Literal Commentary on Job (Expositio super Iob ad litteram)

But Job, answering, said: Now also my speech is bitter, etc. Eliphaz seems to have proposed two things against Job in his foregoing words: first, that he had been punished on account of his very great wickedness; second, that he had doubted or denied the providence of God. Now men are wont to be grieved when certain crimes are falsely imputed to them; hence, because Job did not recognize these things in himself, he says, now also my speech is bitter, as if to say: just as above you grieved me with your reproaches, so also now, so that I am compelled to speak with bitterness. But when a new affliction is added to one already afflicted, the former afflictions are called back to memory, from which the present groaning is made heavier; hence he adds, and my hand, that is, my power, upon my wound, that is, upon the adversity which I once suffered, is made heavