaz were directed by the devil, and so he said that he had bared his teeth against him to threaten him.

262. Eliphaz not only threatened him by foretelling evil things, but he had also rashly judged his deeds, claiming that he was an evil man (Job 15:20) and a hypocrite (Job 15:34). So he then says, my enemy fixed me with a terrible glance. For one fixes another with a tranquil glance when he interprets his deeds in a benign way, but when he interprets his good deeds as evil, then he fixes him with a terrible glance. So he continues, they spread their jaws about me, namely, my friends instigated by my enemy. He interprets this, saying, they struck my jaw reproachfully. For one is said to strike one in the face when he reproaches him to his face. The friends of Job had uttered many reproaches against him as they rebuked him for many sins. Because just men rejoice to see justice done in sins that are punished (as Psalm 57 says, the just will rejoice at the sight of vengeance), the friends of Job thought themselves just, and Job, a sinner. So they rejoiced seeing his punishments almost as though rejoicing in seeing God’s justice done, and so the text continues, they are satisfied with my suffering.

263. Job then wishes to show that he was not referring to God when he said that punishments of this kind were inflicted on him by an enemy, as he continues, God has confined me with the wicked, that is, the devil, by consigning me into his power. He has surrendered me into the hands of evil men, who afflicted me by the instigation of the devil with words and deeds. Job really understood that his trials were inflicted on him by the devil, but God permitted it.

He gives a clear indication of this in four ways.

First, because he fell from the greatest prosperity, not little by little as is usually the case in human affairs, but suddenly and completely. This could not have happened by chance, but only by divine ordination. He speaks about this, saying, I, myself, who was rich, became sad all of a sudden. By the fact that he says rich, he shows the abundance of his wealth, but in the fact that he says, I, myself he shows the glory of his reputation which was recognized by everyone.

The second sign is that he was utterly struck down. He refers to this when he says, he seized the nape of my neck and he broke me in pieces. He uses the image of a very strong man who seizes a weak man by the nape of the neck, breaks it, and so completely takes his life away. For it seemed to Job that he has completely lost his prosperity.

The third sign is that he was not oppressed with one adversity, but many all at once. He expresses this, saying, he set me up as his target, like someone practicing archery. Here he describes the great number of his trials using three images. He shows that he was wounded exteriorly in his possessions, saying, he encompassed me about with his spears. For exterior things encircle us as something extrinsic to us. Thus, a man is said to be encompassed with the spears of adversity when he loses exterior goods.

Second, he says that he is persecuted interiorly in the affliction of his body. He expresses this, saying, he wounded my loins severely. He seems to mean, “I am not only wounded round about me, but my wounds penetrate even to that inner part of me where I find enjoyment.” The loins may refer to the place we experience pleasure or the origin of generation. So this reference to the loins can also mean the destruction of his sons.

Moreover, he expresses the great number of the blows from the intensity of the wound when he says, he did not spare me, by taking away his hand which struck the blow, so that I would not be wounded too deeply. Rather, he wounded me very deeply. He expresses this, saying, and he poured forth my bowels on the earth, because he destroyed all my sons and daughters in one blow by death.

Third, he shows the great number of blows which he has suffered in his own person, and so he then says, he cut me down, in my own person, wound, namely, with a very grave ulcer, upon wound, coupled with the deaths of his children.

The fourth sign is that he can find no cure or resistance against his tribulation because it proceeds from divine providence, reflecting on what he said already, the God whose anger none can resist (Job 9:13). He expresses this, saying, he has seized me like a giant, whom a weak man cannot resist because of his great strength. All these things can be understood either about God who confined him or in a better sense about the evil one, the devil, with whom he was confined.

264. Job calls to mind all these things about the greatness of his adversity to show that he cannot be the equal of those with whom he is arguing, because they were free from adversities of this kind. However, Eliphaz had accused him of pride, saying, why do you puff up your heart? (Job 15:12). This was even more detestable as he could have been freed by grave adversities, as Psalm 34 says against some, they were dissipated and not filled with remorse. Thus, as a consequence, having described his adversities, he shows now his humiliation, saying, I stitched a sack over my skin, for such a vesture is a sign of humility, as we read about the Ninevites in Jonah (Jon 3:5). He wears ashes for the same reason, to show his frailty, as Abraham said in Genesis, I will speak to my God, since I am dust and ashes (Gen 18:27), and so he continues, I have covered my flesh with ashes. For the text said above that he sat in a dung heap (Job 2:18) as a sign of humility.

Second, he shows his humility by his great weeping. He uses two signs.

First, the contortion of the face, when he says, my face was puffed up from weeping, because when many tears ascend to the head, the face of the weeper is puffed up.

Second, he speaks of his vision being obscured, and expressing this he says, my brows were darkened, with weeping; because of the presence of humors, the sight of the eyes was literally darkened.

265. From what he has said before about the gravity of his adversity and the greatness of his humiliation, one could surmise that he had recognized in effect the gravity of his sins, and was humbling himself in repentance, thinking that he was afflicted for his own sins. Eliphaz wanted to make this clear when he said, look among his holy ones; no one is unchangeable (Job 15:15). Thus, to reject this he says, I suffered these things without iniquity on my hands. By this he excludes from himself sins of commission. But he then says, because I wanted my prayers to God to be pure, to exclude from himself the sins of indifference and omission. In this he seems answer what Sophar said above, if you take away the evil which is on your hands, then you would be able to raise your hands without stain (Job 11:14). However, to disprove the innocence of Job, Eliphaz had already used twice the argument based on the frailty of earthly nature. He had said above, even those who serve him are not firm, how much more those who dwell in houses of clay (Job 4:18–19). He had repeated the same thing later, saying, the heavens are not clean in his sight, how much more abominable and useless is man (Job 15:16). So to reject this he says, earth, do not cover over my blood, and he understands here by blood, the affliction of his body.

Here, blood would be covered over if it were shed for crime, for it would not have any glory. However, it would be covered over by the earth if, by the accusation of earthly frailty, one could presume a preceding fault. If his blood were shed without fault, he would have a just complaint against the one who sheds it, as Genesis says, behold the voice of your brother cries to me from the earth (Gen 4:10). This cry would be hidden if his complaint seemed unjust, like the one who had been punished for some fault, and so he says, nor let my cry be hidden from you, so that I would seem, from the frailty of the earthly condition, to complain unjustly, as though I were punished for faults. It is true that it is difficult for a man to act according to his earthly condition without the evil of mortal sin, yet it is not impossible, with the help of the grace of God, who is a witness also to our interior purity. Thus, he then says, for behold, my witness is in heaven, for the earth cannot cover over my blood, because the witness of heaven is greater than the accusation from the frailty of earth. The witness of heaven is fittingly used here because he investigates the secret intention of conscience, and so he then says, my conscience is above, for my cry cannot find a place to hide on earth here below, because my conscience is known above in heaven.

The promises of his friends are vain

16:21 My wordy friends, my eye drips for God.

16:22 And would that man were judged by God as the son of man is judged by his colleague!

16:23 Behold, the short years pass away and I walk a path by which I will not return.

266. My wordy friends. After Job described the greatness of his adversity (Job 16:14), his humility (Job 16:16), and his innocence (Job 16:18), he proceeds further to reprove the vain consolation which his friends never tired of repeating to him, about recovering the hope of temporal prosperity. As Eliphaz said above, how great is God that he should console you (Job 15:11). So he intends to show the vain character of this consolation, and he begins with the words, my wordy friends, for their promises are vain words. My consolation is not in recovering things, but in acquiring the enjoyment of God, and expressing this he says, my eye drips for God; that is, it weeps because of the desire of God, according to the Psalm, my tears have been for me my bread by night and by day, when I hear it said daily, where is your God? (Ps 41:4)

267. To explain what he had said, he continues, and would that man were judged by God as the son of a man is judged by his colleague. For a man is judged by his own colleague when one is actually present to the other and they express their arguments to each other. He desires, therefore, to be in this presence to God and to know the reasons for the divine works and judgments in which human happiness consists. His consolation was in this hope, not in the vain words of his friends, by which they promised the recovery of temporal prosperity. So to show the vanity of this promise he adds, behold the short years pass away, because man lives for a short time, as he had said above (Job 14:1). Job had already passed through a great part of the time of his life, and so few years remained for him in which, if there were prosperity, he would not derive much consolation because of the shortness of the time. Some men believed that after death man would return again to the same course of this present life, and so it would be possible for Job to be consoled in the hope of recovering earthly prosperity at least in that future life. So to reject this he then says, and I walk a path by which I will not return. For man in this mortal life tends through the process of aging to death, and there cannot be a repetition in this process, so that man would be a boy again and pass through all ages of this life.

Job Counts on God’s Friendship

Job calls on God

17:1 My spirit will be weakened, my days grow short and nothing remains for me but the tomb.

17:2 I have not sinned and my eye lingers on bitter things.

17:3 Free me and place me near you, and do not let the hand of anyone who pleases fight against me.

17:4 You have made their hearts far from discipline, yet they will not be lifted up.

17:5 He promises plunder to his companions and the eyes of his son see nothing.

17:6 He has used me as a proverb to the crowd and as an example in their midst.

17:7 Anger blinded my vision and my limbs are reduced to almost nothing.

17:8 The just are astonished at this and the innocent aroused against the hypocrite.

17:9 The just will preserve his course and add courage with his clean hands.

268. My spirit will be weakened. Job had shown above the great number of his afflictions (Job 16:14), the humiliation of his mind (Job 16:16), his innocence (Job 16:18), and the brevity of a life definitively lost (Job 16:23), and so he corrected his friends of vain speech. In this chapter then, he intends to prove these things and finally conclude as to their ignorance (Job 17:10).

First, he begins to prove what he had said about the process of human life, and he presents beforehand the cause of the shortness of life when he says, my spirit will be weakened. For the life of the body is from vital spirits which are diffused from the heart to all its members. The body lives as long as they are strong in the body. But when the natural caloric power (energy) begins to grow weak in the heart, this spirit grows less. By this growing less and debilitation he means the spirit is weakened. He then states the effect of this cause, saying, my days grow short. For weakness of the vital spirit shortens the days of life. To answer the objection that a spirit once weakened in existence of this mortal life, would again be strengthened according to kind, he says, nothing remains for me but the tomb, because once the span of this present life is finished, nothing more of this present life remains for me except the grave, and those things which pertain to the grave.

269. Then he shows their consolation to be vain in another way. For they consoled him, saying sin was the cause of the adversities of his present life, and that if he repented, then he would return to prosperity. But he rejects this, saying, I have not sinned, because he did not have the remorse of conscience from some grave sin for which he had incurred such great adversity. Thus he says later in the text, for my heart does not accuse me of anything my whole life long (Job 27:6). Thus he is not against what is said in John, if we say we have no sin, we lie to ourselves (1 John 1:8). By this he explains what he had said above about his innocence, I have suffered these things without having evil on my hands (Job 16:18). He then says, and my eye lingers on bitter things. He uses the plural, bitter things, because of the many adversities which he had enumerated above. He says lingers because although he had humbled himself among bitter things and sewn up a sack over his skin (Job 16:16), those bitter things will nevertheless remain.

He attributes bitter things to the eye because of the weeping they cause, which he already expressed, saying, my face was puffed up from weeping (Job 16:17), and again, my eye drips for God (Job 16:21), because as his eye was weeping among the bitter things, he asked only for divine help, and that is why he continues here, free me. For Job understood that he alone could free him who placed him in the power of the evil one (Job 16:12). Truly, he was not praying to be freed from adversity as one who would procure earthly prosperity afterward, but he prayed to be led to spiritual depth, and so he then says, and place me near you. For since God is the essence itself of good, it is necessary that he who is placed close to God be freed from evil. Man is placed near to God insofar as he approaches him in his interior self through knowledge and love, but this happens imperfectly, in the state of a sojourner on earth, in which man suffers temptations. Because he is placed near to God, however, he will not be overcome by them. Man is perfectly placed near to God in his interior self in the state of ultimate happiness, in which he cannot suffer from temptations, and he shows he desires this, saying, do not let the hand of anyone who pleases fight against me, because no matter who would want to fight against me, if I were placed perfectly near to you, no attack would disturb me. This, then, is what Job had for his consolation in the midst of bitter things, hoping to be placed near to God, where he could not fear temptations.

270. The prattling friends of Job did not understand this spiritual consolation of Job, and so he then says, you have made their hearts far from discipline, from your spiritual discipline, through which you teach one to hope for spiritual goods and to hold temporal goods in contempt. Since they only place their hope in things weak and timebound, they cannot arrive at spiritual depth and be placed near to God. He therefore expresses this, saying, yet they will not be lifted up. From the fact that they were far from spiritual teaching, he concludes that Eliphaz promises only temporal goods to Job as a consolation (Job 5:18), and he expresses this, saying, he promises plunder to his companions, that is, the procurement of temporal goods, which can only be chosen by us in losing other goods. So the acquisition of temporal goods is compared to plundering. It is not universally true that after repentance men recover temporal prosperity, since the good do not always enjoy temporal prosperity, and so then he says, the eyes of his sons see nothing. His sons are those who believe his promised hope for temporal rewards for the goods which they do, but when they do not attain them, their eyes see nothing, like people without hope. Just as Eliphaz promised temporal things to those doing good, so also he asserted that all temporal adversities came because of the sins of the one who suffered. Since Job had suffered many adversities, Eliphaz uses him as an example to ordinary people, and he expresses this, saying, he has used me as a proverb to the crowd and as an example in their midst. This is because he used Job as an example, to prove his opinion about the cause of adversity, presuming he was punished for sin.

271. However, it is characteristic of the zeal of the just to be indignant when they see the righteousness of divine judgments perverted by false doctrine.

So Job consequently shows the greatness of his zeal in two ways:

first, by a kind of disturbance of the mind. Vicious anger blinds the eye, but zealous anger disturbs the eye, as Gregory says. So he then says, anger darkened my vision, the sight of my reason. For the concentration of reason is disturbed by zealous anger.

Second, zealous anger also produces excitement in the body through pathos. Thus, we read in Maccabees that Matthias, seeing the Jews sacrifice to idols, felt anguish and he trembled in the depth of his being (1 Macc 2:23–24). So he adds here, my limbs are reduced to almost nothing, because the body of man seems to pine away from pathos. One could think that this obscurity of sight is against justice, and this anger against innocence.

So to reject this, he then says, the just are astonished at this, for the just are rightly astonished when they see the doctrine of evil men, and this astonishment says more than obscurity. The text continues, and the innocent aroused against the hypocrite, saying in effect, “It is not against innocence if someone is roused in anger against the hypocrite, who perverts true doctrine from a zeal for justice, and since, as has been said, zealous anger disturbs the soul but does not blind it, the just man is astonished or obscured by his zeal to not retreat from justice.” He expresses this, saying, the just will preserve his course, because he does not desert it from zealous anger. Such anger does not precede reason but follows it, and so it cannot separate a man from justice. Zealous anger is really useful because it makes a man arise against evil with greater strength and courage of soul. He expresses this, saying, and add courage with his clean hands, incited by zeal, as Aristotle says in the Ethics, that anger aids courage.

Job ridicules his friends

17:10 Therefore, all of you convert and come, and I will not find one wise man among you.

17:11 My days have passed away and my thoughts are utterly scattered. They torture my heart.

17:12 They turn my nights into days, and I hope again for the light after the darkness.

17:13 If I am patient, my home is in the lower regions; in darkness I have arranged my couch.

17:14 I have said to corruption: You are my father; and to the maggots: You are my mother, my sister.

17:15 Where then now is my hope and who will appreciate my patience?

17:16 Into the last depths of hell will all of me descend; do you think that at least there I will have rest?

272. Therefore, all of you convert and come. After Job presented his refutation of the opinion of Eliphaz, he collects here what he has said and orders it to demonstrate the proposition. First, he gets their attention, saying, therefore, from what I have said which is true, all of you, you and your fathers, who have arrayed yourselves against me, convert from your errors, and come to consider the truth. Once you have ascertained the truth it will be clear to you how far you are from true wisdom. Therefore he says, and I will not find one wise man among you. He says this to curb the boast of Eliphaz above, when he said, what do you know that we do not know (Job 15:9), and wise men know what they have learned from their fathers (Job 15:18).

273. In this he really wants to show their stupidity when they promised the consolation of temporal prosperity to him (Job 5:15; 8:6; 11:17). He first proposes against their promises that the time of his life has already elapsed, and he therefore says, my days have passed away. Then he shows the evil things which he suffers when he continues, my thoughts are utterly scattered, for they are impeded from the quiet contemplation of wisdom because of the bitterness of my bodily pain. So he then says, they torture my heart, because his thoughts are changed from the easy consideration of truth to the bitterness which tortured his heart. This torture of the heart was not even interrupted by night, which is the time man gives to rest, and so he then says, they turned my nights into day, because he spent the night in insomnia, as though it were day. It is more painful to suffer the loss of sleep at night than during the day, because during the day the soul of man is lightened by the company of men and by the splendor of light. So as long as he could not sleep at night he desired that it end quickly. He explains this, saying, I again hope for the light after the darkness; that is, I hope that the light of day will come again after the darkness of night.

274. But since Eliphaz had invited him to tolerate all adversities patiently from future expectation, he shows as a consequence what seems to him to be left of temporal things in the future. So he says, if I am patient, that is, patiently bear all these pains, nothing remains for me but the dwelling of the grave, and he expresses this, saying, my home is the lower regions. He calls the grave the lower regions according to the opinion of those against whom he is disputing, who did not believe that the soul of man survives after death, but that only the body remains in the grave, which they called lower regions, because it was situated in the depths of the earth. Man lying in the grave suffers darkness, both because of the defect of the senses and because of the lack of exterior light, and so he then says, in darkness I have arranged my couch. As a man who takes his origin when he is born from his parents has an affinity with them, so after death, lying in the grave, he dissolves into corruption and maggots, which are born from his body, and so he then says, I have said to corruption: You are my father; and to the maggots, you are my mother, my sister, because I will have affinity in the grave with no other temporal thing except corruption and maggots.

275. From these things he concludes as though deducing an unfitting conclusion, saying, where then now is my hope? because if I must find my consolation in temporal prosperity, my hope would be vain. Again he concludes to a greater absurd conclusion, saying, and who will appreciate my patience? for even though I would suffer patiently, nothing remains for me but the grave and its darkness, corruption and maggots. If I should have patience to merit temporal goods from God, then it would follow that God did not regard my patience, which is to deny providence. Against the objection that he would be given temporal prosperity by God even in the grave, he then says almost jeeringly, into the last depths of hell will all of me descend, since whatever is mine will be lowered into the grave, which is all that remains for me. Do you think that at least there I will have rest; should I also expect earthly prosperity there? This is clearly ridiculous.

The Inexorable Fate of the Wicked

18:1 Then Baldath of Shuah answered and said:

18:2 To what end will you just toss out words? Reflect first, and then we will speak.

18:3 Why do you take us to be asses and deprecate us in your presence?

18:4 Will you lose your soul in your anger? Because of you, should the land disappear and should the rocks be displaced?

18:5 Will not the light of evil men go out, and will his fire sparkle?

18:6 The light has darkened in the tent of that man and the lamp above him has gone out.

18:7 His strong efforts will lose their vigor and all his places will fall short.

18:8 For he has put his feet in the snare and he walked forward into the mesh.

18:9 The sole of the foot of that man will be bound in a snare, and his thirst burns against him.

18:10 A snare is hidden for him on the earth, and a trap is set for him on the path.

18:11 From all sides dread terrifies him, and he does not know where to put his feet.

276. Then Baldath of Shuah answered. Since Baldath of Shuah could not understand what blessed Job meant with his intellect, he thought that what he himself could not understand was spoken without basis by Job, and so in the beginning of his answer he says, to what end will you just toss out words?

Here he blames Job for three things:

first, the ineffectual character of his speech, as though the words of Job had no efficacious proof, which is shown in the fact that he says, to what end.

Second, he blames him for the vain multiplication of words, as though these words of Job lacked serious consideration, which is shown in the fact that he says, words.

Third, he criticizes him for the disordered connection of his words, which is shown when he says, will you just toss out words? For one is said to toss out words who scatters them inordinately, although one can also interpret this third thing as bragging. These three things occur in the speech of someone who has a weak mind, and so it is useless to speak with him, and so he continues, reflect first, and then we will speak. In this he seems to mean, “From the fact that you speak inefficaciously, lightly, and inordinately, it is clear that you have weak intelligence, and so I insist first that you think hard, and afterwards, we can converse with each other.”

Then he blames him for presumption, since he had not held them to be wise when he had said, I will find no wise man among you (Job 17:10). So to answer this he then says, why do you take us to be asses and deprecate us in your presence? For the man who lacks wisdom seems poor and like a beast, because the honor and crown of man consists in wisdom. Consequently, he finds fault in him about anger, because he had said: anger darkened my vision (Job 17:7). He had taken this in the wrong way, believing that it was the sort of anger that takes away the light of wisdom, not listening to what he had said after this, the just will preserve his course (Job 17:9). So he then says, will you lose your soul in your anger? For one loses his soul in anger who, because of anger, exceeds wisdom and justice, which are the principle goods of the soul.

277. With these promises, in which he had noted weakness of intellect, presumption and unjust anger in the person of Job, he arrives as the consequence at his principal proposition towards which the controversy was directed, which is that the adversities of this present life are punishments of sin. Job had said against this, I have not sinned, and my eye lingers on bitter things (Job 17:2). Since Baldath could not use arguments for the assertion of his opinion, he wanted to establish his opinion as most firm from common opinion, and so he compared it to the things which are firmly established, like the earth and rock. So he says, because of you, should the land disappear and should the rocks be displaced? implying that the opinion that adversities happen because of sins is firm as earth and rocks. Would you be able to move them because of your arguments to prove your innocence?

278. He then expands his idea more fully, relating in detail the evils which happen to sinners. Among these he places first the end of their success, which he compares to the light, because those who walk in the light do not stumble (John 11:9). Thus, those seem to walk in the light for whom everything prospers as they would like. He speaks about the loss of this light, of prosperity, saying, will not the light of evil men go out, will not their prosperity cease? Just as material comes from the flame of fire, so also the luster of his prosperity comes from human desire when one attains what he desires, and so he then says, nor will his fire sparkle? For fire is commonly used to symbolize the fervor of love, as we read in the Song of Songs, his lamps are fire and torches (Song 8:6). We should note that man’s success in prosperity comes from two causes. Sometimes it comes from human providence; for example, when a man prudently and carefully orders each and every individual thing. As to the end of this prosperity he says, the light has darkened in the tent of that man? because both he and his household will lack prudence in their decisions. Sometimes, however, a man’s success in prosperity comes from a higher cause, from divine providence. He describes the end of this prosperity, saying, the lamp from above him has gone out, not that God does not shine in himself, but he does not show this to the evil man. He fittingly describes the providence of man as light, for it is borrowed from another, and the providence of God as lamp because he gives light in himself. He speaks of the light of divine providence from the fact that, because a man loses the light of reason, he seems not to merit to be protected by the light of divine providence.

279. After he has treated of lost prosperity, he then speaks about adversity, concerning which he first places the impediments to action and effort. Man struggles to attain the effect of his action in two ways: in one way by his own personal courage, and thus he says, his strong efforts will lose their vigor, because his courageous assertion cannot advance further. In another way man tries to attain something by wisdom, and regarding this he says, all his plans will fall short, when what he thought was useful becomes harmful to him. He says that the cause of these impediments comes from his sin, for he put his feet in the snare. For just as one who spontaneously puts his foot in a snare wants to be captured, so one who spontaneously occupies himself with sin disposes himself to have his desires impeded; as Scripture says, the iniquity of the evil man has ensnared him (Prov 5:22). As there are a variety of stains in the mesh in the net, so also in sin there are many different sins which entangle a man. So he then says, and he walked forward into the mesh, when he goes from one kind of sin to another, or from one mode of sinning to another. Since he spontaneously put himself in danger and does not stop advancing, but always proceeds further on, as a result, he sometimes feels himself impeded and so he then says, the sole of the foot of that man will be bound in a snare; that is, the forward motion of his will and his act will be blocked by some obstacle.

280. These sorts of evil things arise from three causes for those progressing more deeply in sin.

First, on the part of the sinner, in whom the desire for sins increase in direct proportion the more he sins. Regarding this he continues, and his thirst burns against him, because sometimes man the sinner considers something to be harmful to him from reason, but the strength of his desire for sin compels him to act against his thinking.

Second, the cause of the harm is sometimes from the things themselves in which he sins, as Scripture says, riches are amassed to the evil of the one possessing them (Eccl 5:12). Harmful things of this sort come sometimes from things already obtained, and regarding this he says, a snare is hidden for him on the earth, because in fact there is some danger hidden in earthly things themselves, and so the feet of the sinner are caught. But sometimes harmful things of this sort arise when a man is en route to acquiring things, and expressing this he says, and a trap is set for him on the path, because before the sinner obtains what he seeks, the dangers are already hidden on the way itself.

Third, harmful things like this are caused on the part of some men whose plots and attacks the sinner fears, and so he then says, from all sides dread terrifies him, since, as Scripture says, when the evil man is timid, he is given to the condemnation of everyone (Wis 17:10). When, however, man is wary about everyone and everything, it is necessary that his acts should be impeded in many things, and so he then says, he does not know where to put his feet, so he cannot go forward freely in any direction.

The pains of the sinner

18:12 Let hunger rob his strength, and let abstinence from food invade his ribs.

18:13 May his skin lose its beauty, and may a premature death consume the arms of that man.

18:14 May trust be torn away from his tent, and may death trample him like a king.

18:15 May the companions of the one who no longer lives inhabit his tent, let sulphur be sprinkled in his tent.

18:16 May his roots be dried up down deep, and may his harvest above be ruined.

18:17 Let the memory of that man perish from the earth, and may his name not be celebrated in the squares.

18:18 Let him be expelled from the light into darkness, and let him disappear from the earth.

18:19 He will not bring forth seed or offspring in his people nor will anyone remain in his territory.

18:20 In his day, the little people will be astonished and honor invade the first men.

18:21 Such are the tents of the evil man. Such is the house of him who has no knowledge of God.

281. Let hunger rob his strength. In the foregoing, Baldath had presented the punishments of sins found in exterior adversities, but here he begins enumerating the punishments pertaining to the persons of the sinners themselves. One must note that sins themselves imply exterior adversities, and so he talks of exterior adversities as though speaking with some certitude. But corporeal punishments do not seem to be directly caused from sins themselves, unless perhaps one considers sins such as gluttony and lust, in which someone sins in his own body; therefore, he does not treat corporeal punishments in denouncing him, but more in threatening him. He begins with the corporal punishments which precede death, and since nourishment preserves the life of the body, he first invokes the lack of nourishment against him, because it is the first cause of the beginning of the failure of man’s health. Regarding this he says, let hunger rob his strength. Then, as he lacks nourishment, his life is also taken away, and regarding this he says, and let abstinence from food invade his ribs, by which he means the weakening of the vital operations, the principle one of which is the heart, which is contained under the rib cage.

The goods of the body which hunger begins to weaken are totally consumed in death. The principal goods of the body are beauty and strength, and so he then says, may his skin lose its beauty, because beauty regards exterior appearance, and may a premature death consume the arms of that man, in which strength is especially found, and which death robs before the end of the natural span of life. The dead man is taken out of his house, and regarding this he says, may trust be torn away from his tent, because he did not place his hope in God, but in the vulgar display and the glory of his house, of which he is deprived after death. Thrown out of his house, he is shut up in the tomb where he is totally exterminated in death. Respecting this he says, and may death trample him like a king, because death, like a king in the fullness of his power, grinds him into dust. When he has been taken from his house, the dead man’s domestics then remain with whom he had society in this life, and as to this he says, may the companions of the one who no longer lives inhabit his tent, that is, of the dead man who now takes no more part in human affairs. When the householder dies, the members of the household mourn and show signs of sadness, either wearing black and somber garments, or by offensive odors, and he expresses this when he says, let sulphur be sprinkled in his tent. In this text, one understands all those things which can be signs of sadness, just as good odors are used for a sign of rejoicing.

282. When a man is dead, frequently everything which was his goes to ruin. He shows this is a consequence, beginning first with those things produced from the earth, some of which still remain as seedlings when he dies. Expressing this he says, may his roots be dried up down deep, so that what he had sowed or planted is destroyed and does not bear fruit. However, as to those which have already produced fruit, he says, and may his harvest above be ruined. One can refer this to any business he has begun or at that time almost concluded. He then proceeds to the renown which remains about a man after his death, by which he desires to live in the memories of men and to also have glory after death.

Thus, as to the removal of the sinner from the memories of men, he then says, let the memory of that man perish from the earth. As for the end of his renown he then says, may his name not be celebrated in the squares, which he says exactly to the point because a name is only celebrated by a crowd, which is usually found in public squares. Thus, when his memory and the public renown of his name have ended, the brightness of his glory will be changed into the darkness of perpetual oblivion, and expressing this he says, let him be expelled from the light into darkness, that is, from earthly glory to oblivion. When his fame has ceased and his body consumed by death, nothing of him will remain any longer in the world, because Baldath and his companions were of the opinion that the soul did not remain after death. Let him disappear from this world, so that nothing of him remains in the world. But since parents also live in their children, he rejects this, saying, he will not bring forth seed, because his sons will be dead, nor offspring in his people, since neither grandsons nor great-grandsons will remain, nor even his relatives, and so he then says, nor will anyone remain in his territory, for those related by blood and members of his household who should keep his memory do not.

283. He shows the effect that follows from this in the hearts of others when he then says, in his day, which is the day of his ruin, the little people will be astonished, those least among the people will wonder greatly, because they cannot comprehend how such great glory of a sinner is suddenly reduced to nothing. As for the elders, he then says, horror will invade the first men, fearing that the same thing might happen to them. He seems to have introduced this to answer to what Job had said above: whether his sons are noble or base, he does not understand, yet his flesh, while he lives, will grieve (Job 14:21). From this Job refuted the warnings of his friends or the promises of things which would happen after his death. But here, Baldath answers that great tragedies of this kind which happen after death, although the dead man does not know them, are still inflicted by God as punishments for the correction of others.

284. Since he had promised some punishments to a sinner proper to the journey of the present life, and others which are proper to the end of his journey which happen after death, he therefore adds as an epilogue, such are the tents of the evil man, which refers to his progress in the course of this present life, because travelers use tents. However, as to the ultimate end which is like the end of movement, he then says, such is the home of him who has no knowledge of God, either by unbelief or by disobedience.

Job Answers Baldath

A new description of his misfortune

19:1 Then Job answered and said:

19:2 How long are you going to afflict my soul and injure me with your discussions?

19:3 Behold, you have confused me ten times and you do not blush in oppressing me.

19:4 If without doubt I have erred, my ignorance will be with me.

19:5 But you raise yourselves against me and you charge me with my disgraces.

19:6 At least now understand that God would not have afflicted me with right judgment, and he would not have girded me about with his scourges.

19:7 Behold, I will cry aloud while I am suffering attack, and no one will hear me; I will cry out and there is no one to judge.

19:8 He has obstructed my path and I cannot go across, and he placed darkness on my footpath.

19:9 He stripped me of my glory and he took the crown from my head.

19:10 He destroyed me on all sides and I perish, and he has taken away my hope like an uprooted tree.

19:11 His fury is roused against me, and so he considers me his enemy.

19:12 His hired robbers came all at once, they have cut a path for themselves through me and they besieged my tent all around.

19:13 He has made my brothers far from me and my acquaintances turned from me like strangers.

19:14 My neighbors abandoned me and those who knew me have forgotten me.

19:15 The tenants of my house and maids have considered me as a stranger, and I was like a foreigner in their eyes.

19:16 I called my servant and he did not answer me; I begged him with my mouth.

19:17 My wife shuddered at my breath and I begged the sons of my womb.

19:18 Even the foolish despised me, and when I left them, they disparaged me.

19:19 Once my counselors, they despised me, and he whom I loved most is against me.

19:20 My bone clung to my skin after my flesh was consumed. Only my lips stand around my teeth.

19:21 Have pity on me, have pity on me, you, at least, who are my friends, because the hand of the Lord has struck me.

19:22 Why do you persecute me like God, and are you not satisfied with my flesh?

285. Then Job answered and said: How long are you going to afflict my soul. In the previous discourse Baldath seems to have intended two things.

First, he intended to silence Job for stupidity, pride and anger (Job 18:2). He intended to afflict him with this like his other friends had, and so Job says, how long are you going to afflict my soul?

Second, Baldath intended to prove his opinion that the adversities of the present life arise because of sins, which, in fact, he had explained at length by enumerating the different adversities without introducing any other proofs (Job 18:4). Regarding this Job says, and injure me with your discussions, that is, with tiresome words but not convincing proofs? It is tolerable if someone speaks against his own friend once, but if the man says the same things over and over he seems to be firmly established in malice, and so he then says, behold! You have confused me ten times, in saying the same thing while I listened with some anger. Before this present response, Job is found to have spoken five times, if we begin from when he said, cursed be the day I was born (Job 3:13), and the friends are found to have answered him five times. Even if they should not cease to afflict the one they were tormenting for friendship’s sake, they at least could stop afflicting him because they were confusing him, and so he then says, and you do not blush in oppressing me, for you wear me out with both your reproaches and your lengthy discourses.

Among other reproaches Baldath seems to have noted ignorance when he had said, reflect first and on this condition we will speak (Job 18:2). The friends certainly should have tolerated this ignorance. He should have been excused because of it, but he should not have been reproached with it, especially in a time of adversity, and so he then says, if without doubt I have erred, my ignorance will be with me. This is as if he should say, “Nothing burdens you, but only me, and so it was not your concern to reproach me for ignorance in adverse straits.” So he then says, but you raise yourselves up against me, making an ostentatious display of your excellence, and you blame me for my disgraces, that is, which only concern me and do not burden others.

286. After he begins with these things which concern the silencing of his friends, he goes on to pursue his chief proposition, with the intention of showing what they say is false: that present adversities always arise because of past sins. Immediately at the beginning he draws an unfitting conclusion from this supposition, saying, at least now, understand that God would not have afflicted me with right judgment, as if to say, “If adversities only arise because of sins, the judgment of God, by which he afflicted me gravely when I did not sin gravely, is not right.” He says, at least now, because up to this time he had not yet enumerated his adversities as particularly as he will now. He not only says that he is afflicted with adversities, but also, he concludes from them that he cannot find a way to escape them, and so the text continues, and he will not have girded me about with his scourges, because the scourges themselves have taken away the road to the cures. He begins to pursue this second point first.

Cure from adversities can be found through human aid, or by the man himself. Cure through human aid is found in two ways.

In one way in the deed itself, for example, when someone is violently oppressed by someone else and he receives aid from another.

He rejects this, saying, behold, I will cry aloud while I am suffering and no one will hear me, as if he should say, “If I cry aloud against those who oppress me violently, no one will hear to come to my aid.”

In another way, after the deed; for example, when someone who has suffered injury complains to a judge, who restores and vindicates him by his sentence. He rejects this, saying, I will cry out and there is no one to judge; that is, if I cried out in complaint, there would be no judge present who would free me by his judgment.

Or, a cure is found from adversities by the man himself, who escapes adversities in two ways.

In the first way, by his power, and he excludes this, saying, he has obstructed my path and I cannot go across, as if he should say, “He has placed so many impediments to my advance that I cannot remove them.”

In another way by prudence, and to exclude this he applies the text, and he placed darkness on my footpath, so that I could not see how I must go forward.

287. Then, after he has excluded the cures, he adds the adversities, beginning with the exterior goods which he lost.

He places first among these the loss of honor and glory when he says, he stripped me of my glory, because although he had previously been held in honor and reverence, now even those younger in age derided him, as the text says further on (Job 30:1).

He places second the loss of rank when he says, and he took the crown from my head, because before he used to sit like a king surrounded by his army (Job 29:25), as a text will say further on, but now he sat in a dungheap scraping the corrupted matter with a potsherd (Job 2:8).

He places third the loss of exterior things when he says, he destroyed me on all sides, namely, when all my exterior goods are laid waste, and I perish, while the adversity lasts, because there is no hope of recovery. So he then places, and he has taken away my hope like an uprooted tree, for a tree has hope that it will grow again if its branches are cut off, as long as its roots stay in the earth. But if its roots are torn out of the earth, it must dry out and perish. The same is true of him, as though his roots have been torn out and he has no hope of recovering temporal prosperity.

288. The root of hope is twofold:

one is on the part of divine aid,

the other on the part of human aid.

The root of the hope which comes from divine aid seems to have been torn up by the fact that God seems gravely angry with him, according to the opinion of those who put divine punishment only in the adversities of this life, and so he says, his fury is roused against me, which he says to show the vehemence of the anger. For fury is his anger enkindled. But the more violent fury is, the more quickly it usually passes away, and so hope can remain in the future for the one who is angry. But if anger passes into hatred, then no hope seems to remain, and to show this he puts here, and so he considers me his enemy. For one does not hope for a cure by an enemy. He puts the sign of God’s anger and hatred next when he continues, his hired robbers came all at once. The term hired robbers means the Sabeans (Job 1:15), the Chaldeans (Job 1:17) and the demons (Job 1), who together laid waste his goods almost like a conspiracy. He terms them robbers hired by God as though this happened from divine ordination, as even the friends of Job had said. These aforementioned hired robbers despoiled Job publicly and without any respect or fear, and so he then puts, and they have cut a path for themselves through me, as though to say: they despoiled me like an enemy whom one finds on the road. They have also attacked him everywhere tenaciously. Regarding this he says then, they besieged, tenaciously, in a circle, each and everything, my tent, the goods of my house.

289. Next he shows that the root of his hope, which is from human aid, has been torn out. He shows that he could not expect any aid from those whom he should most expect to give it.

He enumerates first those who do not live under the same roof, beginning with his brothers, saying, he has put my brothers far from me, so that they do not want or are not able to bring me help.

Then he places intimate friends next, and my acquaintances turned from me like strangers, not bringing help to me. As to his blood relatives or who depend on him in any way he says, my neighbors abandoned me, not bringing me any aid. As for those, however, with whom he had been associated once he says, and those who knew me, that is, once as an intimate friend, now in trial, have forgotten me, namely, do not care for me.

After these he goes on to enumerate the household servants when he says, the tenants of my house, who used to serve me, and maids considered me as a stranger, not caring about my afflictions; and I was like a foreigner in their eyes, for they utterly despised me. He places next the disobedience of the slaves, I called my slave and he did not answer me. He adds proud contempt, I begged him with my mouth, that is, for I had to urge him not by command, but by entreaties, because he despised me.

Then he enumerates the persons most closely joined to him, namely his wife and children.

Wives usually especially enjoy the presence of their husbands, unless they perhaps come to detest him because of some serious physical corruption. He shows this, saying, my wife shuddered at my breath, because of the stench of the sores, which made him dreadful to her. The duty of children is to obey the least nod expressing the will of their parents. As a result of great contempt of the parent, the father, to whom a son should show respect, has to beg his son humbly, and to show this he puts, I begged the sons of my womb. But this seems to contradict what has been said above (Job 1:19), when the text states that his sons and daughters were oppressed by the ruin of their house. The explanation may be that some small ones remained who were not killed at that banquet, or that perhaps some sons of his sons imputed the death of their own parents by their own sins to the sins of Job, and despised him.

290. So, after he said he was despised by those inside and outside his household, he shows next that he has been despised both by the foolish and the wise. But foolish men characteristically despise those whom they see in miseries, because they think only earthly goods should be honored, and so he says, even the foolish despised me, in their hearts, when I was present, and when I left them, they disparaged me, verbalizing things they were ashamed to say in my presence. Then he also says he is despised by wise men whom he once regarded as intimate friends, and so he says, once my counselors, they despised me, namely these men whom I used to admit to my counsel because of their wisdom, and he whom I loved most is against me. Perhaps he says this because one of those who were present was more hostile to him.

291. So after he has describes the adversities, which belong to exterior things, he places the consumption of his own body, saying, my bone clung to my skin, after my flesh was consumed, because his flesh had been so consumed from the gravity of his illness that his skin clung to his bones. But because the lips are flesh which adhere to the teeth like bones, he then makes a exception of them, saying, only my lips stand around my teeth, by which he makes oblique reference to the fact that all the other functions of the members of the body have ceased, and only his function of speech remains.

292. After he has enumerated his own adversities, he invites them to compassion, repeating his request for mercy because of the great number of his miseries, saying, have pity on me, have pity on me, you, at least, who are my friends, because I am abandoned by others. The cause of pity is affliction, which is all the more grave as it is incited by someone more powerful, and so he continues, because the hand of the Lord has struck me. For he understood that he had been smitten by God. It does not seem fitting for a man to add afflictions to someone who has been afflicted, and so he says, why do you persecute me like God? as though he should say, “The persecution which comes from God is enough for me, but it was more your duty to bring consolation.” He shows in what way they were persecuting him, saying, and are you satisfied with my flesh, which characteristically belongs to detractors, who are said to feed on human flesh insofar as they rejoice in the weaknesses of others, for the flesh is the weakest part of an animal.

Job’s great profession of faith: his redeemer lives

19:23 Who will grant me that my words be written down? Who will grant me that my words may be engraved in a book

19:24 with an iron stylus, or on a plate of lead, or securely sculptured on flint stone?

19:25 For I know that my Redeemer is living, and I shall arise on the very last day from the earth.

19:26 I will encircle myself again with my skin and in my flesh I shall see God,

19:27 whom I myself will see and my eyes will behold him and not another. This my hope has been put in my heart.

19:28 Why, then, do you now say: Let us persecute him and let us find a basis in his words against him?

19:29 Flee, then, from the face of the sword, for his sword is the avenger of evils and know there is a judgment.

293. Who will grant me that my words be written down. Job had said above that his hope had been taken away, like an uprooted tree (Job 19:10). He certainly said this referring to the hope of recovering temporal prosperity, a hope to which the friends urged him in many ways. But he showed many times above (Job 19:11–20) that he ought not to have this hope, by deducing various unfitting conclusions. Now he clearly declares his intention to show that he had not said these things in despair of God, but because he bore a higher hope about him, which was not even related to goods present here, but to future goods. Because he was about to speak about great, wondrous, and certain things, he first shows his desire that the thought he is about to express would endure in the faith of his descendants. We transmit our words and their meaning to our descendants by the service of writing. So he says, who will grant me that my words be written down? so that what I am about to say about the hope which I have fixed in God may not be forgotten. What is written in ink usually fades with the long passage of time, and so, when we want some writing to be preserved for a long time, we not only record it in writing, but we record it on skin, on metal, or in stone. Since what he hoped for was not in the immediate future, but must be reserved for fulfillment at the end of time, he then says, who will grant me that my words may be engraved in a book with an iron stylus, like an impression made on skin, or, if this is not enough, by a stronger impression made on a plate of lead, or, if this seems not enough, securely sculptured, with an iron instrument, on flint stone?

294. He shows what discourses he would like to preserve with such great diligence, saying, for I know that my redeemer is living. He clearly attributed this to the manner of a cause. Things which we are not sure of we are not anxious to commit to memory, and so he clearly says, for I know, namely by the certitude of faith. This hope is about the glory of the future resurrection, concerning which he first assigns the cause when he says, my redeemer is living. Here we must consider that man, who was established as immortal by God, incurred death through sin, according to Romans, through one man sin entered the world, and through sin, death (Rom 5:12). Job foresaw through the spirit of faith that the human race must be redeemed from this sin through Christ. Christ redeemed us from sin by death, dying in our place, but he did not so die that he was consumed by death;, for although he died according to his humanity, yet he could not die according to his divinity.

From the life of the divinity, the humanity has also been restored by rising up to life again, according to what is said in Corinthians, for although he was crucified because of our infirmity, yet he lives by the power of God (2 Cor 13:4). The life of the Risen Christ is diffused to all men in the general resurrection, and so in the same place the Apostle Paul puts, for we are weak in him, but we will live in him by the power of God in us (2 Cor 13:4), and so the Lord says according to John, the dead will hear the voice of the Son of God, and those who hear it will live: for just as the Father has life in himself, so he gave it to the Son to have life in himself (John 5:25–26). Thus the primordial cause of the resurrection of man is the life of the Son of God, which did not take its beginning from Mary, as the Ebionites said, but always was, according to Hebrews, Jesus Christ yesterday, today, and forever (Heb 13:8). Therefore he clearly does not say, my redeemer will live, but, is living. In this cause he foretells the future resurrection, and he determines its time when he then puts, and I shall arise on the very last day from the earth. Here, one must reflect that some men posited that the motion of the heavens and this state of the world would endure forever, and they maintained that after the certain revolutions of years, when the stars return to their same places, dead men would be restored to life. Since a day is caused by a motion of the heavens, if this motion of the heavens will endure forever, there will be no very last day. Thus to remove this aforementioned error, he then clearly says, on the very last day, and this is consonant with the statement of the Lord, who says in John, I will raise him up on the very last day (John 6:40).

295. There were other men who said that men rose by resuming not an earthly body, but some kind of heavenly body. To exclude this he then says, I will encircle myself again with my skin. He expressly says this because he had said above (Job 19:20) that only the skin had remained around his bones. In this way of speaking, he assigns the explanation of the resurrection, namely, that the soul does not always remain divested of its very own skin. Again, there were some who said that the soul will resume the same body it had put aside, but according to the same condition, so that it would need food and drink, and would exercise the other fleshly operations of this life. But he excludes this, saying then, and in my flesh I shall see God. For it is clear that the flesh of man is corruptible according to the state of the present life.

As Wisdom says, the body which is corrupted weighs down the spirit (Wis 9:15), and so, no one can see God while living in this mortal flesh; but the flesh which the soul resumes in the resurrection will certainly be the same in substance, but will be preserved incorruptible by a divine gift, according to what is said by Paul, this corruptible must put on incorruption (1 Cor 15:53). Therefore, the former flesh will be of this latter condition, because it in no way will impede the soul from being able to see God, but rather, will be completely subject to the soul. Porphyry, not knowing this, said, the soul must completely flee the body to become happy, as though the soul, and not the whole man will see God. To exclude this, Job places, whom I myself will see, as though he should say, “Not only will my soul see God but I myself, who subsist in body and soul.” To indicate that the body will be a participant in that vision in its own proper way, he adds, and my eyes will behold him, not because the eyes of the body would see the divine essence, but because the eyes of the body will see God made man. They will also see the glory of God shining resplendent in created things, as Augustine says at the end of The City of God. That one should believe that man must be restored the same in number and not only the same in species in order to see God, he says, and not another, in number. This is so that one might not believe that he expected to return to the kind of life which Aristotle describes in II De Generatione, saying that each and every corruptible substance which has been moved will be restored in species, but not in the same number.

296. After these things as premises about the cause, the time, the manner of the resurrection, and the glory and identity of those who will rise, he then adds, this my hope has been put in my heart, as if he should say, “For my hope is not in earthly things which you promise vainly, but in the future glory of the resurrection.” He says clearly, has been put in my heart, to show that he not only held this hope in words, but hidden in his heart; not doubtfully, but most firmly; not like something of little consequence, but as something most precious. For what is hidden in the heart is possessed in a secret way, is firmly held, and is considered dear.

297. Thus, after he has shown the high character of the hope which he had in God, he rejects their false accusations, which they sought to make against him as if he had rejected the hope and fear of God by not putting his hope in temporal things. So he then says, why, then, do you now say: Let us persecute him? namely as one who despairs of God or does not fear God, and let us find a basis in his words against him, by condemning my speech as though I would have denied the providence of God? I do not deny, but assert, this providence, saying that rewards and punishments are also prepared by God for man also after this life. So he then says, flee, then, from the face of the sword, of divine revenge, reserved in the future life for you, even if you flourish in temporal prosperity; for his sword is the avenger of evils, that is, in the vengeance which he properly takes after death. Know there is a judgment, not only in this life, but also after this life, in the resurrection of good and wicked men.

The success of the sinner is shortlived

20:1 Then Sophar the Naamathite answered and said:

20:2 Therefore my various thoughts succeed each other and my mind is disturbed about various things.

20:3 I will hear the teachings by which you argue with me and the spirit of my understanding will answer me.

20:4 I know this from the beginning when man was placed on earth,

20:5 that the praise of the wicked is short-lived and the joy of the hypocrite is a speck.

20:6 If his pride should ascend up to heaven and his head should touch the clouds,

20:7 he will be lost in the end like dung and those who saw him will say: Where is he now?

20:8 And like a dream flying away, he will not be found; he will pass away like a vision in the night.

20:9 The eye which saw him will see no more, nor will his place behold him anymore.

20:10 His children are wasted by extreme poverty and his hands will cause him pain.

20:11 His bones will be full of the vices of his youth and they will sleep with him in the dust.

20:12 Since wickedness was truly sweet in his mouth, he hid it under his tongue.

20:13 He saves it and does not leave it, and he will keep it secret in his throat.

298. Then Sophar the Naamathite answered and said: Therefore my various thoughts succeed each other. After Sophar heard the opinion of Job about the hope of the future life, he seems to acquiesce, and so after this second answer he contradicted nothing in the third one. But there was still something in his heart which did not permit him to give ground completely from his former opinion. For he thought that although rewards and punishments happen in the future life for merits, as Job reasoned, nevertheless, it still seemed to him that the prosperities and adversities of this life are given to men by God as sanctions for the virtuous and sinners. So, as though convinced in part and yet holding his first opinion in part, he says, therefore, namely, because of the words which you say about the future life, my various thoughts succeed each other. He then says that these various thoughts should not be understood to belong to the same opinion, like when someone carefully thinks out various arguments for the same conclusion, and my mind is disturbed about these various things, for I am led now to one opinion and now to the other, by the force of the arguments which can be induced for both, as though I am incapable of resolving the contradictions. For he thought that he should not reject the opinion of Job about the hope of the future life, and so he says, I will hear the teachings by which you argue with me, in believing what you have said about the future resurrection, but I still do not dismiss my first opinion totally. He expresses this, saying, and the spirit of my understanding will answer me, for my intellect still knows what I should answer to your opinion.

299. It seemed most certain to him and proved by experience that although the evil enjoy some prosperity, still, it is brief and quickly destroyed in this life, either by a premature death or by some ensuing adversity. He expresses this, saying, I know this, looking, from the beginning when man was placed upon the earth, as though to say, from the beginning of the human race, the praise of the wicked is shortlived. For they are sometimes praised for a little while because of some signs and beginnings of goodness which appear in them. But those are immediately darkened by the evil works which appear in them, and so the joy they have from the favor they take from false pretenses passes away in a short time.

So he says, and the joy of the hypocrites is like a speck, passing away in a moment, because afterwards they are known by their fruits, as Matthew says (Matt 7:16). It sometimes happens that, from that favor which he enjoyed for a short time from false pretense, he was lifted up to some high rank, and so as a consequence he shows that this also will not endure long for him, saying, if his pride should ascend up to heaven, for because of this high state which he has attained, he ascends to such great pride that he does not think himself fallen as the earth, but immovable as the heavens. And his head would touch the clouds, so that it is like he is advanced beyond the common state of man; he will be lost in the end like dung. This will happen either from a premature death, by which he rendered a human corpse to be abominable like dung, as Jeremiah says, the dead man falls like dung upon the face of the earth (Jer 9:22), or by the fact that his evil will be disclosed to all and he will be reputed vile by all, as Scripture says, every woman who fornicates will be tread under foot like dung on the road (Sir 9:10). When his pride is taken away, wonder will arise in the hearts of men about such sudden loss, and the reverence which he enjoyed will end for him. So he says, and those who saw him will say: where is he now? either in wonder or contempt.

300. To show that his defeat is irreparable, he then says, and like a dream flying away he will not be found, for as a bird flying away easily disappears from the eyes of men, so also dreams easily disappear from human knowledge. As little or no trace remains of it, nor does there exist any proof which could be given if it is lost, his knowledge passes away irreparably.

He shows the cause of the irreparability in many ways.

First, on the part of the sinner himself who perishes, and so the text says, he will pass away like a vision in the night, which is an imaginary vision and does not endure, and so after he loses it, it cannot return. A vision during the day is of something permanent, which, if someone loses momentarily, he can bring back to sight. In the same way, as long as he remains a sinner, if adversity should come to him, he can hope for recovery. But when he passes out of this life, he cannot hope for any further recovery.

Second, he shows his fall to be irreparable on the part of other men when he then says, the eye which saw him will see no more: for those things which pass easily out of sight also pass easily out of mind, and so the dead whom we do not see any more are easily forgotten. As a result, they neither have honor in the memories of men nor do their friends care to give them further aid.

Third, he shows the cause of his inability to be restored because he cannot return to his former state, and so he says, nor will his place behold him any more. For man cannot return after death to the same mode of living. Not only will this be cast aside in his own person in his passing away, and be taken away from the eyes of men, never to be restored to his own place, but his sons will also be punished for his sin. So the text continues, his children are wasted by extreme poverty, by the just judgment of God, so that since he sinned to attain the riches for his sons, he is to be frustrated in this very hope when his sons are impoverished.

301. Then, as though agreeing with the opinion of Job, he then speaks also about the punishments of the future life, saying, and the works of his hands will cause him pain, because he will suffer pain in punishment for the sinful works he did. It is apparent that this retribution of pain must be understood to be after death, when the text adds, his bones will be full of the vices of his youth and they will sleep with him in the dust. For even after death, when his flesh will be dissipated into dust, and only his bones remain in the grave, he will suffer punishment for his sins; not only the ones he committed in old age, but also those he committed in his youth, when he was susceptible to sin. He shows the reason why he is also punished for sins after death, saying, since wickedness was truly sweet in his mouth, he hid it under his tongue. Here he uses the metaphor of a man eating delicious food who does not quickly swallow it, but keeps it in his mouth for a long time so that he may enjoy it longer. To develop this comparison he then says, he saves it, the evil or sin which he enjoys, and does not want to destroy it. He would destroy it by leaving it, and so the text continues, he does not leave it. He shows why he does not leave it, saying, and he will keep it hidden in his throat, for he will not show it to anyone, and because of this, no one will dissuade him from hidden sin nor will he apply any cure. This applies to those who confess their sins. The reason why the sins of a man are punished after death is because in life he did not want to leave them.

The punishment of the wicked

20:14 His bread is changed in his stomach into the gall of asps.

20:15 The riches which he devoured he vomits forth, and from his stomach God will cast them out.

20:16 The asp raises its head, and the tongue of the viper will kill him.

20:17 Let him not see the stream of the river flowing with honey and butter.

20:18 He will care for everything he did, yet he is not consumed. According to the great number of his stratagems, he will pay his debt.

20:19 He broke in pieces and stripped the house of the poor; he pillaged the house and did not rebuild it.

20:20 His belly has not been satisfied, and when he gets what he desired, he will not be able to possess it.

20:21 Nothing remains of his food, and so nothing will remain of his goods.

20:22 When he is satiated, he will be bloated; he will burn with desire and every pain will seize him.

20:23 Would that he would fill his belly to the full that he might send on him the fury of his anger and shower his war upon him.

20:24 He will flee before the weapons of iron and he will fall on a bronze bow,

20:25 drawn forth and coming out of its sheath, and he will shoot lightning forth into his bitterness. Terrors go and come upon him.

20:26 Utter darkness will invade his hidden places. Fire will devour him, a fire which is not enkindled, abandoned and afflicted in his tent.

20:27 The heavens will reveal his evil and the earth will rise against him.

20:28 The seed of his house will be uncovered and carried off in the day of divine vengeance.

20:29 This is the lot of the evil men given by God, and the heritage of his words is from God.

302. His bread is changed in his stomach. Since he had said (Job 20:11) that the bones of the evil man are filled with the vices of youth so that he is punished after death, he now treats more broadly of his punishments.

First, he shows that the goods which he enjoyed in this world are changed into evil for him. He uses the metaphor of one eating, whose food sometimes becomes a cause of evil. This happens in two ways: in one way when food remains undigested in the stomach and is changed into ruinous fluids. He expresses this, saying, his bread is changed in his stomach into the gall of asps, for as the food eaten is sometimes changed into ruinous fluids, so the goods which he had in this world and remained until death are changed into the bitterness of death.

Second, the food which is eaten and sometimes cannot be digested is rejected and is vomited out in disgust and pain. So also it sometimes happens that sinful men lose the temporal goods which they acquire in this world because they do not use them well by divine judgment, which causes pain like undigested food. So he then says, the riches which he devoured, which he rapaciously acquired, he will vomit forth, and lose them with disgust; and from his stomach, from his dominion, God will cast them out, because they are taken violently from him by divine judgment.

303. Not only the goods which he possessed are changed into evil, but also his enemies inflict him with evil both in word and in deed. He gives two examples of this.

First, he gives the example of the asp, which kills by its bite. So he says, the asp raises its head, against him to bite him. By this he means the head of evildoers, or even Satan himself coming into him.

As the second example he gives the viper, which distributes its poison with its tongue. So the text continues, and the tongue of the viper will kill him, by which he means that every harmful thing comes from the tongue of a man like poison from the tongue of a viper.

304. Then he continues with the punishment, which is the privation of goods, when he says, let him not see the stream of the river flowing with honey and butter. Honey and butter both fittingly describe what is pleasant to the taste, but honey is produced by bees, who collect it from flowers. Butter is produced from the labor of men, who take it from domesticated animals. So honey can mean any enjoyable good which comes without the industry of man, whereas butter means any enjoyable good which is produced from human endeavor. A torrent comes on someone immediately and unexpectedly. The river means abundance, because of the great quantity of water. The streams mean the distribution of goods. Not everyone has every temporal or spiritual good, but some have the latter and others the former. According to the opinion of Sophar, it is necessary to admit that the pleasant delight of good comes to good men abundantly and unexpectedly, but in an ordered distribution, both from human work and from divine providence without human work. The sinner, he asserts, is deprived of this distribution. Because sometimes man becomes so weak from excessive punishment that he cannot sustain further punishments, he then says that although the sinner is punished in many ways in this life, he will be destined later for further punishment in the future life. So the text continues, he will pay for everything he did, since for each and every sin he will suffer punishment, yet he is not consumed, in the soul which is conserved to suffer punishments in the afterlife.

305. Consequently, he shows us the fitting character of the punishments for blameworthy acts when he then says, according to the great number of his stratagems, for the sins which he thought about with great care, he will pay the debt, because the punishment will fit the individual proportion of the sin.

First, he clearly demonstrates this in the case of the sin of theft, where he makes two points in proper order.

The first of these is the violent pillage, which he means when he says, he broke in pieces and stripped the house of the poor, showing violence in breaking it in pieces and theft in stripping it.

Second, he puts the lack of restitution, and to this he says, he pillaged the house and did not rebuild it, because he neglected to repay what he took from the house, or destroyed in breaking it in pieces. He adds the proportionate punishment for this sin when he says, his belly has not been satisfied, since he despoiled the house of the poor, and did not allow himself to be satisfied with their goods. His punishment for this is that his appetite is satisfied neither with the goods which he possesses lawfully nor with those he has acquired unjustly. As Qoheleth says, the avaricious man will never have enough money, and he who loves riches does not enjoy them (Eccl 5:9). As to this second thing, he continues, and when he has what he desired, he will not be able to possess it, because either he himself will be taken away from them, or they will be taken away from him. This is fitting, because since he did not want to restore by his own will the things which he had stolen, he loses them against his will.

306. Then he clearly shows the same is true in the sins of ravenous gluttony when he says, nothing remains of his food, because whatever he had he turned to his own use, leaving nothing for the needs of others. He then adds the corresponding punishment, saying, and so nothing will remain of his goods, for him, because he loses everything. This is a fitting punishment since, because he did not want to reserve anything from his goods for others, it is just that nothing is reserved for him. As to the fact that he consumed superfluous things for his own advantage, he then says, when he is satisfied he will be bloated. Here he uses the comparison of a man who eats too much and whose bowels become bloated because of an excess of food. By this he means the man who expends his superfluous goods for his own advantage, or who acquires superfluous things for himself, will suffer a kind of bloating, not being able to dispose correctly of all the things he acquired. This is clear in the Gospel of St. Luke concerning the rich man whose fields produced an abundance of fruit, and who wanted to tear down his barn and build a larger one (Luke 12:18). Rise in temperature and accompanying anxiety follow the bloating of the bowels, and so he then says, and he will burn with desire. The same is true of those who inordinately amass great wealth for themselves and are afflicted with excessive anxiety. At length, pain from too much food often comes to all the members of the body, and so he adds, and every pain will seize him. Likewise, even those who have amassed many superfluous things experience a great many pains as soon as they lose most of them.

307. Sophar considered then that the abundance of the evil man was harmful to him. So from apparent zeal for justice, he desires the greatest abundance of temporal goods for Job so that he suffers punishment. So the text continues, would that God would fill his belly to the full, with the abundance of temporal goods, that he might send on him the fury of his anger, revenge without mercy. He shows the manner of his anger, saying then, and would shower his war upon him. He says he would shower, to show an abundance of evils. By the fact that he says, on him, that is, upon the strength of the sinner, he shows the impotence of the sinner to resist. When he says, his war, he shows that evil things are not brought upon him to correct him like a father chastises his son by discipline, but like someone destroys an enemy by extermination.

So he then says, he will flee before the weapons of iron, the punishments of the present life which he sustains impatiently, because they wound him at close quarters, like an iron sword. And he will fall on a bronze bow, in the punishments of the future life, which wound from afar like a bronze bow, which cannot be broken, to show the infinite duration of future punishments. He consequently develops the image of this bronze bow, saying, drawn forth and coming out of its sheath (the bow here is understood). For as long as the bow is in its sheath, it does not strike down. In the same way, the revenge of future damnation does not condemn as long as it remains in the foreknowledge of God like a sheath, but it is taken out of the sheath when we provoke God through evil, and then it is brought forth by divine disposition. He shows its effect when he then says, and he shoots lightning forth into his bitterness. For, as a bolt of lightning comes from above, suddenly, violently, and brightly; so this vengeance is born to the sinner by God unexpectedly, with such great violence that he is unable to resist, and with such a clarity of justice that there will be no place for excuse. Because of this, the sinner will be filled with bitterness.

308. He then explains in detail the punishments of this vengeance.

First, he explains that the sinner is surrendered to the power of the demons. As to this he says, terrors go and come upon him, for the demons have free reign over him.

Next, he places the punishments of the damned when he says, utter darkness was in his hidden places, because he suffers perfect interior and exterior darkness, far from the brightness of God. He says this darkness is utter, for as the brightness of the saints is hidden from us in this life, so is the darkness of the evil.

He places next the pain of sense when he says, fire will devour him, not by consuming him, but by adding to his affliction. This is a fire, of Hell, which is not enkindled, by man, but by divine power, according to Isaiah, the breath of the Lord enkindled him like a torrent of sulphur (Isa 30:33). In these punishments no aid will come to him, and so he says, abandoned and afflicted in his tent, from the fact that he is left in thirst and in the place of punishment destined for him.

309. After he describes the punishments which he will suffer in himself, he then tells the punishments which pertain to him according to what remains of him after death in this life.

First, as to how the sinner remains in the memories of men, he says, the heavens will reveal his evil, for by the power of heaven, his evil, which was hidden while he lived, will be revealed after death, and the earth will rise up against him, because when his evil is clearly seen, the men of the earth will rise up against the dead man who was perhaps revered while he was alive.

He places next his punishment as to what remains for his sons when he says, the seed of his house will be uncovered, because his sons will be exposed to trials, and this seed, will be carried off, from this life on the day of divine vengeance. This can also refer to the final judgment, when the saints will reveal the evil of sinners and the whole earth will wage war against the foolish (Job 5:21), and the seeds or the works of sinners will be clearly seen, and at last the evil man will be carried off to hell.

310. Then in epilogue he says, this is the lot of the evil man given by God, which he acquired for himself by evil works, and the heritage of his words from God, which he acquired for himself by his evil words. Note that in the foregoing he mixes the present and future punishments together.

Why do the wicked live?

21:1 Then Job answered, and said:

21:2 Hear, I beseech you, my words, and do penance.

21:3 Suffer me, and I will speak, and after, if you please, laugh at my words.

21:4 Is my debate against man, that I should not have just reason to be troubled?

21:5 Hearken to me and be astonished, and lay your finger on your mouth.

21:6 As for me, when I remember, I am afraid, and trembling taketh hold of my flesh.

21:7 Why then do the wicked live, are they advanced, and strengthened with riches?

21:8 Their seed continueth before them, a multitude of kinsmen, and of children’s children in their sight.

21:9 Their houses are secure and peaceable, and the rod of God is not upon them.

21:10 Their ox has conceived, and has not aborted: their heifer has calved, and is not deprived of her fruit.

21:11 They go out, their little ones like a flock, and their children dance and play.

21:12 They take the timbrel, and the harp, and rejoice at the sound of the organ.

21:13 They spend their days in wealth, and in a moment they go down to hell.

21:14 Who have said to God: Depart from us, we desire not the knowledge of thy ways.

21:15 Who is the Almighty, that we should serve him? and what doth it profit us if we pray to him?

21:16 Yet because their good things are not in their hand, may the counsel of the wicked be far from me.

21:17 As often as the lamp of the wicked is put out, and there comes over them a deluge, and he divides the pains of his wrath,

21:18 they shall be as chaff before the face of the wind, and as ashes which the whirlwind scattereth.

21:19 God shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.

21:20 His eyes shall see their destruction, and he shall drink of the wrath of the Almighty.

21:21 For what is it to him what befalleth his house after him, or if the number of his months be diminished by one half?

311. Then Job answered and said: Hear, I beseech you. Since Sophar, in his previous words, had already somewhat agreed to Job’s judgment that sins are punished after death, although he still retained his own opinion on this matter that sins are also punished temporarily in this life, Job is elated in the hope of converting them completely to the true judgment. Therefore, he first humbly calls them to attention, when he says, hear, I beseech you, my words. And because up to this point they had listened to his words with a kind of derision, he adds, and do penance, namely, for you have derided my words or you have contradicted the truth. And because you all have already spoken twice, suffer me, and I will speak, namely, by responding to that which was proposed last. And lest they give a judgment of condemnation before they hear him, he adds, and after, if you please, laugh at my words, as if to say, “If you judge my opinion to be laughable, nevertheless first hear my response; if it proves unsatisfactory to you, then afterwards you can deride it more justly.” And lest it seem that his words will necessarily be despised, he shows that he is about to speak of a great matter, namely, of divine and not human judgments; and so he adds, is my debate against man, that I should not have just reason to be troubled? This is as if to say, “If the intention of my debate aimed at an inquiry into whether some man has afflicted me justly or unjustly, in whatever manner this had happened, I would deservedly not be troubled.”

But my dispute pertains to the inquiry of how this happens according to the just judgment of God. Because this dispute is about such a great thing, they ought to hear attentively, and so he says, hearken to me. It also should not be heeded lightly and with derision, but with great seriousness and awe, and so he adds, and be astonished. Also, it should be heard in silence without muttering, hence he adds, and lay your finger on your mouth. Lest it seem that he is speaking boastfully, as if to bring honor to his authority, he shows that he also is in awe at the depth of this question; hence he adds, even I, when I remember, am stricken with awe, lest, namely, in such a question I may fall short in any way from the truth, or speak irreverently of divine judgments. This fear, however, does not stop in the mind, but pierces even unto the flesh; hence he adds, and trembling taketh hold on my flesh: for the flesh is also affected by a vehement passion of the spirit.

312. With these premises, sufficient to awake their attention, he proceeds to the question. Because Sophar had said that the prosperity of evil men, if it exists at all, will end in a short while and will be turned into evil for them, Job immediately rejects these propositions, saying, why then do the wicked live, namely, for a long time? As if to say, “If the impious man is thus quickly passing, as a bird flying away and as a vision in the night, then why is it that many impious have longevity of life?” Likewise, if the joy of the hypocrite is a speck (Job 20:5), and his rising is quickly thrown down, why are they advanced; that is, why are they promoted to offices? Likewise, if the riches which he devoured, he vomits forth (Job 20:15), why are they strengthened with riches, that is, why are their riches confirmed for them? Against what was also said, that his children are wasted by extreme poverty (Job 20:10), he says, their seed continueth before them; that is, their sons persevere in their sight. He adds the same point about other related persons, saying, a multitude of kinsmen, and of children’s children in their sight. By this he designates a double prosperity, because neither are their relatives taken away by death, which is signified where he says continueth, nor are they far separated by exile or anything of this manner, which he signifies where he says before them and in their sight.

313. Then he pursues in its parts the premised prosperity of the impious, first with respect to the impious men themselves, premising their immunity from evil where he says, their houses, that is, their family with their necessary things, are secure, namely, from the assault of enemies, and peaceable, that is, lacking internal dissension; and they are also free from the divine scourge, and with respect to this he adds, and the rod of God is not upon them, because they are not corrected for their sins in this life. And he adds a point about the multiplication of goods, since their goods are not sterile nor are they deprived of their fruit. And he manifests this in the species of oxen, which were most pleasing to the ancients because of agriculture. Hence, he says, their ox, that is, heifer, has conceived, by which he rules out sterility. For conception is first in the fertilization of animals; second is the formation of the fetus conceived in the womb and the formation to perfection, which is impeded by abortion. With respect to this he says, and has not aborted. But third is birth, and with respect to this he says, their heifer has calved, signifying the same thing with the names ox and heifer, and using both terms either for the purpose of adorning his speech or because of the necessity of the meter; but fourth is the education of the young, and with respect to this he adds and is not deprived of her fruit, namely, by death taking it beforehand.

314. But following this he adds a treatment about prosperity with respect to sons, about which he first posits a multitude of offspring when he says they go out, namely, walking in the streets, not prevented by death, their little ones like a flock, namely, in a multitude and mutual concord.

Second, he posits their security when he adds, and their children dance and play, as if not groaning with infirmities.

Third, he posits their learning, in which, among the ancients, free men were instructed in music; hence, he says, they take the timbrel, and the harp, and rejoice at the sound of the organ, as if instructed both to practice music fittingly themselves and, hearing others, to judge them prudently.

315. But lest anyone should say that this prosperity of theirs lasts but a short time, just a speck (Job 20:5), against this he adds, they spend their days in wealth, as if to say, “All the days of their life are spent in prosperity.” However, because of their common condition, it is necessary that they finally feel death, but nevertheless they suffer without preceding distress; hence, he adds, and in a moment they go down to hell, that is, into death. For all the ancients before the coming of the Redeemer, about which he had spoken above, descended into hell, as Jacob said: grieving will I descend to my son in hell (Gen 37:35); but those who thrive in prosperity until death descend into hell as if in an instant.

316. But one could respond that the impious, among the many evil deeds which they commit, also merit from God an earthly prosperity either by loving him, or knowing him, or serving him in whatever works; or at least by seeking temporal goods from him. But this Job excludes, saying, who have said to God, namely, sinning from a determined heart as if from a confirmed malice, depart from us, which pertains to a defect of love; we desire not the knowledge of thy ways, which pertains to a defect of knowledge through affected ignorance: for the precepts and judgments of God by which we are disposed by him are called his ways; who is the Almighty, that we should serve him? pertains to a defect of good works which comes out of a contempt for God; and what doth it profit us if we pray to him? pertains to a contempt for prayer because of a defect in hope.

317. Thus, therefore, Job has most evidently refuted their judgment, showing that temporal prosperity is not always the reward of virtue, and neither is temporal adversity the punishment for sin, because the impious frequently prosper in this life, meriting nothing good from God, and along with this they suffer no serious adversities. But someone could object: if the wicked enjoy prosperity and lack adversities, then there is no reason to turn away from wickedness; hence, Ecclesiastes says, the same fortunes befall all; hence the hearts of the sons of men are filled with malice (Eccl 9:3). But to this objection Job responds, saying, yet because their good things are not in their hand, may the counsel of the wicked be far from me. And about this point, one should know that in the hand of man, that is, in his power, there are certain goods, namely, voluntary works of virtue, of which he is master through free will aided by the grace of God. And therefore virtuous men are always able to retain such goods for however long they wish, and because of this the plan to pursue such goods must be accepted. But the temporal goods of prosperity are not in the power of those who have them, so that they can acquire or retain them when they wish, and therefore their plan which despises God and justice so that they may live prosperously must be rejected, because by this they are not able to gain what they intend, but are sometimes pressed with adversities.

318. But it should be considered further that the adversity of an impious man is graver than that of the just, because when the just suffers temporal adversity, there remains for him the support of virtue and consolation in God; hence, he is not completely dissipated. But for wicked men, with the loss of temporal goods which they alone sought for themselves, there remains no support: hence he adds, as often as the lamp, that is, the prosperity, of the wicked is put out, that is, comes to an end, and there comes over them, namely, by divine judgment, a deluge, that is, a grave storm of adversity, and, as often as God divides, that is, distributes according to a certain measure, the pains, that is, any afflictions, of his wrath, that is, coming forth from his fury, they shall be, namely, the impious shall be, as chaff before the face of the wind, which, because of its lightness, is not able to resist the wind, and as ashes, namely, which remain when wood is burnt, which the whirlwind scattereth, because, namely, it does not have moisture to hold itself together. Thus, the impious, with the coming of adversity, are not able to resist, because they lack the support of divine hope, and they are scattered by diverse thoughts, lacking the moisture of virtue.

319. And after this he makes an observation about adversity with respect to sons when he says, God shall lay up the sorrow of the father for his children, since, the punishment of the father extends to the sons as imitators of their father’s malice. Nor will the punishment be deferred until after the death of the father; rather, the punishment will occur with the father living and knowing; hence he adds, and when he shall repay, namely, when God will punish the sons, then shall he know, namely, the father shall know. And hence he adds, his eyes shall see their killing, namely, the killing of his sons, or whatever adversity, and in this very fact he shall drink of the wrath of the Almighty; because the very fact that his sons are punished while he is alive pertains to the punishment of the father. But this would not be if they were punished after his death; hence he adds, for what is it to him what befalleth his house after him? For he is not afflicted by the future misfortunes of his posterity, especially because the sinner after death is ignorant of this, as was said above: whether his sons are noble or base, he does not understand (Job 14:21). Or, also, how does it pertain to him if the number of his months be diminished by one half? He is not able to be pained about this in life because he was ignorant of the future.

All come to the same end

21:22 Shall any one teach God knowledge, who judgeth those that are high?

21:23 One man will die strong and healthy, rich and fortunate.

21:24 His bowels are full of fat, and his bones are nourished with marrow.

21:25 But another will die in the bitterness of his soul, without any riches:

21:26 And yet they shall sleep in the dust in the same way, and worms will cover them.

21:27 Certainly I know your thoughts, and your opinions which are evil against me.

21:28 For you say: Where is the house of the leader? and where are the tents of the wicked?

21:29 Ask any passerby, and you will know that he thinks the same thing,

21:30 that the wicked man is spared for the day of perdition, and he is brought to the day of fury.

21:31 Who will blame him for his conduct in his presence? And who can repay him for what he did?

21:32 He himself will be brought to the grave, and he will keep vigil in the gathering of the dead.

21:33 He was pleasant to the gravel of Cocytus, which drags all men after it, and those before it are without number.

21:34 How can you then console me in vain, when your answer has been shown to be contrary to the truth?

320. Shall any one teach God knowledge. Since Job had proposed above that sometimes adversity and sometimes prosperity comes to the impious in this life, which causes doubt among men, he proceeds to the solution of this doubt, premising that this does not occur because of a defect in divine knowledge, as if the wickedness of those men who live prosperously escapes God’s notice. And therefore Job says, shall any one teach God knowledge, as if to say, “God does not need to be instructed by anyone about the merits of men so that he should know to whom to render prosperity, and to whom to render adversity.” But that which he adds, who judgeth those that are high, can be applied in two ways: in one way, so that the sense may be that God does not need the instruction of anyone so that he can judge those that are high, that is, those who are prosperous in this world.

This text can be understood in another way as introduced as a confirmation of the preceding idea. For the fact that God knows all things and he does not stand in need of instruction by anyone is clear, because he judges men no matter how great they are. No one judges things of which he is ignorant, and so it cannot be that knowledge of anyone, no matter how great, may escape his notice.

321. Therefore, after he has established the sufficiency of divine knowledge, he then introduces material for a doubt which might arise about how he governs human beings in different ways, because some are prosperous until their death, whereas others die in misery.

Temporal prosperity consists first in power, and regarding this he says, one man will die strong;

second, in the health of the body, and regarding this he says, and healthy;

third, in a wealth of exterior things, and regarding this he says, rich;

and fourth, in the prosperous success of one’s plans and of works, and regarding this he says, and fortunate. For one is considered really fortunate in the eyes of some when everything succeeds for him according to desire.

To show that his riches are not only sufficient, but also superabundant, he says, his bowels are full of fat, for fat is generated by a superabundance of food. Again, he shows his power is based on numerous supports, saying, and his bones are nourished with marrow: for bones show strength because their strength is supported by the nourishment of the marrow. He then speaks about the adversity of other men, saying, another dies in the bitterness of his soul. This regards the interior pains which men conceive, either from bodily harms or from unfortunate events. He adds, without any riches, to show a defect of exterior things. Yet although men with equal merits are differentiated this way in life, at least after death one cannot maintain that their lot cannot be changed in these things, which are different in the disposition of their bodies. For their bodies are disposed equally after death, and so he says, and yet they will sleep in the dust in the same way, because they will be buried in the earth equally, and worms will cover them, for their bodies will decay in the same way. So it is clear that no reason for difference among men based on prosperity or adversity in these things, which are equal in merit or demerit, can be proved on the basis of the different disposition of bodies after death.

322. The opinion of the friends of Job was that the reason for this difference was based on the diversity of merits. This is against the evidence of experience, in the fact that some of the evil prosper and some of them suffer adversities. So he quotes their opinion with scorn as already disproved, saying, certainly I know your thoughts, in which they condemned Job rashly, and opinions, spoken in exterior words, which are evil against me, because you accuse me of inequitable impiety based on the adversities which I suffer. So he continues, for you say: Where is the house of the leader? Where are the tents of the wicked? as if to say, “You fell from such a great preeminence, together with your family, as the tents of the evil men usually fall.”

323. After he has demonstrated the evil of their opinion by the things said above, he proceeds to determine the truth. He prefaces this by saying that what he is about to say is not new, but commonly held among most people. He says therefore, ask every passerby, as if to say, “I do not have to diligently search for a witness, since it can be had from anyone passing on the street.” Or the passers-by could mean those who use this life not as an end, but as a means, and you will know that he thinks the same thing, which I am about to tell you. So you are without excuse for separating yourselves from the truth which all commonly hold. He explains this truth then, saying, that the wicked man is spared for the day of perdition, as if to say, “The fact that he is not punished, but prospers in this life, happens because his punishment is reserved for another time, when he will be punished more gravely.” So he says, and he is brought to the day of fury: for since fury is anger aroused, the name wrath denotes a harsher vengeance. He shows why he is saved for the day of perdition and of fury, saying, who will blame him for his conduct in his presence? And who can repay him for what he did?

Here he gives two reasons, the first of which is that he is of such slight wisdom that he does not even learn from punishments so that he might recognize his own fault, but he murmurs in the midst of the blows, as if he were punished unjustly. This is what he means when he says, who will blame him in his presence? so that he recognizes his conduct, his evil way?

Another reason is that the punishments of this life are not sufficient for the punishment of such great guilt, because if they are harsh, they kill the sinner quickly, and this is what he says next, and who can repay him for what he did, in this life? So he concludes that this day of perdition and fury previously mentioned is not in this life, but after death, for he then says, he himself will be led to the grave, after he has died. Yet he will live in his soul, and he then expresses this, saying, and he will keep vigil in the gathering of the dead, because, although he seems to sleep by the death of his body, he will still keep vigil through the life of his soul. Lest it seem that after death he passes into joy, he says, he was pleasant to the gravel of Cocytus. For since he had invoked the man-in-the-street as his witness, he proposes the truth about the punishment of evil men after death under the guise of a myth which was commonly told. This myth is that in hell, among other things, there was a river called the Cocytus, a word which is translated as lamentation, to which the souls of evil men are led. As other rivers drag gravel along, so that river, in a certain way, carries along the souls of evil men. Thus the evil man is said, to be pleasant to the gravel of Cocytus, because his association was welcome to evil men, and so he will have a place among evil men who are in lamentations. He then tells what this river produces for men, saying, which drags all men after it, because all men die in some sort of mourning, for what is after death is like the end of that river whose beginning is what is done in this life, and so he then says, and those before it are without number, because grief seizes most men, even in this life.

324. So Job has explained his idea in a gradual order, first showing that the hope of the just tends to the reward of the future life (Job 19:25). Here he expresses the opinion that punishment is reserved for evil men after death, and so from both sides, after refuting the opinion of his adversaries, he says, how can you then console me in vain? by promising temporal prosperity, when your answer has been shown to be contrary to the truth? in that you say rewards and punishments are assigned to men in this life, which has been disproved above in many ways.

The Third Discourse of Eliphaz

Job's character attacked

22:1 Then Eliphaz the Themanite answered, and said:

22:2 Can man be compared to God, even if he is perfect in knowledge?

22:3 What advantage is there for God if you will be just? Or what will you give him if your life will be blameless?

22:4 In fear will he blame you, and come with you in judgment?

22:5 Is it not because of your great malice and your infinite iniquities?

22:6 You took away the pledge of security of your brother without cause, and you despoiled the naked of their clothes.

22:7 You did not give water to the weary, and you have taken bread from the hungry.

22:8 You gained possession of the land by the strength of your arm, and you kept it because you were the most powerful.

22:9 You sent widows away empty-handed, and you weakened the arms of the orphans.

22:10 On that account you are surrounded with snares, and sudden dread throws you into confusion.

22:11 You thought that you would not see darkness, and you would not be oppressed by the force of flood waters.

22:12 Do you think that God is higher than heaven, and is elevated above the greatest of the stars?

22:13 And you say: what, indeed, does the Lord know? He judges as through a fog.

22:14 The clouds are his hiding-place, and he does not see ours, and he walks about the hinges of heaven.

325. Then Eliphaz the Themanite answered, and said: can man be compared with God. When blessed Job had finished speaking, Eliphaz did not understand his words according to the intention with which they were spoken. Indeed, when Job had spoken first about the exalted character of the matter, he said, is my debate against man (Job 21:4).

Eliphaz takes this to have been said in such a way as if to dispute contentiously with God, and so accuses him of presumption for three reasons.

First, one is provoked to discussion or dispute with another when one sees him comparable to himself in knowledge of the truth, so that from mutual discussion something hidden may be brought to light. However, it is especially presumptuous for man to dare to compare his knowledge to divine knowledge, and so he says, can man be compared to God, even if he is perfect in knowledge? as if to say, “no, because the knowledge of God is infinite.”

Second, someone is provoked to dispute or reason with another because of things which he received from him, so that a comparison of things given and things received may be made. However, it is presumptuous that man should think that the goods which he does are useful to God, and so the Psalmist says, I said to the Lord: you are my God because you do not need my goods (Ps 15:2), and so he continues, what advantage is there for God if you will be just, in doing good works? Or what will you give him if your life will be blameless, by abstaining from sin?

Third, someone is challenged in a judgment with another from the fear of the higher power of the one calling him into judgment, which is a wicked thing to think of God. Thus he says, in fear, of some judge, will he blame you, by accusing you, and come with you in judgment, as if summoned by an equal?

326. Then, since Job had said that the opinions of those who had said that his house had perished like the tents of the wicked (Job 21:28) were unjust, Eliphaz intends to show that his opinion is right when he says, is it not because of your great malice and your infinite iniquities? as if to say, “God accuses you by afflicting punishments, not because of fear, but because of the love of justice, to punish your sins.” Malice can refer to the sins by which he wounded others; iniquity, to the sins by which he omitted the works of justice. So he says the malice is great and the iniquities are infinite, because man sins in more things by omission than by commission. Then he first explains an observation about injuries born to neighbors, which are sometimes inflicted by means of calumny under the pretext of justice. So he says, you took away the pledge of security of your brother without cause, without necessary things, because you were able to trust your brothers without a pledge of security. Sometimes harms are inflicted without any tint of justice, and as to this he says, you despoiled the naked of their clothes.

This can be understood in two ways:

in one way, because in despoiling them, you have left them naked, leaving them nothing;

in another way, because although they were naked and without sufficient clothing, you took away what little they had.

He continues then with the omission of the good works, saying, you did not give water to the weary. They needed drink because of the thirst which arises from the toil of the journey, as if to say: “You did not bear help and solace to workers and the afflicted.” And you have taken bread from the hungry, saying in effect, “You did not help the needy.” These things are said about the sins which he committed as a private person.

327. He next speaks about sins which relate to things given into his rule.

Among these he places first that he obtained his dominion not by justice, but by violence, and so he says, you gained possession of your land by the strength of your arm, for you acquired dominion of the land by your own force.

He says second that he did not govern his subjects with justice, but with force, according to what is said in Wisdom, let our strength be the law of injustice (Wis 2:11). So he then says, and you kept it because you were the most powerful, as if to say, “With the might of force you used your subjects for your own will.”

He treats third of evil judgments, since he did not render justice to weak persons, and so he then says, you sent widows away empty handed, since you did not do justice for them against their adversaries, as Isaiah says, the cause of the widows has no place with them (Isa 1:23). You even oppressed the weak, and so he then says, and you weakened the arms of the orphans, as if to say, “If there were any power in them, you have taken it away,” contrary to what is said in the Psalm, to judge in favor of the humble and the orphan (Ps 9:35).

328. He then states that punishments have come upon him because of these faults, and so he says, on that account you are surrounded with snares, for you are oppressed on all sides with adversities, so that no place is open for you to escape after you have fallen into them. Nor were you even able to hide before, because they came upon you suddenly, and so he says, and sudden dread throws you into confusion, since evil things overcame him suddenly, resulting in his being able to fear others also. He shows the reason why they come on him suddenly when he then says, you thought that you would not see darkness; that is, you would not arrive at these doubts in which you do not know what to do, which refers to the snares. Then, as to the fear which throws him into confusion, he says, and you would not be oppressed by the force of flood waters, as if to say, “You thought that you would never come to be oppressed by the violence and the great number of adversities coming from above,” as Thessalonians says, when they say: peace and security, sudden destruction will come upon them from above (1 Thess 5:3).

329. The opinion that one will not suffer punishments for sins is related to the fact that one does not believe that God has providence over human things. He perhaps wished to twist what Job had said, will anyone teach God knowledge (Job 21:22), which he interpreted wrongly to express a defect of divine knowledge, and so it seems right to him to imply that Job denies the providence of God. Consider that some deny that God has knowledge and providence over human affairs because of the high character of his substance, to which they say his knowledge is proportioned so that he knows nothing except himself. They think that his knowledge would be defiled if it were extended to lower things, and so he says, do you think that God is higher than heaven, the whole universe of creatures, and is elevated above the greatest of the stars, above the highest of the creatures? He draws the conclusion of this thought, and you say: what, indeed, does the Lord know? about those lower things. Still, men of this sort do not totally take knowledge of things away from God, but they say that he knows them universally, for example, by knowing the nature of their being or universal causes, and so he says, he judges as though through a fog. For to know something only in the universal is to know it imperfectly, and so he calls this knowledge foggy, as if it depends on what is seen far off, as if in a mist. So he knows there is a man, but he doesn’t know who he is. He shows this to be analogous to what happens with men, among whom one who hides in some place is not seen by those who are outside the place, and he does not see them. The clouds are his hiding place and he does not see ours, as if to say, “Just as he is hidden from us as though obscured by the clouds, because we cannot know fully what is above the clouds.”

Therefore, the converse is true. He does not see those things which pertain to us as if they existed under the clouds, as Ezekiel says, speaking in the person of one who has this opinion, the Lord has forsaken the earth, he does not see (Ezek 9:9). For they thought that, since things which are on the earth are subject to many defects and disorders, they are not ruled by divine providence. Only the heavens, whose order remains without defect, are so ruled, and so he says, and he walks about the hinges of heaven. A hinge is something on which a door turns. Therefore, by this he means that heaven is moved by the providence of God, and divine providence descends to these lower things from this motion like a door. For just as they say that God only knows human things in universal, so they say that he governs human affairs, but through universal causes, which he governs by himself. Perhaps he wanted to allude to what Job had said above, who judges eminent men (Job 21:22).

Return to the Almighty

22:15 Do you want to follow the path of the world, which wicked men have trod?

22:16 They were snatched away before their time, and the river undermined their foundation.

22:17 They told God: Depart from us. They thought the Almighty could do nothing,

22:18 though he had filled their houses with good things. Let the opinion of these men be far from me.

22:19 The just will see it and will rejoice, and the innocent will mock them.

22:20 Has not their insolence been beaten down? And fire burned their remains.

22:21 Go along with him and be at peace, and you will bear the best fruit.

22:22 Receive the law from his mouth, and put his decrees in your heart.

22:23 If you will return to the Almighty, he will rebuild you, and you will put evil far from your tent.

22:24 He will give you flint in place of earth and golden torrents in place of flint.

22:25 The Almighty will fight against your enemies, and you will heap up masses of silver.

22:26 Then you will abound in the delights of the Almighty above, and you will raise your face up to God.

22:27 You will ask him, and he will hear you, and you will fulfill your promises.

22:28 You will decide on a matter, and it will come to you, and light will shine on your ways.

22:29 He who will be humbled will be in glory, and he who lowered his eyes will be saved.

22:30 The innocent will be saved, and he will be saved through the cleanness of his hands.

330. Do you want to follow the path of the world. In the words above, Eliphaz seems to have imposed the charge on Job that he did not believe that God had providence in human affairs. Now, as a consequence he seems to impose on him the effect of this lack of faith. For those who do not believe that God has care of human affairs usually follow their own will in all things, disdaining the fear of God, and so he says, do you want to follow the path of the world?, the conduct of those who believe in nothing but those temporal things which they see, and from this proceed to works of injustice. So he then says, which wicked men have trod? They are said to tread a path who frequent it, and intentionally and without hesitation wear it away. So those who do not believe in divine providence frequently, freely, and intentionally, do works of injustice. This does not happen to those who believe in divine providence, although sometimes they fall into injustice from weakness. Lest they appear to do this with impunity, he then says, they were snatched away before their time, because they died without completing their natural span of life, and he assigns the cause for this, saying, and the river undermined their foundation. The foundation of each man is that on which his hope principally rests. Such men do not place their hope in God, but only in temporal things, which are corrupted by the changing course of things, which he calls a river.

331. He explains what he means by path above when he says, they told God: depart from us, for in their affection they disdained both him and his spiritual goods. He describes their lack of faith in the intellect, saying, they thought the Almighty could do nothing, because if the care of human affairs does not belong to him, he can do nothing good or ill to man. This is contrary to the idea of omnipotence. To aggravate their fault he then speaks about their ingratitude, saying, though he filled their houses with good things, with temporal things which are given by God to men. To disprove their assertion he says, let the opinion of these men be far from me.

332. Lest it seem the just also are overturned, together with the wicked, Eliphaz excludes this, adding, the just will see it and will rejoice, and by this he wants to say that the just will not be ruined, but will live in joy. To show that they lack justice because they rejoiced over the ruin of others, he says, and the innocent will mock them, as if to say, “The innocent can mock them, safeguarding their innocence by the fact that they are undermined against their opinion.” In this they rejoice in divine justice. This action seems to answer what Job had said directly, after this, if it seems right to you, laugh (Job 21:3), where he seemed to complain that he was being mocked by them.

333. To answer any doubts that the river has undermined the foundation of evil men, he proposes this as something clear, in question form, has not their insolence been beaten down? For they seemed, from earthly prosperity, or also from their own pride, to grow high like a tree. But as the growth of a tree is suddenly interrupted by cutting it down, so also their being raised up suddenly ceases through the removal of these things. Sometimes when a tree is cut it does not grow higher, but still remains the same in length. If, however, it is burned, no trace of its past height remains. So, also, if a man who is a sinner has died or been cast down, his sons also perish, and his riches are taken away by the fire of adversity, and nothing will appear to remain of his former eminence, so he continues, and fire burned their remains, in the heat of tribulation, according to James, the sun rose hot and dried the hay (Jam 1:11). The remains of a man expresses his sons or whatever else remains of him.

334. Since he had said (Job 22:17) that this kind of ruin happens to the wicked because they struggled against God, and so that Job is able to avoid a similar overturning, he adds, go along with him and be at peace, as if to say, “You were agitated because you wanted to argue against him.” And in this, through that peace by which you will be reconciled with him, you will bear the best fruit, as if to say, “You will attain whatever can be best as the fruit of this peace.” He shows how he should find comfort in God in the next statement, receive the law from his mouth, as if to say, “Do not think that human affairs are not ruled by divine providence, but rather, you should dispose your life according to the law of his government.” Since some professed the law of the divine government but yet did not follow it in practice, he then says, and put his decrees in your heart, to meditate on his commandments and be disposed to keep them. He shows in what manner he will experience these best of fruits, saying, if you will return to the Almighty, to believe in his omnipotence and to submit yourself to him, he will rebuild you, as if to say, “The prosperity of your house which was destroyed will be restored.” He then shows how he should return perfectly to God, saying, and you will put evil far from your tent. Here if should be understood so that the literal text reads: if you will put evil far from your tent, he, God, will give flint in place of earth and golden torrents in place of flint. His saying, if you will put evil far from your tent, explains what he had said, if you return to the Almighty (Job 22:23). He does not say if you will put evil far from you, but from your tent, because he wants to insinuate that adversity happened to him not only for his own personal sin, but also for the sin of his family. To be sure, when he says, he will give flint in place of earth, flint refers to what he had said, you will be rebuilt, to indicate that there will be a restoration, but to something greater, so he can receive greater things in place of those he lost. Flint is more precious than the soil of the earth, and gold than flint.

335. He concludes and lists the character of these goods which he promises will be restored to him.

He places first security resulting from the protection of God when he says, the Almighty will fight against your enemies, so that they cannot destroy again what will be restored to you by God.

He places second the abundance of riches when he says, and you will heap up masses of silver. All riches are really meant by the name of silver because money is commonly made from silver.

Lest he seems to only promise corporeal goods, he adds spiritual goods, among which he places first that man might love God and enjoy him, and so the text continues, then you will abound in the delights of the Almighty above, when you have peace with him you will delight in him. Since each man looks with pleasure on what he delights in, he then says, and you will raise your face, that is, your mind, up to God, so you can contemplate him often. From this contemplation you will get confidence in having recourse to him, and so he then says, you will ask him. This will not be without result, and so the text says, and he will hear you. Those whom God has heard usually fulfill the promises which they made in praying. So he says, and you will fulfill your promises, as the sign that you have been heard. Then he promises success and prosperity in all his plans when he says, you will decide on a matter; that is, you will order by your own providence how something will be, and it will come to you, for your hope will not be in vain. Lest you hesitate about what should be decided, the means you should use will be clear to you, and so he then says, and light will shine on your ways; that is, it will appear clearly to you by what ways you should proceed.

336. He shows the reason for these promises, saying, he who will be humbled, by subjecting himself to God in his affection, will be in glory, which he will get from God. And he who lowered his eyes, to not, in his intellect, think something stupid and proud against God, will be saved, freed, from evils and made steadfast in good. Still, not only is interior humility of the affection and the intellect required for salvation, but exterior purity of works is also necessary, and so he then says, the innocent will be saved. He shows by what merit he will be saved, saying, he will be saved through the cleanness of his hands, that is, the innocence of his works. Consider here Eliphaz not only promises Job temporal goods, which can be common to good and evil (if he is converted), as he had already (Job 5:17–26), but also spiritual goods, which are proper to good men. But he still promises these only in this life.

The Discourse of Job

Job appeals to the judgment of God

23:1 Job answered and said:

23:2 Now even my speech is bitter, and the hand of my wound has made my lament greater.

23:3 Who will grant me the ability to know him, find him and approach his throne?

23:4 I will place judgment before him, and I will fill my mouth with rebukes,

23:5 to know how he answers me and to understand what he says to me.

23:6 I do not want him to argue with me with his great strength, nor crush me with the greatness of his power.

23:7 Let him propose fairly what he has against me and my claim will be victorious.

23:8 If I go to the East, he does not appear there; if I go to the West, I will not understand him.

23:9 Or if I turn to the left, what will I do? I will not grasp him intellectually; if I turn to the right, I will not see him.

23:10 He knows my way and he will prove me as gold which passes through fire.

23:11 My feet followed his footprints; I have kept his way and I did not turn aside from it.

23:12 I have not gone away from the commandments of his lips, and in my bosom I have hidden the words of his mouth.

23:13 Truly he is alone and no one can perceive his thoughts, and whatever his soul wills, he does.

23:14 When he has accomplished his will in me and I stand before him, like many similar things are before him,

23:15 on that account I am disturbed. When I consider him, I am overcome with fear.

23:16 God softened my heart and the Almighty threw me into confusion.

23:17 For I have not perished because of the darkness hemming me in, nor does fog cover my face.

337. Job answered and said: Now even my speech is bitter. In his discourse Eliphaz proposed two things against Job (Job 27:5, 12):

first, that he had been punished because of the great evil which he had done.

Second, that he had doubted or denied divine providence.

Now men are often saddened when they are falsely charged with certain crimes, and so since Job did not see these things in himself, he says, now also my speech is bitter, as if to say, “Since as you made me speak above with your reproaches, so here and now you compel me to speak with bitterness.” When one affliction is added to another, the first afflictions come back to mind and increase the present lament, and so he continued, the hand, the power, of my wound, of the adversity which I have suffered for a long time, now has made my lament greater, because it makes the present pain more difficult.

338. First, then, he begins to answer the reproach that he was punished for his own malice. Now Job recognized that he had been punished by divine judgment, and so he has already said, God confines me with the wicked (Job 16:12), and therefore, to search for the reason why he has been punished is to investigate the reason of divine judgment, which certainly no one can know but God alone. From this it is clear that Eliphaz had presumptuously asserted that Job had been punished because of malice. So he does not want to argue about this with Eliphaz, but turns the debate to God, who alone knows the reason for his judgment.

Moreover, he reckoned that he was overly oppressed by divine judgment, if he was punished for very great malice. Those who are burdened by some judge can usually approach the judge. They cannot do this unless they find his bench, and unless they know him beforehand. For no one can find something which he is seeking if he is altogether ignorant of it. Thus he says, who will grant me the ability to know him, find him, and approach his throne? For he knew that God exceeded his knowledge, and so he could not find the road perfectly by himself to arrive at God’s throne, which is the fullness of knowledge of his judgments. He who is burdened by a judge generally demonstrates the justice of his cause to him when he comes into his presence. So he says, I will put judgment before him, as if to say, “For I will propose what ought to be the just judgment of my cause.” I will fill my mouth with rebukes, that is, with loud complaints, but not because I believe that divine judgment is unjust, but only as someone making an inquiry. This is like those who argue and make objections against the arguments of their opponents to understand the truth more fully, and so he says, to know how he answers me. This relates to knowing the truth of the answer. To understand what he says to me, relates to the understanding of the sense of the words. For man certainly cannot know whether something is true which is said to him unless he understands what is said to him.

339. In the previous chapter he had frequently referred to divine power and grace to sustain divine judgment. As Sophar said, he is higher than the heavens and what will you do? (Job 11:8), and the other things which follow there. So he excludes this objection when he says, I do not want him to argue with me with his great strength, nor crush me with the greatness of his power, for your answer, in which the power and greatness of God are proposed to me, is not sufficient, since just as he is most powerful and the greatest, so he is also the most just and loves fair play. So he then says, let him propose fairly what he has against me, that is, let him give an explanation which is just, and it will be clear then that I am not punished for malice. So he says, and my claim will be victorious, in which I argue against you maintaining I am not punished for my sins.

340. Lest someone think that he said, who will give me the ability to know him, find him, and approach his throne? (Job 23:3), because he believed that God was closed in a corporeal place or could be known sufficiently through creatures, he then says, if I go to the East, he does not appear there. According to Aristotle there are six different positions in the heavens: up and down, right and left, and before and behind.

The principle of motion of the whole firmament appears clearly in the East. The beginning of motion in each animal is from the right. If, therefore, we imagine the motion of the firmament as the motion of one animal, it is necessary to place the right of the heavens in the East, the left in the West, up to the South and down to the North, before in the Northern Hemisphere, and after in the Southern Hemisphere. It is as though we imagine a man who, with his right hand, moves the heaven from the East toward the Northern Hemisphere. The consequence would be that he would hold his head toward the South and his feet to the West, his anterior part would be towards the Northern Hemisphere, the posterior part of the man, his back, towards the Southern Hemisphere. Others did not consider the disposition of the human body so much as the order of the motions of the heaven, and placed the higher part of the heavens in the Eastern part, because the motion begins there; however, the right part is the South, towards which, from our perspective, the motion of the planets moves. Thus, by opposition the lower part of heaven is found in the West, the left part of heaven in the North.

The words of Job should be understood in this way, with the left and the right divided facing the East and the West. So one can simply understand that God is not contained in any part of the heavens as in a place, and so the sense would be, I go to the East and he is not there, that is, closer in existing, as if he existed there as in a place. If I go to the West, I will not understand him, as though he were closer and were contained there, or if I turn to the left, that is, towards the North, what will I do? I will not grasp him intellectually, since he is not situated there materially. If I turn to the right, that is, towards the South, I will not see him, as though he existed there.

341. These words can be understood to not exclude the local presence to God, but to show that he cannot be investigated sufficiently by means of lower effects. Among all the effects in corporeal things, the one which appears most universal and the greatest is the motion of the vault of heaven. Although the principle of this motion clearly appears to be in the East, still the principle of this motion does not sufficiently demonstrate the infinite power of God, and so he says, if I go to the East, namely, by the progress of my consideration, reflecting in some way on the principle of the motion of the vault of heaven, he does not appear there, sufficiently in this consideration. The second effect of the divine power in corporeal things is the motion of the planets, which is contrary to the motion of the vault of heaven. So its beginning is found in the West. One cannot sufficiently consider divine power from this, and so he continues, if to the West, considering the motion of the planets, I will not understand him.

He says this very clearly: this motion is understood more from the difference in place of the planets than in what appears to the eyes. From the northern part there seems to be no principle from any point of view but darkness, because the sun never appears from this part. Darkness impedes action according to John, night comes when no one can work (John 9:4), and so he says, if to the left, through reflection, what will I do? for I do not find anything there but the absence of action, and so there is no trace given in any way at all, and so it says, I will not apprehend him. In the southern part we find the principle of light, because of the luminous bodies which appear to us from that part, and so he continues, if I turn, by consideration, to the right, to the southern part of the heavens, I will not see him, for though I will find corporeal light there, yet he cannot be seen through this. Although he is hidden to me, the things which move about me are not hidden from me, and so he continues, but he knows my way, the whole course of my life. Job seems to say this against what Eliphaz had said before about the person of the evil man which he had attributed to Job, the clouds are his dwelling place and he does not see ours (Job 22:14).

342. Since someone could object that, if he knows your way, then he punished you because of your sins, he answers, and he will prove me as gold which passes through fire. Here he first clearly introduces the cause of his adversity, which was brought on him so that from it he might appear proven before men. For just as gold is proven which can sustain the test of fire, and just as gold does not become true gold because of the proof of fire, but its truth is clearly shown to men, so Job was tried by adversity, not that his virtue might be manifested in the presence of God, but that men might clearly see it. Moreover he says, he will prove, about the future, to show that he is also ready for future testing because of his patience. He proves by the righteousness of his previous life that he was not punished for previous sin.

Here, one should remark that each thing is shown right when it conforms to its own rule. There is a twofold rule of human life.

The first is the natural law, impressed in the minds of men by God, by which man naturally understands what is good from the likeness to divine goodness.

In this we should first notice that man imitates the operation of the divine goodness according to his own ability in his affections and works; as Matthew says, be perfect as your heavenly Father is perfect (Matt 5:48), and Ephesians, be imitators of God as dear sons (Eph 5:1). So he says, my feet, the affection by which we proceed to act, followed, by imitation, his footprints, some similarity, though small, to the divine goodness in action.

Second, one must take care to imitate God with one’s whole mind, and so he continues, I have kept his way, because I was careful not to deviate from him.

Third, to persevere in this, man must remain fixed in it totally, not in part, and so he then says, and I did not turn aside from it, and go away in any part of myself.

The second rule of human life is the exterior law transmitted by divine inspiration, against which a man sins in two ways:

in one way by contempt, and against this he says, I have not gone away from the commandments of his lips. For some precepts have been divinely given to Noah and perhaps to some other holy men, in whom God spoke with their lips. Second, someone sins against the law of God through ignorance and forgetting it, and against this he says, and in my bosom, in the hidden part of the heart, I have hidden the words of his mouth, according to the Psalm, in my heart I hid your words to not sin against you (Ps 118:11).

343. To the objection that the proof which he introduces is not fitting because of the righteousness of his life, he shows as a consequence that a very certain and demonstrative proof cannot be introduced about divine judgments because of the incomprehensibility of the divine will. So he then says, truly he is alone, because there is no other creature like or equal to him who can fully understand him, and consequently his will. So he then says, and no one can perceive, know with certainty, his thoughts, the dispositions of his judgments. As the order in his judgments cannot be fully understood, so no creature can resist the order, and the text continues, whatever his soul, that is, his will, wills, he does, for no one is powerful enough to resist him. Moreover, sometimes a wise man has ruled his own will by his own power, but cannot do anything else. But he disproves this is true in God when he says, when he has accomplished his will in me, and I am before him like many other similar things are before him, because he does not work more adversity in me, not because he cannot do more, but because he does not will to. On that account, because I consider that he can do more and I cannot know whether he does will to do more, I am disturbed, with the anguish of fear. So he then says, when I consider him, his power, I am more overcome with fear, that he should still try me with more grave adversity.

344. He expresses the cause of this anxious fear in the blows of God he has experienced himself, and so he says, God softened my heart, as though dissolving it in liquid, by taking away his strength and his safety. And the Almighty threw me into confusion, for by his omnipotence he has brought in the anguish of sadness about present evils, and fear of future ones. He then shows why he should fear the future, although he is not conscious of any fault, saying, for I have not perished, though I have suffered adversity, because of the darkness hemming me in, by the errors and the sins which are said to hem one in when they are confirmed in the spirit of a man; for example, when he sins from malice. Malice is sometimes not confirmed in a man, but he is impelled to sin from some sudden passion, for example, of concupiscence or anger. He excludes this, saying, nor does fog cover my face, for truly the eye of reason is blinded when its judgment is deceived in a particular act because of passion.

Job Continues

The reconciliation of evil with the power and the wisdom of God

24:1 The times are not hidden from the Almighty, but those who knew him are ignorant about his day.

24:2 Some have changed boundaries; they rob flocks and lead them to pasture.

24:3 They have stolen the ass of the little orphans and they take the widow’s ox as a deposit.

24:4 They utterly ruined the road of the poor and they oppressed the gentle of the earth at the same time.

24:5 Others, like the wild asses in the desert, go forth to their work; they seek prey and they prepare bread for their children.

24:6 They reap a field which is not their own, and they glean the vine of one whom they have overcome by force.

24:7 They send men away naked with nothing to their names and they have no covering in the cold.

24:8 They are soaked by the rain of the mountains and without any cover they cling to rocks.

24:9 They show their power in robbing orphans, and despoil the poor crowd.

24:10 From the naked, from those going about without clothes, and from the hungry, they steal ears of corn.

24:11 Among these accumulations, they take a siesta like those who thirst after they have tread the winepresses.

24:12 In the cities they make men groan; the souls of the wounded cry out, and God will not allow them to escape unpunished.

24:13 These are those who rebelled against the light; they did not know nor did they return to his paths.

24:14 At the first light of morning, when it is still dark, the murderer rises and kills the poor and the needy; and in the night he prowls like a thief.

24:15 The eye of the adulterer waits for darkness, saying: No one will see me. He covers his face.

24:16 They steal through houses in the dark, as they have agreed during the day, and they are ignorant of the light.

24:17 If suddenly the dawn should appear, they think of it as the shadow of death; and they walk in the darkness as though they were in the light.

24:18 He is light on the surface of the waters; cursed be his lot on earth, nor does he walk on the road of the vineyards.

24:19 He passes to great heat from freezing waters, and the sin of that man goes as far as hell.

24:20 Mercy will forget him and the worm is sweet to him; let no one remember him, but let him be cut down like a tree which bears no fruit.

24:21 For he feeds the sterile which does not bear fruit; and he does no good to the widow.

24:22 He throws down the powerful man from his strength, and even if he rises up, he will not believe in his own life.

24:23 God gave him an opportunity to repent and he abused it in his pride. For his eyes are on his ways.

24:24 They are raised up a little and they do not stand firm. They will be humbled like everything else and will be borne away, and like the tops of plants, they will be ground down.

24:25 If this is not so, who can call me a liar and accuse me of putting my words before God?

345. The times are not hidden from the Almighty. In the preceding chapter, Job proved that he was not punished because of malice as Eliphaz had asserted (Job 22:5). Now he wants to clearly show that he does not propose that God does not have care of human affairs, as Eliphaz had charged (Job 22:12). It is necessary to remark here that some people proposed that God does not have knowledge and care of human things because of his distance from us. For they believed that just as we are not mighty enough to know him because of such a distance, so he does not have the power to know us. But he rejects this first, saying, the times are not hidden from the Almighty, for although the Almighty is outside the mutability of time, yet he knows the course of the times. Those, however, who are in time know him in such a way that they are still not mighty enough to comprehend him in the manner of eternity, and so he says, but those who knew him, that is, men in time having some kind of knowledge of him, either by natural knowledge or by faith or by the light of some higher wisdom, are ignorant about his day, they are not mighty enough to comprehend him in the manner of his eternity.

346. Since he had said that the course of time was not unknown to God, he consequently shows in what way he judges temporal things, making first a list of the various faults of man, some of whom fraudulently inflict harmful things on others. So he says, some, among men, have changed boundaries, by stealthily changing property limits. They have done the same things with animals which are pastured in flocks. So he says, they rob, stealthily, flocks, of others, and lead them to pasture, as though they belonged to them. He enlarges their fault from the condition of the persons on whom they inflict those injuries. People are often compassionate to orphans and look after them because of their lack of age and lack of parents. Against this he says, they have stolen the ass of the little orphans, because they make him wander off so that they might steal him with no compassion for the orphans at all. Similarly, people often have pity on widows because of the frailty of their sex and because they are deprived of the comfort of a husband, but against this he says, and they take the widow’s ox as a deposit, causing her grief under some pretense of justice. Men also usually pity the poor who lack the means of economic survival, and against this he says, they utterly ruined the road of the poor, for they took from them the ability to procure necessities for themselves by causing them trouble in many ways. Also, men usually do not harm those who do no harm to anyone, but live agreeably with others, and against this he says, and they oppressed the gentle of the earth at the same time, who did not know either how to resist the evil of others or to do evil to others.

347. However, there are some who do not harm others fraudulently like those already described, but through open violence. These men rush into evil like people who are not restrained by the discipline of the law. He says about these men, others, like the wild asses in the desert, the wild asses of the forests who are not domesticated, go forth to their work, to steal, like one who is enthusiastic for his profession. So he says, and they seek prey, to rob, and they prepare bread for their children, that is, for their own children, from what they have stolen. Then he determines the genus of the prey, saying, they reap a field which is not their own, for they reap the harvest of another by violence. And they glean the vine of someone whom they overcame by force, since they first overcame their victim in order to steal his goods freely. Not only do they take away exterior goods by violence, but also those goods which have already been taken for warming the body, and so he then says, they send men away naked with nothing remaining to their name, because they take their clothes away. He adds the afflictions which they suffer from nakedness to increase the fault of theft more, and so he says, and they have no covering in the cold.

This might be tolerable if they could relieve their nakedness in some other way. Clothes are not only necessary to keep warm against the cold, but also to keep dry against the rain. Thus those left naked by thieves must not only feel the piercing cold, but also get soaked by the rain. He expresses this, saying, they are soaked by the rain of the mountains. Thieves often flee to mountainous hideouts, which are like fortresses, from the fear of other thieves or an enemy. There, the rains are more frequent and severe because of the cold character of the climate, and naked men especially suffer. Moreover, there is some protection for nakedness if the one who does not have the covering of clothes at least does not lack a roof over his head, but against this he says, and without any cover, either of clothing or of a house, they cling to the rocks, because they take refuge in caves of stone which one finds in mountainous regions.

348. He further increases their fault from the unhappy condition of the people who are afflicted, and so he adds, they show their power in robbing orphans, whom one should rather help, and despoil the poor crowd, whom they should rather have assisted. This would be more tolerable if they wanted to take things from people who at least had enough to live. Thus he continues increasing their evil, saying, from the naked, those not having any clothes, from those going about without any clothes, who from extreme need must even go out in public naked, without clothes, because they do not have any clothes at all. To show that they suffered want even in food he says, and from the hungry. They cannot take away anything important from the poor, but they are not afraid to steal what little they have, and so he then says, they steal the ears of corn, since they do not take from them a harvest which they do not have, but some small ears of grain which they had collected for themselves.

If, perhaps, they seem to have some small surplus, they take that away, not thinking what great poverty they suffer in other things, and so he says, among these accumulations, of the fruits of the earth, they take a siesta, for they have a rest at noon as though bloated on the goods of others, like those who thirst when they have tread the wine presses, who immediately after the gathering of the grapes taste the wine. Not only do they despoil men in exterior things, but they also injure them in their persons, and so he says, in the cities they make men groan, since they torture many from cities with injuries. Many who have been injured wail, and so he says, and the souls of the wounded cry out, and God, from whom nothing is hidden of what is done in time, will not allow them to escape unpunished. This would not be the case if he did not have care over human affairs.

349. He now shows the reason why God does not suffer this to go unpunished, from the fact that they did not sin from ignorance, but from malice. As a result of this they hate wisdom, because it makes clear their sins, and so he says, these are those who rebel against the light, in doing intentionally what is against what the light of reason teaches them. However, as wisdom takes possession of those who desire her, so she flees from those who resist her, and so he says, they did not know her ways, for because they have emotions depraved by malice, they cannot recognize the action of wisdom. Or, they did not know, in that they have not approved, nor have they wanted to try the commandments of wisdom. He shows their lack of penitence when he then says, nor did they return to her paths. For certainly those who return to the paths of wisdom, although they rebelled against wisdom by sin, still come back to wisdom by repentance.

350. As a sign that they resist the spiritual light of wisdom, he says that they even hate exterior light and love darkness, according to John, everyone who does evil hates the light (John 3:20). So he continues here, at the first light of morning, when it is still dark, the murderer rises and kills the poor and needy, since at that hour there is usually no one about on the street, but some of the poor, driven by necessity, anticipate the time for work, and thieves lie in ambush for them along the way. To show that they burglarize houses and need more darkness for this, he says, and in the night he prowls like a thief, stripping houses bare, for it would not be safe for him to do this in the early hours of the morning, because then men begin to wake up. He shows the same thing to be true for the adulterer, saying, the eye of the adulterer, who spies on the bed of another, waits for the darkness, so that he cannot be detected, and so he says, saying: no one will see me, that is, he will not be seen by anyone. As if the cover of darkness were not enough for him, he employs still other methods of hiding himself, and so he says, and he covers his face, by changing his clothes in some way. Just as he waits for twilight to begin his deed, so also he does the deed in darkness, and so he then says, they steal through houses in the dark, taking out any obstacles to their intention by fraud and violence, as they have agreed the day before, the adulterer and the adulteress, and they are ignorant of the light, because they abandon themselves entirely to the execution of the evil deed.

If suddenly, as though unprepared, because the time seems short to them when they are occupied in carnal pleasure, the dawn should appear, which is the beginning of daylight, they think of it as the shadow of death, for they think it is as hateful as the shadow of death when they see that they cannot continue their wanton activities anymore.

For men are usually impeded in their acts in two ways.

In one way, when they do not exercise foresight in the unexpected by-products of a deed. In another way, when they find weak means for accomplishing their resolve. But the adulterers, goaded by concupiscence, on the contrary first throw themselves into dangers without consideration, even though they do not know what will follow, and to make this clear he says, and so in the darkness, in doubt and obscurity, as though in the light, with clarity, they walk, when they do their works.

Second, they put great faith in a small and frail thing, and so he says, he is light, the adulterer, on the surface of the waters, because he moves so lightly that it seems to him that he can pursue his own will as though he were sailing on calm seas. Or one can also explain the literal sense, they walk in darkness as in light, in that both the adulterer and the adulteress love to do their works in the dark. The phrase which he adds, he is light on the surface of the water, refers especially to the adulterer who believes that because of the drive of concupiscence he can lightly go by as on water, for example, over any difficulty or adversity whatsoever, to arrive at the enjoyment of the thing sought.

351. After describing the different kinds of sin, he speaks then about their punishments. First, he speaks about the punishments in the present life when he says, cursed be his lot on the earth. Each one’s lot seems to be what he describes as the highest good. The sinner sets up his ultimate end in earthly things as his lot, according to Wisdom, this is our part and this is our lot (Wis 2:9). This lot is cursed because the goods of this world which he uses badly are turned to evil for him. He shows this clearly when he says, nor does he walk on the road of the vineyards. Roads in vineyards are usually shady and consequently cool. Vines even require a moderately cool place, for they are destroyed by the snow in places which are too cold, and in places which are exceedingly hot they are scorched by the heat. The evil man does not walk on the road of the vineyards because he does not use the things of this world moderately, but sometimes he goes aside to one extreme, sometimes to another, and to express this he then says, he passes to great heat from freezing waters, changing in the same way from contrary vice to contrary vice, because he does not remain in the mean of virtue. All wicked men suffer this punishment because the inordinate soul is a punishment unto itself, as Augustine says in the Confessions.

352. He places next the punishment which comes after death when he then says, the sin of that man goes as far as hell, by which he means, “His lot is not only cursed on earth when he uses the things of the world inordinately, but he will also suffer the punishment for this in hell.” One can also infer this from the text, he passes to great heat from freezing waters, because in hell there is no mitigation. Lest one believe that those punishments end through the mercy of God, he adds, the mercy, of God, will forget him, the sinner condemned to hell will never be freed from there. He shows what sort of punishment this is, saying, the worm is sweet to him, for the pleasure of the sinner is changed for him into a worm, which is the remorse of conscience about which the last chapter of Isaiah speaks: their worm will not die (Isa 66:24). So he continues addressing the endless character of this punishment, let no one remember him, that is, he is so totally abandoned by God, without hope of being freed, it is as though he were forgotten. He makes a comparison when he says, but he is cut down like a tree which bears no fruit. For as we read in Matthew, a tree which does not bear good fruit is cut down and burned (Matt 3:10). A fruitful tree is pruned so that it may bear more, as John says, he will prune every tree which bears fruit, so that it may bear more (John 15:2). Evil men are therefore punished to their extermination, just men for their perfection.

353. He shows why he is compared to the tree which is barren from two things.

First, because he has consumed his goods in useless things, and so he says, for he feeds the sterile which does not bear fruit. The one who consumes his goods in useless things is like to someone who uselessly supports a sterile wife.

Second, because he does not aid those in need, which could have been fruitful for him, and so he says, and he does not do good to the widow. By the widow he means all the needy. Not only was he barren, but he was also harmful, like a tree bearing poisonous fruit, and so he says, he throws down the powerful man from his strength; that is, he did not use his power to aid the oppressed, but more to oppress the powerful. The harm he has worked on others also returns to harm him, because he cannot live in security, since he fears harm from those he has harmed, and so he says, and even if he rises up, even if he has suffered no adversity, he will not believe in his own life, for he will not be secure about his own life according to what Eliphaz said above, the sound of terror is always in his ears, and when he is at peace, he always expects treachery (Job 15:21).

354. He then gives the reason why he must be punished without mercy, because he did not want to profit from the mercy of God when he could have, and so he says, God gave him an occasion for penance, in deferring punishment, and this is the reason why he was permitted to live in prosperity for a long time. But what God has presented to him as a good he perverted to an evil, and so he says, and he abused it in his pride, by not attributing to the divine mercy the fact that he was not immediately punished after sin. But he profited from this, daring to sin even to contempt of God. Although the sinner seeks darkness in order to sin, he still cannot act without being seen, and so he says, for the eyes, of God, are on his ways, for they consider his course even if he walks under the cover of darkness.

Therefore, they are raised up a little, to some earthly and perishable height, which God gives to them as an occasion of repentance. And they do not stand firm, in the end, because they abuse the mercy of God in their pride. He uses an analogy for this. Everything which is really generated in time grows for a determined time and afterwards begins to decay until it is totally destroyed. So it happens with the wicked, and so he says, they will be humbled like everything else, which increases in time, and will be borne away, completely, when they arrive at their highest point. He establishes the analogy, saying, and as the tops of the tufts of plants are ground down. For fruits of the earth are not ground down while they are in seed and growing, but after they have arrived at full maturity. In the same way, the wicked are not punished by God immediately, but after they have arrived at their full stature, according to the measure foreseen by God. He introduced this to show that if evil men are not punished in time, but enjoy a prosperous life, this does not happen from a defect of divine providence, but from the fact that God defers punishment until the right time. So he shows clearly that what Eliphaz has calumniously accused him of is false, for he did not deny divine providence, and so he says, if this is not so, what I have said about the punishment of evildoers, just as you were of the opinion that man is always punished in this life for sins, who can call me a liar, as though I have denied divine providence, and accuse me for putting my words before God, that my words accused God to his face of not exercising his providence.

The Short Answer of Baldath

Man is not pure in God's sight

25:1 Then Baldath the Shuite said:

25:2 Power and terror are with him who makes peace in his higher works.

25:3 Can one number his soldiers? And over whom does his light not rise?

25:4 Can a man be justified in comparison with God? Or who born of woman would appear pure?

25:5 Behold, even the moon does not shine, and the stars are not pure in his sight.

25:6 How much more is man corruption, and the son of man a worm.

355. Then Baldath the Shuite said: power and terror. Job in his answer had now refuted the two calumnies which Eliphaz had thrown at him in his previous response (Job 22:5,12). He had shown that he was punished neither for sin nor for denying divine providence. He had shown very clearly that it was not repugnant to divine providence if evil men prospered in this world, because their punishment is reserved to another time. So they could not resist this argument further. But he had not demonstrated the argument so clearly that he was not punished because of his sins, for his exposition was weak when he said, no one can know his thoughts (Job 27:13). Baldath, therefore, opposed this argument now, accusing Job of claiming that he was not punished because of his sins.

356. Seeming to ignore the words in which Job had said that it was not sufficient to argue against him based on the power of God (Job 23:13), he takes the beginning of his argument from divine power and proposes the greatness of divine power in two ways.

First, as to the fact that God exercises his power in higher creatures, preserving them in the greatest peace, and so he says, power and terror, by which he ought to be feared, are with him, God, who makes peace in his higher works. In lesser creatures more discord is found, both in rational creatures, which is clear from the contrary motions of human wills, and in corporeal creatures, which appears in the contrariety through which they are subject to generation and corruption. But one finds no contrariety in superior bodies, and so they are incorruptible. In like manner, the superior intellectual substances also live in the highest peace, and so they are without unhappiness. This highest concord of superior creatures proceeds from divine power, which places the higher creatures in a more perfect participation of his unity, as they are nearer to him; and so he clearly says, in his higher works, those more conformed to him.

357. Second, he shows the divine power from those things he does in inferior creatures, in which he acts through the ministry of higher creatures, whose great number is unknown to men. So he then says, can one number his soldiers? The soldiers of God are all of the heavenly powers which follow the good divine will just as soldiers obey the command of their leader. The number in these heavenly armies is unknown to man, as Isaiah says, he who draws out his host without number (Isa 40:26). He wants to deny the opinion that the heavenly powers exist like soldiers, not submitted to the command of another, but as leaders and princes who do everything from their own will, as those thought who believed in the cults of many gods. So he then says, and over whom does his light not rise? He means here all the heavenly powers are directed by divine illumination as men for whom the light of the sun rises.

358. Using the premise of the divine power, he proceeds to his proposition, saying, can a man be justified in comparison to God? for since God is so great and so excellent in justice that he even makes concord in the highest things, which is an effect of his justice, according to Isaiah, the work of justice shall be peace (Isa 32:17), all justice of man is reckoned as nothing compared to divine justice. Not only can man not seem to be just compared to God, but what is more, he appears unjust compared to him. Analogously, things which have a moderate beauty seem ugly compared to the most beautiful things, and so he then says, or who born of a woman would appear pure? He emphasizes this because from the very fact that man is born of woman through the concupiscence of the flesh, he contracts some stain.

359. He strengthens what he had said with a comparison when he then says, behold, even the moon does not shine, and the stars are not pure in his sight. Here, note that he does not mention the sun, because it is not evident to the senses that its light is obscured in the presence of a greater light. But the moon and the stars are darkened in the presence of the corporeal light of the sun, and so their brightness seems even more like darkness, compared to the immensity of divine light. From this he concludes his proposition, how much more is man corruption, and the son of man a worm, for he cannot be reckoned splendid with the splendor of justice compared to the divine justice, nor clean in innocence if compared to divine purity. He emphasizes that man is like corruption because he takes his existence from matter, which is close to corruption, and the son of man like a worm, which is generated from putrefaction. He wants to show in this that man cannot display his justice or innocence in any way, as it is reckoned as nothing in comparison to God when divine justice is in question.

Man cannot understand the power of God

26:1 Job answered and said:

26:2 Whose helper are you? Who is then so feeble? Do you sustain the arm of anyone who is not strong?

26:3 To whom have you given counsel? Perhaps to someone who is not without wisdom? And have you shown your great prudence?

26:4 Whom do you want to teach? Is he not the one who made the spirit?

26:5 Behold, giants moan under the waters, and those who live with them.

26:6 Hell is naked before him, and there is no hiding place for their perdition.

26:7 He stretches out the North over the void and he hangs the earth on nothing.

26:8 He builds up the waters in his thick clouds so that the cloud does not break and fall out at the same time.

26:9 He contains the face of his throne and he expands his clouds over it.

26:10 He has circumscribed a limit on the face of the waters at the boundary between light and darkness.

26:11 The pillars of heaven tremble and faint at his nod.

26:12 In his power the seas are suddenly assembled and in his prudence he smote the proud.

26:13 His spirit adorns the heavens, and by his hand he has played midwife, and he led away from the society of the good angels his torturous serpent.

26:14 Lo, I have only mentioned a part of his ways, and when we have scarcely heard a small whisper of his speech, who can understand the great power of his thunder?

360. Job answered and said: Whose helper are you. Baldath wanted in his last speech to convince Job by the consideration of divine power, terrible to all, in respect of which no man can make a pretense of justice or innocence, or assert that he is punished without sin. So Job gives three answers, the first of which is specifically against Baldath, who had tried to frighten Job by the consideration of divine power.

Men often do not use reason against someone condemned, but cite the power and wisdom of the judge. They do this in favor of the judge.

Men act in favor of someone else for two reasons:

either because of his insufficient power,

or because of his lack of wisdom.

As to the first, he says, whose helper are you? who is then so feeble? have you said these things to favor God and not accord with reason, and did you say this to bring help to God as though he were weak? One seems to help someone when he defends his actions, and so he says, and do you sustain the arm of someone who is not strong? He means by these words, “Do you want to justify the action of God with which he punishes me, as though he were not strong enough to justify himself?”

361. Then, as for the favor which is shown to someone because of the defect of wisdom, we should consider that this favor is twofold. On the one hand, he speaks to this theme, in that one gives counsel to someone about things to be done, saying, to whom have you given counsel? Someone seems to give counsel to another when he defends him without reason. God, who is perfect in wisdom, does not stand in need of counsel, and so he says, perhaps to someone who is without reason? for do you doubt that God has wisdom, to speak so stupidly for him? One who gives counsel to a wise man seems to do this to show his own wisdom, and so he then says, and have you shown your great prudence? saying in effect, “Do you want to show by this the abundance of your prudence?”

362. On the other hand, one gives counsel against the lack of wisdom, to instruct the ignorant man concerning what he must know, and as to this he says, whom do you want to teach? for you seemed to teach God when you brought his power against me, but he who is the cause of all human science does not need to be taught, and so he says, is he not the one who made the spirit, who created the human soul, by which man both understands and wills? This is the one and the same soul which perceives science by intellect and gives life to the body by the other powers.

363. Then, so as not to detract from the power of God in anything, he commends it as much more all encompassing than did Baldath, enumerating the many effects of divine power. He begins from those effects which God powerfully worked in the human race in the time of the flood. For in Genesis we read that there were giants on the earth in those days (Gen 6:4), and because God saw that the earth was corrupt, for in fact all flesh had made worse their way on the earth, he said to Noah, “the end of the all flesh has come before me” (Gen 6:12). Later he says, behold, I will bring the waters of the flood upon the earth and I will kill all flesh (Gen 6:17). He shows this effect of the divine power when he says, behold giants, the ancient ones, moan, in the punishments of hell, under the waters, who were drowned in the waters of the flood. Because not only they perished, but many others with them then and later; he continues, and those who live with them, moan in the same way by virtue of his power.

364. One should not believe that divine providence extends itself only to judging men in this life, and not after death, as the friends of Job seemed to think. To disprove this, he then says, hell is naked before him, by which he means, “Those things which happen in hell are clearly seen by him and happen according to his judgment.” To explain this, he then says, and there is no hiding place for their perdition, because those who have perished in hell cannot be hidden from the eyes of God as they are hidden from our eyes.

365. Then he lists the effects of divine providence in natural things, and he begins from the two extremes, earth and heaven. In both of these, something appears instituted from divine power which goes beyond the powers of men. As far as what appears to the senses, heaven seems to be extended above the earth like a kind of tent, earth to be under heaven like the floor of the tent. Whoever sets up a tent uses something to support it. This is not the case with heaven. For there is nothing sustaining heaven but divine power, and so he says, he stretches out the North over the void. By North he means the upper hemisphere from our point of view. For from our point of view, the North Pole is raised above the horizon, but the south pole is draped below the horizon, and so he says that the north is extended over the void, because nothing appears to us under the upper hemisphere of the sky except space full of air, which unlettered men deem a void. He speaks according to the thinking of the common man, as is the custom in Sacred Scripture. Likewise, one who lays a floor puts it on something which is firm. However, the earth, which is like the floor of heaven, does not appear to have anything firm which can sustain it, but is only sustained by the power of God, and so he says, and he hangs the earth upon nothing. These things do not mean that heaven is of great weight and needs to be held up so that it does not fall, or that earth needs to be sustained so that it cannot go down to its center, but he means that the natural powers themselves by which bodies are naturally maintained in their places proceed from divine power. For as violent motion is from human force, so natural inclination of things proceeds from divine power, which is the principle of nature.

366. Then he enumerates the effects of divine power in the middle space between heaven and earth. First, in the air, where one finds the wondrous fact that water is suspended in the atmosphere, transformed in water vapor, and does not fall all at once, but drop by drop. One sees this in the rain, and so he says, he binds up the waters in his thick clouds, in clouds caused by his power, so that the cloud does not break, from the rainwater, falling out at the same time, but drop by drop to keep the earth at a moderate temperature. It is as though what remains in the clouds has been bound together by God's power to not fall immediately. For by divine power gases are not condensed at the same time, so that they all fall together when they are converted into water. After rain falls from the clouds, some of the vapors remain behind, from which the clouds are formed. These conceal heaven, which is like the throne of God, according to the last chapter of Isaiah: heaven is my throne (Isa 66:1). Expressing, this he continues, he keeps hidden the face of his throne, for he holds back the face of heaven, which is his throne. He does this by the clouds, which prohibit us from seeing heaven, and so he says, and he expands his clouds over it, which he has produced by his power.

367. Then he shows the effect of divine power in the waters when he says, he has circumscribed a limit on the face of the waters; for the waters, according to the natural order of the elements, should cover every place on the earth, but that some part of the earth remains uncovered by the waters is due to divine power, which has set out a boundary for the covering of the earth by water. This pertains particularly to the ocean, which surrounds the land everywhere, and because of this he continues, at the boundary between light and darkness. For the light of day and the darkness of night are bounded for us by the sun rising and setting from the upper hemisphere, which is placed over the habitable land, which is enclosed everywhere by the ocean. Or, this can be understood to mean that the boundaries of the waters will remain impassible, as long as the actual state of the world remains in which there is a succession of light and darkness.

368. After listing the effects of the divine power in corporeal creatures, he shows its effect in spiritual creatures, which he calls the pillars of heaven, because their duty, in effect, is to preside over the movements of the heaven. So he says, the pillars of heaven, the angels, tremble and faint at his nod; that is, they obey the least expression of his will, and he speaks using the metaphor of a slave obeying the nod of his master in fear and trembling, with fear referring to the soul and trembling to the body. Do not think that there is fear of punishment in the good angels, for their fear here is a reverential fear for God, and so their fear refers to the interior affection, while trembling refers to the exterior effect.

369. Since among the angels there are some who fell away from a due reverence of God, about whom he had already spoken, in his angels he found revolt (Job 4:18), as a consequence he makes the distinction between the good and evil angels. Now one must suppose that the distinction of spiritual creatures is made at the same time as the distinction of corporeal creatures, and so to suggest the distinction of spiritual creatures he begins with corporeal creation, saying, in his power the seas are suddenly assembled, according to Genesis, the waters which are on the earth were collected in one place and there appeared dry land (Gen 1:9). Spiritual creatures are distinguished by divine power just like corporeal creatures, and so he then says, and in his prudence he smote the proud; that is, by the power of his providence, the devil, who is proud, is deprived of his glory. Therefore, the spiritual gifts for the good angels are increased by his fall, and so he says, his spirit adorns the heavens, that is, he has adorned the heavenly spirits with the adornment of spiritual gifts. It was not fitting that he who had fallen from the privation of his glory should remain with those adorned through the Holy Spirit, and so he says, and by his hand he has played midwife and he led away, from the society of the good angels, the torturous serpent, the devil, who is compared to a serpent because of the poison of evil, and is said to be torturous because he is clever. He clearly says by the hand of God he has led the devil away like a midwife, for as a midwife sometimes takes a child away who is dead so that the mother is not injured, so God leads the devil out of the midst of the angels so that the society of the good angels may not suffer detriment in anything.

370. To show that these effects, although they are great, are not equal to divine power, he says, lo, these only represent part of his ways, of the works by which we ascend to the knowledge of God, and God communicates himself in some ways to us. Lest these should seem, though not equaling the whole divine power, even to come close to equaling it for the most part, he says, and when we have scarcely heard a small whisper of his speech, who can understand the great power of his thunder? He means that all those things which have been said about the effects of divine power are less compared to the divine power than one small word whispered quietly compared to the loudest clap of thunder.

Job Continues his Answer

The prosperity of evildoers is not against divine providence

27:1 And again Job continued, taking up his allegory:

27:2 May God live who took away my judgment and the Almighty who made my soul bitter!

27:3 For while breath still exists in me and the spirit of God in my nostrils,

27:4 my lips will not speak evil nor my tongue meditate deceit.

27:5 Far be it from me to judge you just; until I fall, I will not desert my innocence.

27:6 My justification which I have begun to hold, I will not abandon; for my heart does not accuse me of anything my whole life long.

27:7 The wicked man is my enemy and my adversary is the evil man.

27:8 What is the hope of the hypocrite if he should steal greedily, for God will not free his soul?

27:9 Will God hear the cry of that man when anguish comes upon him?

27:10 Or can he find joy in the Almighty and can he invoke God every time?

27:11 I will teach you by the hand of God what the Almighty has, and I will not conceal anything.

27:12 Behold, all of you know; why do you say vain things without proof?

27:13 This is the lot of the impious man which he has received from the Almighty.

27:14 If his children are multiplied, the sword waits to kill them; and his grandchildren hunger for bread.

27:15 Those others who follow him are buried in rain and their widows make no lamentation.

27:16 If he heaps up silver like earth and has prepared clothing like dust,

27:17 if he truly has prepared it, but the just will wear those things and the innocent will divide the silver.

27:18 He has built his house like a moth; like a watchman makes a shelter.

27:19 He will go to bed rich and he will take nothing. He will open his eyes and find nothing.

27:20 Dearth will overtake him like the water. In the night, the tempest will oppress him.

27:21 The blustering wind takes him away and he is gone, and like a whirlwind he is snatched from where he stands.

27:22 He will send someone on him and he will lie without pity; and he will flee and escape his hand.

27:23 And a man will wring his hands over him and will sigh over him with compassion.

371. Job again took up his discourse and said. In what precedes, Job had successfully refuted the speech of Baldath, who had cited divine power against him, as though Job were ignorant of its greatness. When his response was finished, he understandably expected that the third of the friends, Sophar, would answer in the usual order. But since he remained silent as though he were convinced, Job takes up his speech a second time and shows through another argument that it is not against divine providence if the wicked prosper in this world and the good suffer adversities. So the text continues, and again Job continued, after no one had answered him, taking up again his allegory, because he had spoken through metaphors, in the manner of those using allegories.

372. Before he proves his proposition, he declares that he will never change to the opinion of his friends, and to establish this he begins with an oath. So the text continues, and he said: may God live who has taken away my judgment; of course, supposing your opinion by which you affirm that it is only from the justice of divine judgment that sinners suffer present adversities. So, to explain in what way his judgment has been taken away, he then says, and the Almighty who has made my soul bitter, who, without preceding fault on my part, afflicted me with exterior adversities which caused me to suffer bitterness in soul. Nevertheless, I have not fallen away from his reverence and love. The proof of this is that I swear by him.

373. He relates this oath with what the text adds, for while breath still exists in me, while I have life which is conserved by breathing. To show that he recognizes that the gift of life comes from God, he then says, and the spirit of God is in my nostrils. For one breathes especially through the nostrils, and breathing through the mouth is not very fitting, as Aristotle says in his book, The History of Animals. So man’s breathing, which is placed principally in the nostrils, is here said to be the spirit of God because man receives from God the ability to live by breathing. He does not want to show ingratitude for this gift by sinning, and so he says, my lips will not speak evil, in saying everyone who suffers adversity is evil, nor will my tongue meditate deceit, in saying that by divine justice the merits of the just are rewarded by the prosperity in this present life, and the sins of the evil are punished by temporal adversity.

Since the friends of Job have asserted opinions like this, he adds, far be it from me to judge you just: for he could not judge them just unless he approved of their unjust opinion, in which he would be deviating from his justice. So he says, until I fall, in death, I will not fall away, for I do not intend to fall away, from my innocence. I would fall away from my innocence if I, like you, would judge the saints suffering adversity in this world to be evil. As I do not propose to change from innocence to harm, so I do not propose to desert the way of justice, and so he says, my justification, which pertains to the execution of justice, which I have begun to hold, by not approving a man for the prosperity which he has nor condemning him for the adversity which he suffers in this life, I will not desert, in deviating my judgment to your opinion. Those who have sinned once are usually more prone to sin a second time, but those who do not know sin fall into sin with more difficulty, and so he then says, for my heart does not accuse me of anything my whole life long.

For that reason I am confident that I will not fall away from innocence nor desert justice, because I have learned from experience; for I do not have a remorseful conscience about anything which I have done throughout my whole life. Or one can continue in another way. Because he had said that he would not fall away from his innocence nor desert the justification which he had begun to hold, someone could object that he did not ever have innocence or justice before this. However, he disproves this when he says, my heart does not accuse me of anything, for I would fall away from innocence and I would desert justice if I would favor you who sustain injustice and impiety. So he says, the wicked man is my enemy, when he speaks against the truth of divine judgment, and my adversary is the evil man, when he sustains an evil opinion in opposing me, saying that I am evil because I am gravely afflicted.

374. After discussing these arguments to refute his friends and establish his own opinion, he goes on to his principal proposition, which is that it is not contrary to divine providence if the evil prosper temporally in this world and the just are afflicted. He has clearly shown this above (Job 19:25; 21:32), using future rewards and punishments which are reserved to the good and the evil after this life. Now he demonstrates this by the poverty accompanying the temporal goods which evildoers possess in this life, and the rich character of the spiritual goods which are granted to the good. He first maintains that it is useless for sinners if they attain temporal goods in this life without the goods of the soul, and so he says, what is the hope of the hypocrite if he should steal greedily, if he should collect riches unjustly, and God does not free his soul, from sin, through the gifts of grace? What good can he attain from this? He uses the hypocrite or simulator to stand for all sinners because equity pretended is evil twice over. Also, hypocrites, as falsely virtuous, are reprehensible in the eyes of God. As he later says, simulators and cunning men provoke the anger of God (Job 36:13).

375. He shows as a consequence that they are deprived of hope in two ways.

One of these is the hope the just have that God will hear their prayer in time of need, but he excludes this by saying, will God hear the cry of that man when anguish comes upon him? He implies the answer, “no.” The reason for this is found in the book of Proverbs, when the voice of Wisdom says, I have called and you refused (Prov 1:24), and continues a little later, then, when anguish comes upon them, they will invoke me and I will not hear (Prov 1:28). Further on in the same book, he says, the prayer of the man who turns his ear away so that he does not hear the law will be accursed (Prov 28:9).

The second hope of the just is that when they lack temporal consolation in time of trial, they enjoy delight in God and they rejoice in his praise, but he excludes this from the impious man, saying, or can he find joy in the Almighty, whom he did not love as his works prove, and can he invoke God in every time? For from great love of him, some men always praise God in speech.

376. After he has shown the small value of the temporal goods which the evil possess, without the hope of the just which the saints have, he shows as a consequence that the temporal goods which the impious sometimes possess are frail.

Before asserting what he will say, he begins with two things.

First, what he will say accords with divine wisdom, and so he says, I will teach you by the hand of God, by his strength, what the Almighty has, in his wisdom as certain, and I will not conceal anything, which I learned from God when God instructed me.

Second, he shows that what he will say is so clear that even they cannot be ignorant of it, and so he says, behold all of you know, what I will say is true, and so it is strange that you speak so irrationally against the plain truth. He expresses this theme, saying, and why do you say vain things without proof, that is, with no reasonable support? For men are usually stupid when they know the premises, but do not admit the conclusion which follows from them.

377. One must remark that since God is the Creator and Governor of all things, all receive something from him like an inheritance from a father. Evil men receive from God the temporal goods of this world as their share and their inheritance, and Wisdom speaks in their name, saying, this is our portion and our lot (Wis 17:16). Inversely, the good understand spiritual goods as their portion and inheritance, according to the Psalm, the lot marked out for me is my delight, for welcome indeed the heritage that falls to me (Ps 15:16). When, therefore, he describes how frail and perishable is the lot of the impious which they receive in temporal things, he says, this is the lot of the impious man in the presence of God, that is, such is what comes to them as a lot, when spiritual things are distributed to the good and temporal things to them, and the inheritance of violent men, that is, who unjustly acquire temporal goods, which they have received from the Almighty, that is, he is the one who permits and furnishes the power to get them: as Job has already said, when he fills their houses with good things (Job 22:18). For he shows that this share or inheritance is perishable; first, as to what happens for the most part to the children of evil men, which are held in great esteem among temporal goods. The sons of evil men who have prospered in this world are sometimes killed, and so he says, if his children are multiplied, which is held a sign of great prosperity, the sword waits to kill them.

Although it rarely happens that the sons of a rich man fall into great poverty, yet this happens frequently to their grandsons and descendants, and so he then says, and his grandchildren hunger for bread, because of want. As to those who are members of his household, he says, those others who follow him, his domestics and friends, are buried in ruin, without solemnity, like people murdered, and as to their wives he says, and their widows make no lamentation, which usually happens in solemn funerals.

378. The happiness of his sons and friends is frail and perishable, and the same is true of the man-made riches he possesses, like money, which is devised as the measure of the exchange of things, as Aristotle says. As to this he says, if he heaps up silver like dust, that is, if he should acquire a supply of money as great as earth. The same is also true for his natural riches, which provide for the natural necessity of men, like bread and wine, clothing and other things like this. As to these he says, and has prepared his clothing like dust, so that he should have as great a supply of clothes as the dust. Truly he has prepared it, that is, has expended care and labor in preparing it, yet another will have the fruit, and sometimes this is the good man who is not interested in this sort of thing. So he says, but the just will wear those things, clothing in his need, and the innocent will divide the silver, for he will distribute and give it to the poor, and will not keep it amassed in storage, which would be against simplicity.

379. Great spacious houses are also signs of earthly prosperity, but he shows these to be perishable for two reasons.

First, because sometimes he builds a house for himself by violence in the land of someone else after he has removed him, and so he says, he has built his house like a moth, which prepares a home for himself by gnawing another’s clothing, from which he is expelled when the clothing is shaken out.

In another way he perishes because, even if he builds a house on his own land, he still cannot care and possess that house for a long time, but only for a short time, and so he says, like a watchman, of a vineyard, makes a shelter, which he demolishes when his time as watchman is finished. He shows how he lost the goods he had acquired when he says, he will go to bed rich, when he dies, he will take nothing of his possessions with him to the other life. He will open his eyes, in the resurrection, and will find nothing, because he will not return to possess temporal goods. Sometimes even in this life he suddenly loses them from a sudden storm, and so he says, it overtakes him like the water, of the rain, unexpectedly, because it comes suddenly upon him. Although the rain can be anticipated in the daytime, yet at night it suddenly takes man completely by surprise, and so he says, in the night the tempest will oppress him, for this adversity will take him completely by surprise.

380. Finally, he shows the frailty of earthly prosperity as to the person himself of man, who may die from some fever or persecution. To express this he says, the blustering wind takes him away, that is, kills him with fevers, and he is gone, from the society of the living. This will happen suddenly and unexpectedly, and so the text continues, and like a whirlwind he will be snatched from where he stands, violently and without delay. Sometimes, however, he is not killed by interior weakness, but by exterior persecution, and so he says, and someone persecuting him will send forth someone over him, who is more powerful than him, and whom he cannot resist, and the prosecutor will be without pity. He, the evil man, will escape from his hand, that is, from his power, either by flight or by death because, after he has killed, he can do nothing more (Luke 12:4). Once he is dead, awe and mourning remain for his friends, and so he then says, and a man will wring his hands over him, as though struck with awe, and will sigh over him from compassion, when they consider his former dignity.

Job Continues His Discourse in Praise of Wisdom

Wisdom is not in a determined place

28:1 Silver has its origin in veins and gold a place where it is formed.

28:2 Iron is taken from the earth and stone dissolved by heat is changed to bronze.

28:3 He placed a time for the darkness and he considers the end of the universe, and also the rocks in the clouds and the shadow of death.

28:4 A torrent divides them from people traveling and those whom the step of the poor man has forgotten, and they are impossible to visit.

28:5 The earth from which bread arose in its place is destroyed by fire.

28:6 Places whose stones are sapphires, whose dust is gold.

28:7 This land does not know the path of the bird nor does it see the eyes of the vulture.

28:8 The sons of peddlers do not tread it; nor does the lioness cross it.

28:9 To the flinty rock he extends his hand; he overturns the mountains even to their roots.

28:10 He hollows out watercourses in the rocks and his eye sees every precious thing.

28:11 He also searches fully the depths of rivers and he has brought hidden things to light.

381. Silver has its origin in veins. Above Job had shown how frail and perishable is the lot which the wicked receive from God (Job 27:13). Now he intends to show in opposition the dignity of the spiritual good which just men perceive from God, even in this world. He understands the spiritual good to be arranged under wisdom. He therefore intends to prefer wisdom to all corporeal things, both as to its origin, and as to its precious worth (Job 28:15). He begins to show that everything which is precious in corporeal things has its origin in determined places, and begins with metals, which are considered precious in the opinion of men. Note that metals are generated from the humid gases, dissolved in the earth by the action of the sun and of the other stars, and conserved in the earth. This is the origin of the pliability and the fusibility of metals; whereas, on the contrary, stones and other things like them which are not pliable or fusible are generated from the dry vapors trapped in the earth. Metals are specifically divided according to the greater or lesser purity of the vapor distilled and the different intensity of the heat separating them. Among these, gold seems to be the most pure, after this silver, and after this bronze, and finally iron. Metals take their origin according to their greater or lesser purity. Because gold is most pure, it is generally found generated in its purity in the sand of rivers because of the great evaporation and the warmth of the sand. Silver is found generally in certain veins, either in the earth or in rocks. Bronze is found incorporated into rocks. One finds iron in muddy earth which has not yet been perfectly integrated so that it has not yet acquired the consistency of a stone.

In commenting on the various locations of the metals, he says, silver has its origins in veins, in determined places, from which such gases are decomposed which are apt for the generation of silver. Thus, as soon as these vapors are mixed with either earth or stones, then vapors form veins of silver. As to gold he then says, and for gold there is a place in which it is refined, because some nuggets of gold are collected from a great quantity of sand, which are liquefied in one. This does not happen in every place, but only where a due proportion of active power coincides with the matter proportionate to such a species. As to iron, he says, iron is taken from the earth, because it is found in the earth in a form which is not yet refined. As to bronze, he says, and stone, in which one finds a gas proportioned to its nature mixed with it, dissolved by heat, of great intensity, changed to bronze, when what is found there of the nature of bronze is made aqueous by the action of heat.

382. He then proceeds to examine other things which have a determined time and place from divine disposition, and so are subject to divine knowledge. The greater part of these are hidden from men. The darkness of night hides the sun and many other things from us, but this happens by divine disposition, and so he says, he placed a time for the darkness. Also, some things are hidden from us by their corruption when they are resolved into their principles, which are known to God but hidden from us, and so he says, and he considers the end of the universe, the end of the resolution of things. Some are hidden from men because of the inaccessibility of place, as some mountains are sometimes inaccessible in which there are things which are removed from human sight, and expressing this he says, and also the rocks in the clouds, which is the cliff of some high mountain, covered over by clouds like darkness, and the shadow of death, some shadowy place in the canyons of the mountains, which the life giving heat of the sun never touches. A torrent divides them from people traveling, for torrents often flow from the mountains which cannot be crossed, so that there is only room on one bank of the river for travelers to pass, and there is no access to the other bank of the river. Some few men live in inaccessible places like these. Even the beggars who go everywhere do not presume to go to these places because of the difficulty of the approach, and so he says, and, the torrent divides from the people traveling, those, men, who living in inaccessible places, the step of the poor man has forgotten, so that they do not go there, and they are impossible to visit, because there is no means of ready access to them.

383. There are also some places which are inaccessible, not because of their location, but because of something extraordinary happening about them, for example, because they are ruined by some physical change, like Sodom and Gomorrah (Gen 19:21), and so he says, the earth from which bread arose in its place, as in a proper and fitting place, is destroyed by fire, for the cause of that destruction was a very great heat. With great abundance of heat, the dissolution both of the dry and wet attain a great degree of integration, which gives birth to precious things like rocks or metals. So as to the precious stones which are formed from dry vapor, he says, places whose stones are sapphires, in the land ruined by fire. As to precious metals which are generated from humid vapor he says, whose dust is gold. Because these places release a harmful air from the abundance of sulphur, not only men but also brute animals avoid these places. First, as to the birds which one sees least he says, land, that kind of earth, does not know the path of the bird, because he does not dare to fly over it, nor even to approach it, because of the harmful air. Thus he says, nor does it (this land) see the eyes of the vulture, who can see things very far away. Or one can interpret the text in another way. This land does not know the path of a bird; the bird has no experience of that land or this path, because the bird does not pass through it, nor does anyone see, in that land, the eyes of the vulture. Next he treats of men, saying, the sons of peddlers do not tread it, which refers to the merchants who are used to going to hard to reach places on business. Then he treats of the four‑footed animals, saying, nor will the lioness, who lives in wild places, cross it.

384. Although these places are hidden from men, they are not hidden from God, who exercises his power in both the mountains and the rivers, and so he says, to the flinty rock, the mountains made of rock, he extends his hand, his power.

He demonstrates this in two effects.

First, by the fact that the mountains are sometimes completely destroyed, and he expresses this by saying, he overturns the mountains even to their roots.

Second is the fact that waters cross through the middle of the mountains (cf. Ps 103:10), as though there were a way through the rocks hewn for them by divine power, and so he says, he hollows out watercourses in the rocks, in the courses of rivers. Just as his power is extended to do all these splendid deeds, so his wisdom is extended to know every precious thing, and so he says, his eye sees every precious thing. For if he can lay the mountains low, if he can cut through rocks and exercise the same power over all the earth, he consequently can see the precious things which are hidden there although the eye of man cannot see them. His eyes not only see those things which are hidden in the earth, but he also searches fully the depths of rivers, that is, he knows what is hidden in the depths of rivers so perfectly that he seems to carefully inspect them, and the proof of this is that he has brought hidden things to light, revealed them to men.

Where wisdom is found

28:12 But where is wisdom found and where is the location of intelligence?

28:13 No man knows its place, nor is it found among soft-living men.

28:14 The deep says: It is not in me, and the sea says: it is not with me.

28:15 One will not trade the gold of Ophir for it, nor can one give its weight in silver in exchange.

28:16 She cannot be compared with the sparkling color of India; nor with the most precious sardonyx and sapphire.

28:17 Nor will gold equal her, nor will glass or large vessels of very fine gold be exchanged for her.

28:18 Though they are exquisite, none are thought anything in comparison with her, for wisdom has its source in hidden things.

28:19 The topaz of Ethiopia is not equal to her, nor are the most elegant dyed things comparable to her.

28:20 Where, then, is the origin of wisdom and the place of understanding?

28:21 She is hidden from the eyes of all the living and she is concealed from the birds of the air.

28:22 Ruin and death have said: We have heard of her fame with our ears.

28:23 God understands the way to her and he knows where wisdom is found.

28:24 He sees the ends of the earth and he sees everything under heaven.

28:25 He gave the winds their strength and the waters he holds suspended in measure,

28:26 when he made a law for the rain and the way for the gates which roar.

28:27 Then he saw her, he made her known, he prepared her, he inquired of her,

28:28 and said to man: Behold, the fear of the Lord is wisdom and to withdraw from evil, understanding.

385. But where is wisdom found. Since he had shown that what is in corporeal bodies is found to be contained in a determined place, which, though they are unknown to men, are still known to God, he shows the eminence of wisdom by first proving that it is not contained in a determined place, and so he says, but where is wisdom found? This is as if he says, “Wisdom is bound to no corporeal place because it is not something corporeal. However, not only precious things themselves in corporeal bodies, but also their principles, are bound in a corporeal place.” But one cannot say this about wisdom, and so he says, and where is the location of intelligence? For intellect is the principle of knowledge and wisdom. Just as wisdom, then, is not bound in a place, neither is intelligence, which is its principle.

Second, he shows the dignity of wisdom, because the price of wisdom cannot be reckoned, and so he says, no man knows its price, for there is no price known to man which is a sufficient price for wisdom.

386. He clearly shows the consequences of both these premises.

First, that wisdom was not found in a local place. Those things which are esteemed as valuable among men are partly found among soft men, who strive to collect precious stones and metals, and so he says, nor is it found among soft-living men, that is, weak men, because they are greatly impeded from the perception of wisdom, since their hearts are preoccupied with pleasures. Valuable things of this kind are partly found in deep, dark places, but it is not so with wisdom, and so he says, the deep says: it is not in me; that is, what is hidden in the depths of the caverns of the earth is especially hidden from human wisdom. They are partly found in the sea, both because they are generated there, like pearls in sea shells, or because they are lost there in sunken ships, but it is not so with wisdom. This is so because valuable things are usually transported by sea from place to place, and so he says, and the sea says: it is not with me. On the contrary, things in the sea are often completely hidden from human wisdom.

387. Next, he explains what he had said about the fact that wisdom has no price, and he enumerates those things which are thought most valuable among men, saying, one will not trade the gold of Ophir, that is, the most pure gold, for it, because the price of wisdom cannot be valued in gold. After gold, silver is esteemed the most precious among metals, and so he continues speaking about it, nor can one give its weight in silver for exchange. Besides these metals there are some very precious stones of different colors which are cultivated in India, he then says about these, she, wisdom, cannot be compared with the sparkling colors of India, the precious stones of diverse colors and natural hues in India. He continues with precious stones found in other lands, and so he says, nor with the most precious sardonyx, which is composed of two stones, from sard, which is red in color, lighting the soul up with joy and inciting cleverness of spirit, and of onyx, which is joined to it as having some harmful powers, like exciting sorrows and fear. This harm is restrained by the sard. So it is said to have the property of expelling lust and rendering a man pure and chaste. So it is called the most precious stone. He then adds, and sapphire, which is the color of heaven, and is valuable because it has many powers.

There are still other very precious stones, but the value of these stones differs according to place and time, and so he does not refer to them. He then speaks about things which have a value because of their beauty, saying, nor will gold equal her, which has beauty from splendor, nor glass, which has beauty from its transparency, although it is not highly priced. He then speaks about the beauty of works of art when he says, nor will large vessels of very fine gold be exchanged for her, in quantity, which are also exquisite, in composition. Just as they cannot be exchanged for wisdom, so also all these things are accounted as nothing in comparison to wisdom, and so he then says, none are thought anything in comparison to her, because they are not even worth remembering for an instant when one calls to mind the excellence of wisdom.

388. Because he had said that some corporeal things were precious because they were hidden from us, he consequently shows that wisdom does not lack this value when he says, wisdom has its source in hidden things. For the origin of human wisdom is hidden in two ways. In one way, on the part of the light of the intellect, which is derived in us from the most hidden cause of all things, God. In another way, on the part of things known. Wisdom seeks the hidden properties and essences of these things, and by these, ascends to the knowledge of divine things, which is especially ascribed to wisdom. Thus, he concludes that nothing can be compared to wisdom by reason of value or by reason of mystery. Precious stones cannot be compared to it either, and so he then says, the topaz of Ethiopia is not equal to it, which takes its name from the place of its discovery, or because it has a resemblance in color to gold. As to costly garments, he then says, nor are the most elegant dyed things, any sort of silk or wool cloth, comparable to her, to wisdom.

389. Therefore, since he had said that wisdom has so incomparable and so mysterious an origin, he inquires where the mystery of wisdom lies, saying, where, then, is the origin of wisdom? where does it come from? And where is the place of understanding; from what beginning do men participate in the light of the intellect? He shows this beginning excels all human cognition, and so he then says, it is hidden from the eyes of all the living, because the fount of wisdom is the word of God on high (Eccl 1:5). Some augurs of omens believed that certain birds of prophecy participated in an action of wisdom above men, and as a result, they believed men could know the future from them. But he shows that wisdom exceeds this interpretation of omens, saying, and she is concealed also from the birds of the air. Therefore the origin of wisdom exceeds the heavenly bodies which move these birds.

There are also some who seek knowledge of the future from the dead, but this does not attain the origin of wisdom either, and so he then says, ruin and death said: we have heard of her fame with our ears. He rightly attributes the fame of wisdom to death and ruin, because ruin and death imply the end and withdrawing of the goods which attain wisdom. Moreover, these three things already discussed can be metaphorically referred to the three kinds of rational creatures. Thus when he says, she is hidden from the eyes of all the living, he refers to men; when he adds, she is concealed from the birds of heaven, he refers to the angels. When he further continues, ruin and death said: we have heard of his fame with our ears, he refers to the demons, who are removed from God by damnation, in that they have knowledge of divine wisdom only by its reputation from afar.

390. To show the root of wisdom he then says, God understands the way to her, the whole procession of wisdom, since he is both the origin of wisdom and the place of understanding (Job 28:20). Because God knows himself perfectly, he then says, and he knows where wisdom is found, since he knows himself in whom wisdom is perfectly found as in its first origin. Wisdom proceeds from him in all creatures which are made by the wisdom of God, as art proceeds from the mind of the artist in his work, and so Sirach says, God showers wisdom on all his works (Sir 1:10). Thus, the very universe of creatures is like the secondary place where one finds divine wisdom. So to show that God knows the place of wisdom, he continues, saying that he knows the universe of creatures.

First, he shows this as to the most elevated creatures under which all things are contained, and so he then says, he sees the ends of the earth, which are the most excellent creatures, in which the order of creatures is terminated, ascending from lower creatures, and these are heavenly bodies and the heavenly spirits.

Then he shows this as to the other creatures contained under them, like the elements, and so he then says, and he sees everything which is under the heaven.

391. No one should say that God receives knowledge taken from things like we do. So he shows, consequently, that he knows things as the cause of everything. He therefore continues as to the hidden creatures, like the winds and the rains; he gave the winds their strength, for he gave them their inclination of motion so that sometimes they are moved from this part and sometimes from the other.

Then he speaks about the rains, first that they are evaporated and raised to become clouds, and so he then says, and the waters he holds suspended, in the air, in measure, so that they do not surpass their due order and flood everything, or if they decrease unduly, make everything dry as dust.

Next, he speaks about the generation of the rain when he says, when he made a law for the rain, to come down in certain times and in certain places.

Third, he speaks about its effect, especially in the sea, which is moved by atmospheric changes, and so he continues, the way, he has placed, for the gates, the waves, which roar, from great agitation, because storms of this kind arise at certain times and in a certain intensity.

392. Because God does not acquire wisdom from creatures themselves as we do, but rather he produces creatures from his wisdom, he therefore continues, then, when he has made creatures, he saw her, wisdom in himself insofar as he produces things in their being, through the actual considerations of his wisdom.

Wisdom is derived from him first to the angels, who were made participants in the divine wisdom, and expressing this he says, he made her known, manifesting his wisdom to them.

Second, to the universe of creatures, by governing it through his wisdom, and he expresses this theme, saying, and he prepared her, the earthly globe, in his wisdom.

Third, to men, who do not perceive the wisdom of the truth by simple apprehension as the angels do, to whom he made it known, but arrive at it by the investigation of reason, and so he says, he inquired of her, he made men investigate her. He expresses this as he continues, and he said to man, namely, by enlightening him through interior inspiration and by communicating wisdom to him: behold the fear of the Lord, which I am giving to you at present, is wisdom, because man adheres to God through the fear of the Lord, in whom the true wisdom of men is found as in the highest cause of all things. And to withdraw from evil, that is, from sin, in which man loses God, is understanding, because understanding is especially necessary to man to discern through understanding evil things from good ones.

When he avoids these evil things through good works, he attains the participation of divine wisdom. Thus, because the fear of the Lord is wisdom; and to withdraw from evil is understanding, the consequence is that the just, who fear God and withdraw from evil, should have wisdom and understanding, which are preferred to all the earthly goods which evil men possess. So it is clear that the reasonability of divine providence is saved in the fact that spiritual goods are given to the just as better things, and temporal goods are given to the wicked as the lower things.

Job Continues Recalling the Past

The happy days of Job

29:1 Job again took up his comparison and said:

29:2 Who grants that I might be as in the months of old? As in the days when the Lord watched over me,

29:3 when his lamp shone over my head, and in his light I was walking in darkness,

29:4 as I was in the days of my youth; when God lived in my tent in secret,

29:5 when the Almighty was with me and my sons round about me;

29:6 when I used to wash my feet in butter and the rock poured out rivers of oil for me;

29:7 when I went to the gate of the city, and in the street they placed a judgment seat for me.

29:8 The young men saw me and hid themselves, and the aged rose and stood at attention.

29:9 The city elders refrained from talking and they put their fingers over their mouths.

29:10 Generals governed their tongues and their tongues cleaved to the roof of their mouths.

29:11 The ear which heard me, blessed me, and the eye which saw, rendered testimony for me,

29:12 because I freed the poor man who cried out and the orphan who had none to help him.

29:13 The blessing of the man perishing came upon me, and I consoled the heart of the widow.

29:14 I have put on justice and I have clothed myself like a garment and my judgment was like a diadem for me.

29:15 I was the eye for the blind and a foot for the lame.

29:16 I was a father to the poor and the case of which I was ignorant, I diligently investigated.

29:17 I broke the mills of the impious and I tore his prey from his teeth.

29:18 I said: I will die in my little nest, and like a palm tree, I will multiply my days.

29:19 My root was spread out near the water, and dew will remain in my harvest.

29:20 My glory always will be renewed, and my bow will be restored to my hand.

29:21 Those who heard me, awaited my judgment, and were silently attentive listening to my counsels.

29:22 They dared add nothing to my words, and my eloquence fell on them drop by drop.

29:23 They waited for me like the rain, and their mouth was open as to the evening showers.

29:24 When I smiled on them, they did not believe; and the light of my countenance was not cast down to the ground.

29:25 If I chose to go to them, I used to sit in the first place; and when I used to sit like a king surrounded by his army, I was still a consoler for those who mourn.

393. Job again took up his comparison and said: Who grants that I might be. Since in what preceded Job had shown in the universal why it is evident that it is not against divine justice that the evil prosper and the good sometimes suffer want of temporal prosperity in this world, and greater spiritual things are given to them, he shows this now more clearly using himself as an example. He intends by this also to refute their opinion, when they asserted that he was suffering adversities for sin. First, he calls to mind his past prosperity which he used virtuously; then the greatness of the adversity into which he had fallen (Job 30), and finally he demonstrates his innocence in many ways (Job 31).

394. He seems to have satisfactorily answered the argument of Baldath (Job 26), and since Sophar remained silent (Job 27), he proceeded to demonstrate his proposition. So, after he had declared his intention, he waited for one of the others to speak. Since everyone remained silent, he resumed his speech again, and so the text says, Job again took up his comparison, because he was about to speak using metaphor. And said: who grants me, which is placed here to show a wish more than to formulate a petition, that I might be as in the months of old, and live in prosperity as I did once? Since he did not attribute this prosperity to either fortune or his own forces, but to divine aid, he continues, as in the days when the Lord watched over me, for he protected me against adverse things and also protected me with good things. In some things he had led me to good effects even beyond my own effort, and to express this he says, when his lamp, his providence, shone over my head, for he directed my mind toward many good things which I had not thought of. In other things, however, he was directed by God, as though instructed by him about what he ought to do, so he then says, in his light, in his instruction, I was walking, I was proceeding, in darkness, in doubts. To answer the objection that this is due to him from the merit of past justice, he adds, as I was in the days of my youth, when I as yet could not have merited such great prosperity.

395. Then he explains the goods of his past in a series, and begins with the most important one, the divine intimacy which he knew in prayer and contemplation. So he says, when God lived in my tent in secret, for then I felt the presence of God as long as I was praying and meditating in the secret of my tent, which is characteristic of contemplation. As to action he continues, when the Almighty was with me, as though cooperating with me in doing good. Then he describes his prosperity as to his posterity when he says, and my sons were round about me. For in fact, the sons of a young man must be boys. Further, he continues on to the abundance of things which concern everyday life when he says, when I was used to wash my feet in butter. Among the ancients, riches consisted primarily in cattle (pecus), from which money (pecunia) takes its name, according to Augustine. Among cattle products, the most precious seems to be butter, which is the fat of the milk. He metaphorically shows his affluence in washing his feet, like someone who said he had such a surplus supply of this precious liquid that he washed his feet in it. As butter is valuable among animal products, so oil is prized among the products of the earth. The olives which usually have the best oil generally grow in stony and sandy places, and so he says, and the rock poured out rivers of oil for me, where he shows the abundance and the goodness of the fruit.

396. Then he explains the grandeur of his past glory when he says, when I went to the gate of the city. This tells us he had judicial authority, because among the ancients, judgment rendered at the city gates. To show that he was not one of the assessors who stood, he then says, and in the street they placed a judgment seat for me. By this he shows he had an unusual dignity.

He shows consequently the authority of his judgment,

First, by the attitude of the young men, when he says, the young men saw me, who are often prone to sin, and hid themselves, because they dreaded my judgment.

Second, as to the old, he says, the aged rose and stood at attention, for they were subject to my judgments.

Third, the governors of the city showed respect for his judgment;

first, because they stopped speaking when he wished to speak, and so he says, the city elders refrained from talking;

second, because they did not dare to interrupt him while he was speaking, and so he says, and they put their fingers to their mouths.

Fourth, the leaders in war, who are usually more audacious and more prompt to speak, still did not dare to speak presumptuously and confusedly in his presence. So he says, generals governed their tongues, speaking plainly and humbly. Sometimes they were so awestruck that they did not dare to speak at all, and so he says, and their tongues cleaved to the roof of their mouths, and made them incapable of speech.

397. As men of such stern authority are usually feared rather than loved by the people, he shows that the people loved him. Since the magnanimous man can exercise his authority toward the great and yet stoop to the nobodies, he then says, the ear which heard me, when my glory and my judgment were proclaimed by others, was not hateful or envious, but blessed me, for they thought me happy, and desired happiness for me. This expresses the attitude of those not present. As for those present he says, and the eye which saw, my glory and judgment, rendered testimony for me, about my virtue to others. This is because of the works of mercy which I was doing.

He shows this first regarding the poor, and so he says, because I freed, from the hand of the oppressor, the poor man who cried out, who loudly complained.

Second, regarding the orphans, and so he says, and the orphan who had none to help him, because he had lost his father.

Third, as to men who live in dangers, and so he says, the blessing of the man perishing came upon me, that is, the man who was in danger and who blessed me for helping him.

Fourth, as to widows, and so he says, and I have consoled the heart of the widow, because they had lost the consolation of a husband.

398. But he did not have mercy in judgment because he forsook justice, and so he adds, I have put on justice, for justice was apparent at all times in my trials. A piece of clothing completely surrounds a man, and so, to show that he was not coerced to do justice, but did so freely, he then says, and I have clothed myself, by my own will, putting on justice like a garment, protecting and adorning me all over. Just as in combat a crown is given to the victor, so also the judge, when he gives victory to justice in his judgment, merits a crown, and so he continues, and my judgment was like a diadem for me, because I invested myself with my judgment like a diadem. To show how he could preserve mercy together with justice he says, I was an eye for the blind, for I instructed simple men how to proceed in their businesses and not suffer detriment due to ignorance. Because not only did he give counsel to the ignorant, but also help to the powerless, he says, and a foot to the lame, for I gave aid to the man who could not prosper in his affairs, that he might prosper.

He also cared for those who were defenseless, and so he says, I was a father to the poor, for I protected and supported them. There are those who wound the poor, the powerless, and the simple by falsely calumniating them. He shows a diligent interest to exclude the calumny of these malicious tongues, and so he says, and the case of which I was ignorant, I diligently investigated, so that there would be no fraud hidden there. Some oppress the poor by violence, and devour them, so to speak, by stealing from them. Job destroyed the violence of men like this with his power, and so he continues, I broke the mills of the impious, because I destroyed their greed and violence so they could not rob again, and I tore his prey from his teeth, because he compelled them to restore what they had already taken in theft.

399. Because of all these good works, he was confident that his prosperity would endure.

First, he describes the continuity of his prosperity in to his own person, and so he says, and I said: I will die in my little nest, because I hoped, from my past merits, that I would quietly die in my house, not exiled from my house, or even in a troubled house. Nor did he think that he should worry about a violent death, and so he says, like a palm tree, which lives a very long time, I will multiply my days, in the great length of my life.

Second, he describes the continuity of his prosperity as to riches, and he describes their increase, saying, my root was spread out near the water. For trees which have roots spread out near the water often produce an abundance of fruit. So by this he refers to the increase of temporal enjoyment. The fruits of a certain man may sometimes increase, but because of many impediments which come upon him, he is unable to collect them, and to exclude this he says, and dew will remain in my harvest. For in very hot countries the harvesters cannot work in a field due to heat, because of the stifling character of the summer, but a cloud of dew gives them refreshment so that they can continue the harvest; as Isaiah said, like a cloud of dew on the days of the harvest (Isa 18:4).

Third, he describes the enduring character of his reputation, saying, my glory always will be renewed, by good works which he proposed to multiply.

Fourth, he describes the endurance of his power, saying, and my bow will be restored in my hand. Bow here means power, for Eastern people use such weapons in war.

400. Since in what precedes he describes both the severity (Job 29:8–10) and the mercy (Job 29:11–16) which he showed in judgment, he shows here he also used wisdom.

First, he used wisdom in judgments, and expressing this he says, those who heard me, because they were subject to my judgment, awaited my judgment, because they thought that they would hear something very wise. As to counsel, he says, and were silently attentive, listening to my counsels, waiting for them and listening eagerly to them. After I had given them my counsel, they were happy with it, and so he says, they dared to add nothing to my words, because of the great wisdom which they perceived in me. Not only did they firmly keep my counsel, but they were also consoled by it, perceiving it to be efficacious to attain their proposed end, and so he says, and my eloquence fell on them drop by drop, that is, it refreshed them like drops of water.

401. After he had described what sort of person he was in judgments and counsels, he shows, as a consequence, what sort of person he was in ordinary associations with men.

First, he shows that he was gracious, because when he was absent they desired his presence, and so he says, they waited for me like the rain, which refreshes men. When he was present they were consoled by his appearance and his words, and so he says, and their mouth, their heart, was open, toward me to receive encouragement, and he expresses this, saying, as to evening showers, which give refreshment after the heat of the day.

Second, he shows that he was moderate in his conversation, and not dissipated by joy, and so he says, when I smiled on them, showing some signs of joy, they did not believe, that I was given to laughter. Likewise, he was not depressed by sorrow, and so he says, and the light of my countenance was not cast down to the ground. For men cast their eyes down to the ground as a sign of sadness and depression.

Third, he shows that he was not immoderate in honors, because he did not desire them, and so he says, if I chose to go to them, which I did not do easily, I used to sit in the first place, for I was honored among them. Nevertheless, he did not become arrogant in honors, and so he says, and when I used to sit like a king surrounded by his army, with all admiring me from here and there, I was still a consoler for those who mourned, and did not hold them in contempt.

The Discourse of Job Continues

His present distress

30:1 But now, men who are younger than me make sport of me. The fathers of those men were unworthy to guard the dogs of my flock,

30:2 whose strength of hand held nothing for me, and they were not accounted worthy of life itself.

30:3 In want and hunger they are sterile; they gnawed in desolate places, filthy with loss and misery,

30:4 and they chewed herbs and the bark of trees and the root of junipers was their food.

30:5 They uproot these things in mountain passes; when they find something they run to it shouting;

30:6 they live in desert stream beds and in the caverns of the earth or in gravel.

30:7 They are happy in places like this, and they live under briars they think voluptuous.

30:8 The sons of fools and of disreputable men are not known on earth at all.

30:9 Now I am a verse in their songs, and I have become a proverb for them.

30:10 They abhorred me and they fled from me. They were not afraid to spit in my face.

30:11 He opened up his quiver and struck me down, and he placed a bridle in my mouth.

30:12 At the right hand of the dawn, my misfortunes immediately arose. They have ruined my feet and they crushed them in their byways like waves.

30:13 They have demolished my ways; they lay in ambush for me and they prevailed, and there was no one who brought aid.

30:14 They rushed in upon me like a breached wall or an open gate, and they rushed in on my mishaps.

30:15 I have been reduced to nothing; like the wind he took away my desire, and like a cloud my health vanished.

30:16 Now my soul droops within me and days of pain take possession of me.

30:17 At night, pain tears my bones and those who consumed me do not sleep.

30:18 My clothing is consumed by their great numbers and they encircle me like a collar on my tunic.

30:19 I am compared to filth and I have become like dust and ashes.

30:20 I called to you and you did not hear me, I stand fast and you do not heed me.

30:21 You have changed into someone cruel in my opinion and you persecute me with a heavy hand.

30:22 You raised me up, placing me almost above the wind and you powerfully dashed me to pieces.

30:23 I know that you will hand me over to death where the house of every living thing has been built.

30:24 Yet not for their destruction do you send forth your hand, and if they are corrupted, you save them.

30:25 I once wept over him who was afflicted and my soul had compassion on the poor.

30:26 I expected good things and evil things came to me. I waited for the light and darkness rushed in.

30:27 My bones are inflamed without any rest, and days of affliction came upon me.

30:28 I went along grieving; standing up without fury, I cried in the crowd.

30:29 I was the brother to snakes and the companion of ostriches.

30:30 My skin turned black on me and my bones dried out with fever.

30:31 My lyre was turned to mourning and my song to the voice of those who weep.

402. But now, men who are younger than me make sport of me. After he had listed the many prosperous things which he had enjoyed in times past, he lists the adversities which he now was suffering.

First, as to his former glory and reverence, he shows that he is now held in contempt. Contempt is more difficult for a person to bear in proportion to the lack of worth of the one who holds him in contempt. So he shows that those who hold him in contempt are worthless in many ways.

First, as to their age, and so he says, but now men who are younger than me make sport of me, and this is the parallel contrary to what he said in the last chapter, young men saw me and hid themselves, and the aged rose and stood at attention (Job 29:8).

Second, from mean origin, and so he then says, the fathers of those men were not worthy to guard the dogs of my flock, for I did not consider them capable enough to assume the most ordinary services of my household, for example, taking care of the dogs. This the parallel contrary to what he said already, the city elders refrained from talking (Job 29:9).

Third, as to their magnificent influence. So he says, whose, either the detractors or their fathers, strength of hands held nothing, for I did not esteem their power at all. This is contrary to what he said already, generals governed their tongues (Job 29:10).

Fourth, as to their lack of honor, and so he says, and they were not accounted worthy of life itself, because of their numerous grave sins. This is the contrary to the parallel statement he made, the ear which heard me blessed me (Job 29:11).

Fifth, as to poverty he continues, in want, from lack of possessions, and hunger, as to the affliction which attends them, they are sterile, for they are not capable of producing fruit. This is the contrary to the statement he made already, the rocks poured out rivers of oil for me (Job 29:6).

Sixth, he shows the difficult life they led when he says, they gnawed in desolate places, for they consumed plain foods which they searched for in deserts, like acorns and other things of this sort, because they did not have the fruit of the fields from their want. The effect of this food is that they are, filthy, disfigured, with loss, from the affliction of their own body, and misery, from their exterior adversities. He explains, consequently, what they gnaw when he continues, and they chewed herbs, wild and raw, and the bark of trees and the root of the junipers was their food. Here he shows how crude and cheap their food was. He consequently shows that they do not have an abundance of even such vile food as this, and that they find it with great effort. He expresses this in the next verse; they uproot these things in mountain passes, for they gather them with great difficulty because of the uneven terrain. He shows they gather this in small quantity when he says, when they find something, they contend over this vile food. He expresses this, saying, they run to it shouting, so one can arrive before the other. All this answers by way of opposition what he had said above, I washed my feet in butter (Job 29:6).

Seventh, he shows the vile character of their dwellings, because they do not have houses to live in, saying, they live in desert stream beds, which are the dry stream beds caused by storms, where they protect themselves from the heat, and in the caverns of the earth, because of the dark, or in gravel, because of the coolness of the nearby water, or because of the softness of the sand. It seems pleasant to them when they can find such places to live, and so he says, they are happy in places like this, as though these sorts of places are scarce. If at times they find more comfortable places, they reckon this as almost voluptuous, and so he then says, and to live under briars, in the shade of small trees, they think voluptuous, because such a place was more comfortable to lie in than the one they had before. This seems to answer by opposition what he had said before, I will die in my little nest (Job 29:18). After enumerating all the miseries one by one, as an epilogue he summarizes what he has said, saying, the sons of fools, in mind, and of disreputable men, in birth, are not known on earth at all, for they are unknown, without any dignity or renown.

403. As a consequence he shows what Job had suffered from them,

and first he shows that he had been derided by them with their works and their jokes. So he says, now I am a verse in their songs, because they made up mocking twatter about him. They also derided him in serious things, and he continues expressing this, and I have become a proverb for them, because they recited the misfortunes of Job in a group like proverbs, giving him as an example of fault and unhappiness.

Second, he shows how they held him in contempt in their heart when he then says, they abhor me, as vile and unclean.

Third, he shows how they held him in contempt in deed,

first, insofar as they bristled in his presence, and so he continues, and they fled far from me. He says this in opposition to his previous statement, they awaited me like the rain (Job 29:23);

second, they proposed injuries against him; and they were not afraid to spit in my face, as a sin of insult and disrespect. So one does not think this disrespect was because of some fault he had committed, he shows the cause of this contempt from the part of God who struck him.

He shows first that he is afflicted by God when he says, he opened up his quiver and struck me down. An archer takes arrows out of a quiver when he wants to use them to wound someone. Arrows here mean affliction from God, because this is the way he uses them previously, the arrows of the Lord stick fast in me, and their displeasure drains my spirit (Job 6:4).

So the quiver of the Lord is the divine disposition from which adversities come to men, which he tells us is open because of the abundance of adversities by which he is tried, both exteriorly and interiorly.

Second, he asserts that God has hindered him from repelling his injuries, at least in word. So he then says, and he placed a bridle in my mouth, because God’s scourge took away his confidence in answering, since others took their arguments against him from the very fact of God’s scourges.

404. From the fact that these adversities came to him beyond the usual manner of human adversities, he concludes that they are sent to him by God.

He first demonstrates this from the place where the adversities came. For assaults usually arise, especially in these countries, from the North, where barbarous nations and men who were very ferocious and warlike lived, as we read in Jeremiah, all evil is made known from the north (Jer 1:14). But those who assaulted blessed Job came from the South, where men who are less warlike and ferocious usually live. For the text has already said that his adversity began when the Sabeans took his cattle and asses and killed his servants (Job 1:15), and so he says, at the right hand of the dawn, from the South, because if someone faces East, the South will be on his right. My misfortunes immediately arose, because they began when the Sabeans rushed in.

405. Second, he shows that his adversities are beyond the common expectation as to the magnitude of the assault. For one is assaulted when he loses the goods which give him the ability to work. This is represented by the feet, and so he says, they have ruined my feet, for they destroyed my faculties, and they did this easily and completely. So he says, and they crushed them, my feet, in their byways, like a passerby, without any difficulty. He adds another example when he says, like waves, for the waves of the sea suddenly overflow the land or a ship, and completely submerge it. Since his feet (his faculties) have been ruined, the consequence is that his progress is also impeded, and so here the text continues, they have demolished my ways, all the progress of my works. Further, they also crushed me in person with deceit, which he intimates when he continues, they lay in ambush for me, and with power, in what he adds, and they prevailed, without any opposition, because no one obstructed them in doing it. So he then says, and there was no one who brought aid to me when I was persecuted by them, nor even someone who obstructed them so that they would not approach me. So he continues, they rushed in upon me like a breached wall or an open gate, as though there were not an obstacle, either from the thing itself, which is implied by the breached wall, or from human concern, which is implied by the door. Moreover, those who rush on me so freely are not merciful, and so he says, and they rushed in on my mishaps, for the only thing they intended was to make me unhappy.

406. Third, he shows that adversities of this kind are permitted by God for their effect, because he was stripped of everything by them; and so he says, I have been reduced to nothing, because nothing remained for him from his former prosperity.

This consisted in two things.

First, in exterior goods, which he lost by violence, and so he says, like the wind he took away, through violence, my desire, everything which I found desirable in exterior things.

Second, his prosperity consisted in the health of his own person, and as to this he says, and like a cloud, suddenly and completely, my health, of my person, vanished. When these desirable goods had been taken away, his soul remained in sadness, and so he says, now my soul droops within me, through sadness. He truly could not have been anything but sad, when he had lost his children and his goods. Because he had lost the health of his body, he also felt corporeal pain, which gave him no rest in the day, and so he says, days of pain, that is, physical suffering, take possession of me. This pain gets even worse at night, and so he says, at night pains tear my bones, for my pains so increase at night that they seem to pierce through my bones.

He shows that the cause of the pain was from the rotting of his sores, saying, and they who consume me, the worms generated from the rotting of the wounds, do not sleep, since they give no rest to him. He shows their great number, saying, my clothing is consumed by their great numbers, because the number of the worms is so great that they not only eat my flesh, but also gnaw my garments to pieces. To show that they are diffused, not just in one part of the body, but almost in his whole body, even to his head, he then says, and they encircle me like a collar on my tunic, for because of their great number, they cannot be contained under the cover of his underclothing and outside garments, but break out into the open and go around his neck. From the punishment of this kind, he shows that he has become abominable to men, and so he says, I am compared to filth, so that no one wants to approach me because of the great corruption and the number of the worms, as one does with filth. And I have become like dust and ashes, totally dejected and held in contempt.

407. Those whom men reject often find help from God, but he was deserted by God in temporal adversity, and so he says, I called to you, seeking continually to be freed from this adversity, and you did not hear me, at least not very quickly. I stood fast, for I persevered in prayer, and you do not heed me, by freeing me from adversity. Thus if I consider only my temporal state, I would consider you a cruel and hard enemy, and so he then says, you have changed into someone cruel in my opinion, according to the appearance of the exterior trials, when you do not spare me, even when I entreat you. And you persecute me with a heavy hand, for you afflict me cruelly. Therefore, from all exterior appearances, it seems that you granted me prosperity in the past to afflict me all the more, and so he adds, you raised me up, in the time of prosperity, placing me almost above the wind, in a very exalted position, yet in the fickle way of the wind, you powerfully dashed me to pieces; you struck me heavily, as though you threw me on the ground from a great height. He proves that he did not say this in despair, saying, I know that you will hand me over to death, because I do not suffer these things as though they were not planned, for I know that I will go to a still further defect, death. He says that he knows this because of the mortal condition of life, where the house of every living thing has been built, for all men go to death as a man does to his house.

However, man is not totally destroyed in death, because the immortal soul remains, and so he says, yet not for the destruction, of all living men, do you send forth your hand, to reduce them to nothing by your power. And if they should be corrupted, by death, he will save them, and make their souls happy. I hope for this from your goodness, however hard and cruel you seem to me in these temporal adversities.

408. After he has explained his past prosperity (Job 29) and subsequent adversity (Job 30:1–24), he collects them in a kind of summary, saying, I once wept, in the time of my prosperity, over him who was afflicted, according to what Scripture says, weep with those who weep (Rom 12:15), and I also had compassion on the suffering of others, which he shows when he then says, and my soul had compassion on the poor, not only in interior affections, but also in exterior deeds, as he said already (Job 29:12). For these works of mercy, I expected good things, the prosperity of this world according to the opinion of his friends, and evil things came to me, adversities, which clearly demonstrate that their opinion was false. I waited for the light, the consolation and counsel by which I might escape from evil, and the darkness rushed in, bitterness and hesitation.

409. He explains then the evils coming upon him, and he begins with interior evils when he says, my bones are inflamed without rest. This can refer to the weakness of the interior powers producing too much heat, and also to the affliction of the heart, proceeding from the intensity of the feeling of pain. To show this kind of turmoil is very, very debilitating, he says, days of affliction came upon me. For all men suffer weariness in their old age from invalidity, but he is struck with this affliction in his youth. Then, as to exterior evils he says, I went along grieving, for when I walked among men, my exterior appearance was first unhappy and then sad. But although sadness is the cause of anger, Job still was not angry, and so he then says, standing up without fury, I cried in the crowd, explaining my miseries. These came partly from the lack of friends, about whom he continues, I was the brother of snakes, because those who should have loved me as a brother bit me like snakes, and the companion of ostriches, who usually forget even their own offspring (Job 39:15). So they were so forgetful of me that they did not help me.

His adversity was also partly from the weakness of the body, and so first, as to exterior evils he says, my skin turned black on me, from the interior corruption of the humors.

Then, as to the interior evils he continues, and my bones dried out from fever, for my fever was so high that it dried up the marrow of bones. This adversity partly consisted in the exterior signs of sadness, and so he uses images to show how his signs of joy had been changed. These are musical instruments, and he expresses this, saying, my lyre was turned to mourning, because the lyre which I used in joy is now used in mourning. He also uses songs sung by the human voice, and so he says, and my song, which I used to express my joy, has been changed to the voice of those who weep.

Job Seeks Justice

Job is chaste, just and good

31:1 I made a covenant with my eyes to not think about a young virgin.

31:2 What part does God above have in me, and what inheritance does the Almighty have on high?

31:3 Is it not damnation for the wicked and aversion for those doing evil?

31:4 Does he not consider my ways and does he not number all my steps?

31:5 If I have walked in vanity, and my foot hastened to deception,

31:6 let him weigh me in a just balance and God knows my simplicity.

31:7 If my step has turned aside from the way, if my eye has followed my heart, and if any spot cleaves to my hands,

31:8 let another reap the goods I have sown and his sons will be rooted up.

31:9 If my heart has gone astray over a woman and if I have lain in wait at my neighbor’s door,

31:10 let my wife be the prostitute of another and others bend over her.

31:11 This is indeed a wicked thing and the greatest evil,

31:12 it is a fire which devours even to consuming all he has, and eradicates his whole progeny.

31:13 If I despised subjecting myself to judgment with my servant and my handmaid when they wanted to settle some complaint against me,

31:14 when the Lord God will rise up to judge me and when he questions, what will I answer him?

31:15 Did not he make both other men and myself in the womb? And did he form me the same in the womb?

31:16 If I denied the poor what they sought and if I have made the eyes of the widow wait,

31:17 if I ate my mouthful alone and the orphan did not share it,

31:18 since mercy has increased in me from my infancy and came forth with me from the womb of my mother.

31:19 If I despised the man passing by and the poor without covering;

31:20 If his loins have not blessed me, and if he was not warmed with the fleece of my sheep;

31:21 If I have raised my hand against the orphan, even when they saw me at the gate, elevated above the crowd,

31:22 let my shoulder fall from its joint and my bones be broken.

31:23 For I always feared God like the swelling of the wave over me, and his weight I could not bear.

410. I made a covenant. After Job had told of his former prosperity (Job 29) and his subsequent adversity (Job 30), he now shows his innocence, so that one does not think that he had fallen into adversities because of sin. He begins to show his innocence by his freedom from the sin of lust, which involves many things. One easily slips into this sin, because unless someone avoids the beginnings he cannot withdraw at all from the things which come after.

The glance of the eyes, in which one looks at a beautiful woman, especially a virgin, is the first motion in this sin.

Second, is the thought,

third, the pleasure,

fourth, the consent,

and fifth, the deed.

Job wanted to exclude the beginnings of this sin so that he would not get entangled in the rest, and so he says, I made a covenant, in my heart. I signed it like one signs a treaty, with my eyes, from whose sight the desire of women comes, to so abstain from looking at women as to not think about a virgin, that is, to not arrive at the first interior stage of these thoughts. For he saw that it was difficult, if he fell into the first stage of thought, to not totter into the others, namely, desire and consent.

411. Then he shows why he is so solicitous to avoid this sin.

First, because man seems to go furthest away from God in the sin of lust. For man approaches God by spiritual actions, which are especially impeded by venereal pleasures, and so he then says, what part does God above have in me? For God has a part in me in proportion to the elevation of my mind to higher things; but if my mind is cast down by lust to carnal pleasure, God has no part in me from on high. Even the lustful at some time think about God spiritually, but soon, the desire of pleasure calls them back down below, and so God’s portion cannot be steadfast in them like an inheritance. So he then says, and the inheritance, the firm hold on me, for I fell back down below (the Almighty cannot have on high because he lives on high). So it is necessary that his inheritance be with those who seek higher, spiritual things, not in those who descend towards carnal things.

Second, the reason why he shuns the sin of lust is the damage which it brings upon men, which is twofold. One is corporeal, when a man, because of the sin of lust, incurs danger to his person and his things, and so he says, is it not damnation for the wicked? because the evil man who is involved in this sin goes to damnation. Another damage is the impediment to doing good works, and so he says, and aversion for those doing evil, for violent pleasure drags the soul to itself. So men given to pleasure abandon good works, and even good talk.

Third, he considers the cause from the point of view of divine providence, which provides for all the deeds of men. From this perspective, no one can be immune from punishment, and so he says, does he not consider my ways, the progress of my works to reward them? Not only does he know the entire process, but also the stages of that process, and so he says, and does he not number all my steps? because he examines everything with his judgment, even the smallest detail which seem reprehensible in my acts, and so I do not remain unpunished.

412. Second, he cleanses himself from the sin of deceit, using in this and in all the following an excretory oath in which he binds himself to punishment, so that if he does not tell the truth, he obliges himself to punishment. So he says, if I walked, if I acted in vanity, in some falsehood. For things are called vain which lack stability. Stability consists especially in truth. He shows how one goes about in vanity when he then says, and my foot hastened to deception; this refers to my affection and all the other powers of the soul which are the principles of motion. He says clearly, my foot hastened to deception, because man intends by deceitful means to obtain quickly what he would have obtained with great difficulty by means of the truth. One can consider walking without deceit by inspecting the righteousness of justice from which the deceitful man turns aside, and so he says, let him, God, weigh me in a just balance, to discern from his justice if I have gone afar in evil doing. Since deceit consists especially in the intention of the heart, He alone can judge deceit who reads the intentions of hearts like an open book. This can only be God. So he then says, and let God know my simplicity, which is the contrary of the duplicity of deceit. He says, let God know, not as though God learns it for the first time as something new, but in that he makes it known to others as something new, or because he knew this from eternity by the reason of his justice.

413. Since he has excluded deceit from himself in general, he descends to some special sins in which one deceitfully plots to obtain the goods of another. This happens both in theft and in adultery. For in theft, one plots by deceit to obtain the possessions of his neighbor, and he excludes this from himself, saying, if my step has turned aside from the way, by disdaining justice, which has as its effect that man looks with a covetous eye at the goods of his neighbor to steal them. So he says, if my eye, my desire, had followed my heart, so that my eye intended to have what my heart desired.

Third, from contempt of justice and direct intention to acquire what his heart desires, a man may use his hand to rob the goods of another, and so the text continues, and if any spot has cleaved to my hands, by taking the things of another. Now it is just that if one takes the goods of another, he should also have his goods despoiled by others, and so he says, let another reap the goods I have sown, for if I have stolen another’s goods, let others take my goods away. This is an excretory oath obliging himself to punishment. Men often steal the riches of another so that they can amass wealth for their children, as the prophet Nahum said, the lion seized what was sufficient for his cubs (Nah 2:13). Therefore, it is just that the man who steals the things of another not only should have his own goods taken from him, but also that his sons should die, and so he says, and his sons will be rooted up, for these are the ones who seem to be especially supported by the stolen goods.

414. In adultery, however, a man plots deceitfully to take the wife of his neighbor, and this plot is preceded by a certain deception of heart, as long as reason is darkened by concupiscence, and so he says, if my heart has gone astray over a woman, referring to the desire of the wife of another. From the fact that the heart is conquered in the desire of a woman, one tries to possess the woman desired by any deceitful means possible, and so he says, and if I have lain in wait at my neighbor’s door, to commit adultery with his wife. He is justly punished who soils the wife of another by adultery, when his wife is soiled by others, and so he says, let my wife be the prostitute of another, let her make her body an object for sale to others. From this it follows that others abuse her, and so he then says, and others bend down over her, to commit adultery. He shows why he avoids this sin, saying, this is indeed a wicked thing, because it is against the law of God, which binds a man and a woman in matrimony (cf. Matt 19:6). And, if one considers human justice, it is the greatest evil, because the greater the good taken away, the greater the injustice.

If someone should steal a cow, it is a greater injustice than if he should steal a sheep, and so he is punished more, as Exodus says. The man who commits adultery takes away the greatest thing another can have, his wife, who is one flesh with him (Gen 2:24). He also takes away the certainty of offspring and consequently, the whole succession of his patrimony, which because of adultery, sometimes accrues to strangers. So the text says that adultery is a fire, which devours even to consuming all he has, because it cheats a man of his whole patrimony, as has been said, and eradicates his whole progeny, when it makes the succession of his sons uncertain, and so Sirach says, every woman leaving her husband will sin, and give him an heir by another man (Sir 23:32).

415. So after he excuses himself from injustice because he did not do injury to others, either in stealing things from them, or in abusing persons joined to them, he excuses himself, as a consequence, from those incurring injustice because of the defect of justice, and so he says, if I despised subjecting myself to judgment with my servant and my handmaid when they wanted to settle some complaint against me, for if I despised rendering justice to those beneath me, let these and other hard things happen to me. He shows why he did not despise submitting to judgment with his servants, saying, when the Lord God will rise up to judge me, that is, when he himself will come to judge, if I now despise his judgment, I would have no one to whom I could go for refuge or aid. Nor would I even be able to rationally answer God in judgment, and so he says, and when he questions, when he examines my deeds, what will I answer him, what reason will I be able to give for not being willing to submit to judgment with my servants? He implies the answer, “none.” He proves as a consequence that all men naturally share the same condition, and so he says, did he not make both other men and myself in the womb? He means, “I have the same soul created by God as my servants.” My body is formed also by the same divine power, and so he continues, and did he, God, not form me the same in the womb? who formed the other. So it is clear that it matters to God how I treat the other.

416. After he showed that he was not lustful (Job 30:1) or unjust (Job 30:5), he shows that he was not without pity. He first shows this from the fact that he did not take benefits away from the poor. For some men deny alms to the poor man seeking them as soon as they ask. He excluded this from himself, saying, if I denied the poor what they sought. Some do not refuse them but put off giving the gift once promised. He excludes this from himself, saying, and if I made the eyes of the widow wait. Others do not refuse nor defer giving what is asked, but they give nothing from a right intention. He excludes this from himself, showing that he did not wish to use the smallest things in an exclusive way, but rather to share them with others, and so he continues, if I ate my mouthful alone and the orphan did not share it. Here he implies: let these things and worse happen to me. Notice that he speaks here with great precision. For the poor do not usually just beg, but they entreat earnestly, and therefore one cannot refuse them the kindness of pity without completely rejecting them. Widows beg, but they are afraid to entreat earnestly, and so, unless one aids them quickly, they are deprived of the benefit of mercy.

Orphans dare not to beg, and thus it is necessary that one bestow mercy on them even without begging. He shows why he was merciful in two ways:

first, because from his childhood he developed the habit, and so he says, since mercy has increased in me from my infancy. As he grew in years, so he practiced the works of mercy more.

Second, because he had a natural inclination to mercy, like other men commonly have certain inclinations to various virtues, and so he says, it came forth with me from the womb of my mother, because from the first days of my birth, I was disposed to give mercy to the poor promptly.

417. There are usually two obstructions to mercy. One is the contempt of the poor, whom one judges not worthy of mercy. One usually despises those who dress in poor clothes and honors those who dress in rich clothes, as Sirach says, the clothes of the body reveals the man (Sir 19:27). But he excludes this obstacle to mercy from himself, saying, if I despised the man passing by, any passerby not known to me, and the poor, someone I know, because he was without covering, he implies here too, let these and other things happen to me. Not only did I not despise those who were poorly clothed, but I even provided them with clothes, and so he then says, if his loins have not blessed me, because I covered them when they were naked, and this was the occasion when he blessed me. He shows the reason for this, saying, and if he was not warmed with the fleece of my sheep, by the clothing offered to him, let the same punishment happen to me.

Another impediment to pity is the confidence one has in one’s own power. This makes a man think he can harm others, and especially people beneath him with impunity, and he excludes this from himself, saying, if I have raised my hand against the orphan, to cause him to suffer, even when they saw me at the gate, the place of judgment, elevated above the crowd, as one more powerful. It is just that a man should be deprived of the members which he uses for injustice, and so he speaks not only of the loss of his hand as a punishment, but also the arm to which the hand is attached, and of the shoulder to which the arm is connected, and so he says, let my shoulder fall from its joint and let my arm and my bones be broken, if I have abused my hand by using it to oppress the poor. He shows then why, although he was in a higher place in society, he did not raise his hand against orphans. Even though he did not deliver them because of men, yet he would deliver them because of God whose judgments he feared, and so he then says, for I always feared God like the swelling of a wave over me. He speaks using the comparison of those sailing in the sea, who, when the swelling waves rise over the height of the ship, fear that the ship will sink. In the same way, he feared divine threats, like waves swelling up. Also, he submitted to divine authority, which forbids the oppression of orphans, and so he says, and weight, the authority of God, who protects the orphans, I could not bear, without bending my will to him.

Job concludes his defense

31:24 If I have accounted gold my strength, and if I have said to fine gold: You are my confidence;

31:25 If I rejoiced over my abundant riches and because my hand had grasped even more;

31:26 if I looked at the sun and the moon moving in splendor

31:27 and my heart secretly rejoiced and kissed my hand in reverence to them:

31:28 this is the greatest evil and the denial of God the Most High.

31:29 If I rejoiced at the ruin of him who hated me and if I exulted when evil overtook him,

31:30 for I did not give my tongue to sin, waiting and cursing his soul.

31:31 If the men of my tent have not said: Who will give us his meat to satisfy us?

31:32 The pilgrims did not remain outside, my door was open to travelers.

31:33 If I hid my sin like a man and if I have hidden iniquity in my bosom,

31:34 if I grew frightened at the great multitude and if the contempt of my neighbors terrified me, if I was not very silent and did not go out of my door,

31:35 who will give me an advocate that the Almighty might hear my desire and he who judges write a little book?

31:36 Let him carry it on my shoulders and let it encircle me like a crown.

31:37 For every one of my steps I will announce it, and like a prince I will offer him homage.

31:38 If the earth cries out against me and its furious weep with it,

31:39 if I have eaten his yield without payment and I have afflicted the soul of the farmers,

31:40 let nettles grow for me in place of wheat and thorns for barley. Here the words of Job end.

418. If I have accounted gold my strength. After Job excuses himself from injustice (Job 31:5) and lack of mercy (Job 31:16), he now excuses himself from the inordinate affection for riches. This can come about in two ways.

In one way, when man confides too much in riches, and he excludes this, saying, if I accounted gold my strength, in that I reckoned my virtue principally in riches, and if to fine gold, which is the purest gold, I have said: you are my confidence, this is against what Paul says, let the rich of this world not put their hope primarily in the uncertainty of riches (1 Tim 6:17).

Second, the affection of man is disordered through riches from the fact that he rejoices too much in possessing them, and so, as to riches he already possessed he continues, if I rejoiced, inordinately, over my abundant riches, which I possessed as exclusively my own. As to the acquisition of riches, he says, and because my hand had grasped even more. For men usually rejoice more about what they have newly acquired.

419. Then he defends himself against the sin of superstition, which is against God. In ancient times, idol-worshipers worshiped the stars of heaven, especially the great lights, because of their great brightness. He shows he does not, saying, if I looked at the sun when it shone and the moon moving in splendor, which caused the idolaters to worship them, and my heart secretly rejoiced, as though I were devoted to them from interior worship. As for exterior cult he says, and I kissed my hand in reverence of them. He shuns this because this is the greatest evil. For if it is evil to offer what is due to one man to another, it seems the greatest evil that the cult due to God is offered to a creature. Since it is impossible for man to show divine cult at the same time to God and a creature, he then says, and the denial of God the Most High. Even though the name of God is attributed to some creatures by participation, the cult of latria is due only to the most high God, who is denied to be the most high if that cult is also given to others.

420. After these things which pertain to justice in general, he continues with what pertains to the perfection of virtue. Among these he first excludes the hatred of enemies. This is especially shown when someone rejoices in his complete ruin, and he excludes this, saying, if I rejoiced at the ruin of him who hated me. Or he may rejoice in any evil which comes upon him, which he shows is not true of himself, saying, and if I exulted when evil overtook him, and hoped evil would come on him in despair. He then shows why he should shun this, saying, for I did not give my tongue to sin, waiting and cursing his soul. Truly, man naturally desires those things which he enjoys, and he expresses his interior desire in words. Therefore, it follows that if someone should rejoice in someone else’s evil, that he desires it, and consequently, in cursing him, he invokes evil on him.

421. Then he shows the perfection of his own virtue as to the superabundance of goods which he bestowed on others.

First, as to his domestics, he says, if the men of my tent have not said: who will give us his meat to satify us? When the meat of some animal is appetizing, men desire to eat their fill of it. By this, then, he shows that they desired to be satisfied with the flesh of his presence.

As for outsiders, he then says, the pilgrim did not remain outside, but was received in the house; my door was open to the travelers, so that they were always very welcome.

422. Finally, he shows the perfection of his virtue, because he is not unduly anxious. Men often hide a fault because of the fear of embarrassment, and they sometimes do this against justice by denying it, which he excludes from himself, saying, if I hid like a man, as men often do, my sin, by denying it unjustly. They may also excuse themselves from it, even covering it over with some crafty device, and so he then says, and if I have hidden in my bosom, by hidden pretense, my sin, when I am bound to confess it. He then excludes from himself the inordinate fear of corporeal dangers, which especially proceed from a great mob rising up against a man, as Sirach says: my heart fears three things; the slander of the city, the gathering of a mob, and a false accusation (Sir 26:5–6). So he says, if I grew frightened at the great multitude. If man despises the neighbor he ought to help, this fear is increased, and so he says, and if the contempt of my neighbors terrified me. Fearless men often go to contrary excess through presumption, and sometimes, at least in words, speak against more powerful men. He excludes this, saying, and if I was not very silent. Sometimes they proceed further and they dare presumptuously to attack a great number of adversaries, but he excludes this, saying, and did not go out of my door.

423. Since he has said many great things about himself, he invokes divine witness about these things, and so he then says, who will give me an advocate, to speak to God with me? He shows why he desires help, saying, that the Almighty might hear my desire? He shows what his desire is then, saying, and write a little book, which will accuse or protect me in what I have said with he who judges, all human acts, both interior and exterior. If, in the testimony of this book, by the certain manifestation of the truth, I am also shown to be guilty, I want to endure the punishment, and so he says, let me carry it on my shoulders. If, however, when the truth is manifested, I appear worthy of praise, then I will accept the crown of reward, and so he then says, and let it encircle me like a crown. In this he shows his desire that one who was condemned unjustly by his friends, have his case reserved for the just judgment of God. He promises that he will not contradict this book containing the divine witness. For every one of my steps, the progress of my works, I will announce it, for in them I will acknowledge the truth of God’s testimony, and I will not refuse to submit my opinion to divine witness. So he says, and like a prince I will offer him homage, for I will gratefully accept the fact that one deals with him on the basis of God’s testimony.

424. Then he defends himself from the vice of extreme desire in things he has acquired in his own possession. This is shown in two ways. In one way by the fact that man is eager to extract too much profit from his own possessions by too much attention, and he excludes this metaphorically, saying, if the earth cries out against me, because it seemed I would not permit it to rest, and I had planted it too much. So he says, and its furrows weep with it. This is comparable to a man who weeps in great anguish. In another way, excessive desire for possessions is shown when a man denies a just wage to his workers, and so he says, if I have eaten his yield without payment, because I did not pay the workers, and I have afflicted the soul of the farmers, either by compelling them to work excessively or by taking away their salary. Now it is just, that one who desires superfluous and uncommon possessions loses necessary and ordinary goods. So he says, in place of wheat, sown for the nourishment of men, let nettles grow for me, which not only are useless, but prickly. And for barley, which is sown as food for animals, thorns, which even wound animals by pricking them. When he had said all these things, the epilogue comes next, saying, here the words of Job end, because he proposes nothing new after this to prove his proposition.

The Discourse of Eliud

Introductory remarks

32:1 So these three men ceased to answer Job because he seemed righteous in his own eyes.

32:2 But Eliud, the son of Barachiel the Buzite, of the family of Ram, was angry and indignant. He was angry against Job because he said he was just in himself before God.

32:3 On the other hand, he was indignant against his three friends because they had not found a reasonable answer but had merely condemned Job.

32:4 Therefore, Eliud waited for Job to speak because those who spoke were his elders.

32:5 Since he had seen that the three could not answer, he was violently angry;

32:6 and Eliud, the son of Barachiel the Buzite, answered: I am young in years and you are older. On that account, I lowered my head and was afraid to express my opinion to you.

32:7 For I was hoping that a greater length of years would speak and a great number of years would speak wisdom.

32:8 But as I see the spirit is in men, and the inspiration of the Almighty gives understanding.

32:9 It is not the old that are wise nor the aged that understand what is right.

32:10 Therefore, I will speak: Listen to me and I will show you, even I, my learning.

32:11 For I have waited for your discourses, I have heard your practical wisdom as long as you debated in your arguments

32:12 and as long as I thought you would say something, I waited for you to speak. But I see there is no one who can argue with Job and answer his arguments among you.

32:13 Do not then say: We have found wisdom; God threw him down and not man.

32:14 He has spoken nothing to me and I will not answer him according to your discourses.

32:15 They were terrified so they did not answer him further, and abstained from speaking by their own will.

32:16 Therefore, as I waited and they did not speak, they stood still and did not respond further,

32:17 I will answer for my part and I will show off my knowledge.

32:18 For I am full of words, and the spirit of my womb arouses me.

32:19 Behold, my heart is like must without a vent which breaks new wine skins.

32:20 Let me speak and I will breathe little by little. I will open my lips and I will answer.

32:21 I will not show partiality to any man and I will not equate God with any man.

32:22 Truly, I do not know for how long I will live, or if my maker will take me away after a little while.

425. So these three men ceased to answer. After the dispute between Job and his friends had ended, the argument of Eliud against Job is introduced. He uses stronger arguments against Job than the other ones and approaches nearer the truth. So Job does not answer him, although he still deviates a little from the truth and interprets the words of Job in the wrong sense, as we shall clearly see.

426. He begins by stating that the reason which moved him to speak was indignation against Job and against his friends. The text begins with the premise of the silence of the friends when it says, so these three men, about whom the text has already spoken, ceased to answer Job. It is noteworthy here that he would not call them men if it were not an actual event and only a parable. The text next indicates the cause of the silence, saying, because he seemed righteous in his own eyes. For Job had said many things in his own defense, which these men could not contradict. For both of these reasons, the silence of his friends and the fact that Job seemed to himself to be righteous, Eliud, who had stood apart, was agitated to anger. So the text continues, but angry, in heart, and indignant, in showing exterior signs of anger, there was Eliud, his name, the son of Barachiel, his parents, the Buzite, his country of origin, and of the family of Ram, which describes his tribe. This whole description is to show that this was an actual event.

427. The text explains the cause of his anger against Job, first when it says, he was angry against Job because he said he was just in himself before God, according to divine testimony. This is especially against what Job said, he knows my way, and later, my feet followed in his steps (Job 23:10). As to his friends, the text continues, on the other hand, he was indignant against his three friends because they had not found a reasonable answer, with which they might respond to the words of one who asserted that he was righteous, but they merely condemned Job, saying that he was evil.

428. The text shows the reason why Eliud had previously not answered Job in anything when he says, therefore Eliud waited for Job to speak, without contradicting him, because those who spoke were his elders, deferring to them as though to wiser men, and because their old age required it. But since it did not seem to him that reverence for someone should prejudice the truth, he, though younger, began to answer angrily the three elders, and so the text continues, since he had seen that the three could not answer, the arguments of Job, he was violently angry, because he thought that in some way the truth would be utterly compromised by their laziness. So he wanted to defend the truth as he understood it in their place. The text therefore continues, and Eliud, the son of Barachiel, the Buzite, answered, to the discourse and arguments of Job.

429. In his anger, he first defends his former silence, both because of his age, and he said: I am young in years, and because of the old age of the others, so he says, and you are older. Young men ought to defer in reverence to their elders, and so he says, on that account I lowered my head, as a sign of reverence and humility, and I was afraid to express my opinion to you, so as not to seem presumptuous in hindering the words of wiser men by my discourses. It seems probable that old men speak more wisely because of two things.

First, because young men, from the fervor of the soul, frequently propose many things without any order. Old men, because of the gravity of age, speak more maturely, and so he says, for I was hoping that a greater length of years would speak, with more seriousness and with greater effect.

Second, because old men, by the long experience of years, can experience many things, and consequently, speak with more wisdom. So the text continues, and a great number of years, because of which one can acquire experience, would teach wisdom, which experience gives.

430. As a consequence, he defends the fact that he is now going to begin to speak because he has experienced the fact that age is not the sufficient cause of wisdom, but rather divine inspiration, and so he says, but as I see, that is, I consider, the effect, the spirit, of God, is in men, because he operates in them. He expresses this, saying, and the inspiration of the Almighty, by which he inspires the Holy Spirit in men, which is the spirit of wisdom and understanding (Isa 11:2), gives understanding, of the truth which is the principle of wisdom in those who are inspired. He shows that this inspiration is the special cause of wisdom, saying, it is not the old that are wise, as to the knowledge of divine truth, nor the aged that understand what is right, as to the ordering of human acts. Because although he was not aged, he nevertheless was confident that he was inspired by God. Therefore, he dared to speak, and so he says, therefore, I will speak.

431. In his speech, he first persuades them to listen from the authority of God, by whose inspiration he was speaking, and so he says, listen to me, so that they do not interrupt his discourse. To those listening he promises the philosophical doctrines of science, and so he then says, and I will show you, even I, although I am young, my learning, from which I will answer the arguments of Job. It was just that they should hear him because he had listened to them, and so he continues, for I have waited, for a long time, for your discourses, which you pronounced against Job. Since he thought he could discern what they had said well and what they had not said well he then says, I heard your practical arguments, for in listening I judged what in your words should pertain to prudence. He had waited not a short, but a long time.

He determined the end of his waiting by two things.

First, from their decision, and so he says, as long as you debated in your arguments, as long as it pleased them to argue against Job.

Second, from the hope that he had in their wise teaching. He says, and as long as I thought that you would say something I waited for you to speak. One should not listen any longer when he does not hope to hear something useful. He saw that the words which they used against Job were not efficacious.

First, certainly, because they were not able to convince him, and so he says, but as I see, there is no one who can argue with Job, and convince him with arguments.

Second, because they could not resist his arguments, and so he then says, and answer, sufficiently, among you, from your understanding. Or this can mean there is no one, among you, of your number, to answer his arguments, the arguments he used against them. Their principal arguments against Job are founded on the adversities of Job, which they attributed to divine judgment, which is not able to err. He consequently shows that this answer is not sufficient, saying, do not say then: We have found wisdom, a sufficiently wise response, God, who cannot err, threw him into adversities, and not man, who can deceive and be deceived. He intended to answer more efficaciously, and so he then says, he has spoken nothing to me, for he wants to show that he does not speak because he has been provoked, and I will not answer him according to your discourses, because I will not follow your ways in answering him, but I will find another more effective way of answering him.

432. He intends to defend himself in the answer he will give not only among them, but also among others, and therefore he turns his discourse to others, saying, they were terrified, to speak further that they would be refuted more clearly, so they did not answer further, the arguments of Job. He shows that this was the result of their laziness, and not due to the effective character of the arguments of Job, saying, and abstained from speaking by their own will, for they kept silence from negligence. For when someone is convinced by many good arguments, he does not stop speaking by his own will, but rather is stopped from speaking because of the reasons of another. Since, therefore, they had failed, he says that he wants to make up for their defect, and so he says, therefore, as I waited, for a long time in deferring to them, and as they did not speak, in answer to the discourses of Job, I will answer for my part, because the defense of the truth is everyone’s task, and each one should do his part in this according to his ability.

433. However, he was not moved only by the zeal for the truth to be defended, but also by vainglory, and so he says, and I will show off my knowledge. In fact, someone who desires vainglory wants to show off his excellence clearly, and therefore he shows that he has the greatest ability to answer when he says, for I am full of words, which come to me abundantly so that I can answer him. Since this faculty does not suffice for a man to act unless he is aroused by something, he says, and the spirit of my womb arouses me. The uterus is the place of conception, and so here the uterus metaphorically means the intellect conceiving various intelligible objects. Therefore, the spirit of the uterus is the will impelling man to manifest the conceptions of his heart by speech. It is annoying to a man to not realize what he desires, and so he shows the anxiety which he suffered in silence by a comparison, saying, behold my heart, my mind, is like must, which ferments, and without a vent breaks new wineskins. For unless the gas caused by fermenting new wine escapes in some opening, the gas is so increased inside that it sometimes breaks the casks. So he also compares himself to new wine because of his youth, and therefore, from his great desire to speak he thinks there is danger he will burst unless he can express himself, and so he says, let me speak and I will breathe little by little, because in speaking my interior fervor would have an outlet to vaporize so that I can calm the anxiety of my desire.

434. He now shows what he wants to say, continuing, I will open my lips and I will answer, the words of Job. He shows the manner he should observe in answering when he says, I will not show partiality to any man. For one shows partiality in answering someone when he leaves the truth from fear of human respect. He shows, therefore, he does not want to do this, saying, and I will not equate God with man. For the present dispute seems to be of such a character as that, if he should defer to man, he would not guard the reverence due to God’s excellence. He shows the reason he fears to do this, saying, truly I do not know for how long I will live, in this present mortal life, to promise myself a long space of time to do penance, and if my maker will take me away after a little while, if he will call me by death to judgment. From this it is clear that Eliud agreed with Job in the fact that the retribution of sinners would be after death. Otherwise, it would seem vain to fear to offend God because of the proximity of death.

Eliud Exhorts Job to Repentance

What Job should confess

33:1 Listen then, Job, to my words and hear my speeches.

33:2 Behold, I will open my mouth, my tongue will speak in my mouth.

33:3 My words are in a simple heart and my lips speak a pure opinion.

33:4 The spirit of God made me and the breath of the Most High gave me life.

33:5 If you can, answer me and hold your ground before me.

33:6 Behold, God made both you and me and I too was formed from the same clay.

33:7 But let the miracle of mine not terrify you and let my eloquence not prove a burden for you.

33:8 Therefore, you have spoken in my hearing and I heard the sound of words:

33:9 I am clean and without fault, without stain and there is no evil in me.

33:10 Since he finds grievances against me, therefore he thought that I am his enemy.

33:11 He put my feet in the stocks, and he watched all my movements.

33:12a It is in this then that you are not justified.

435. Listen then, Job, to my words. The text has said already that Eliud was angry against Job and his friends (Job 32:2‑3). After he has denounced the laziness of the friends of Job, now he begins to speak against Job himself, and therefore, he first gets his attention, saying, listen, then, Job, to my words, because I now intend to answer you. He shows that he will weigh each word very carefully, saying, and hear all of my speeches, for he will not say anything in vain. So that Job does not ask the reason why he did not speak before, he says, behold, I open my mouth, for before when I was silent, I had kept my mouth closed out of reverence for my elders, since now they have tried, necessity compels me to speak. So he says, my tongue in my mouth will speak, for I will not follow what others say, but I will speak my own ideas. Since Job, in what has gone before, has accused his friends of afflicting him and confounding him with words (Job 19:2), he shows this is not true with him, saying, my words are in a simple heart. For I do not speak to falsely condemn or to ridicule, but to show the truth with a simple heart. Since Job had accused the other three men of being fabricators of lies and cultivators of false doctrines (Job 13:4), he excludes this from himself, saying, and my lips speak a pure opinion, without the mixture of any falsity or error.

He shows the source of his confidence in clearly explaining the truth, saying, the Spirit of God made me, and therefore, it is no wonder that he moves his creature and perfects him, and he explains this, continuing, and the breath of the Most High gave me life, for he moves and perfects me to the works of life, and the principal one of these is the understanding of the truth. He does not want to have said this and prejudice the opportunity which Job might have to answer something spoken from divine inspiration, and so he says, if you can, answer me, what I will say against you, and hold your ground before me, so that you also can raise objections against my position if you do not agree. Lest Job does not scorn to dispute with him because of his own reputation for wisdom, and the youth of Eliud, he excludes this, saying, behold, God made both you and me, so from the Creator’s point of view both of us have the same hope of inquiring into truth. On the part of matter, the same impediment applies to each one, and so he says, and I too was formed from the same clay, whose coarseness darkens the light of truth. But Eliud could answer for himself that it is because of a miracle that such great wisdom and eloquence is given to a young man, and this is sufficient reason to dispute against a very wise old man. Therefore he sustains the fact that this was given to him miraculously, saying, let this miracle of mine not terrify you, so that you do not dare answer one who has obtained wisdom miraculously, and let my eloquence not prove a burden for you, so that you are astonished because of it.

436. After he has said these things as an introduction, he strengthens the arguments which he intends to use against Job, and so he says, therefore you have spoken in my hearing, so you cannot excuse yourself by saying that you did not say this, and I heard the sound of words, for I listened attentively.

First, he had noted in the words of Job that he had said that he was immune from sin (Job 13:18; 16:18), and so he says, I am clean, from the impurity of the flesh, and without fault, caused by the sin of omission; without stain, from grave sins which are against God, like idolatry and other sins of this sort; and there is no evil in me, which would cause me to wound my neighbors unjustly.

Second, he notes in his words that he accused God of evil judgment. Evil judgment usually proceeds from the hatred of the one judging, and as to this he recalls that Job had said, since he finds grievances against me, therefore he thought that I am his enemy.

In Chapter Thirteen, Job asked, why do you hide your face and think of me as your enemy? (Job 13:24). But he did not say, he finds grievances against me, and so these things are an addition of Eliud, to give a bad interpretation to the words of Job.

Indeed, the hatred of a judge seems to be just if, sure of the malice of another, he has hatred in punishing his fault. But if from light grievances the judge is provoked to evil at another, his hatred will be unjust. So he interpreted Job to have said that God thought of him as an enemy.

Second, a judge is evil if he takes away from someone the ability to mount a just defense. Expressing this he says, he put my feet in the stocks, for he bound me and impeded me in my works.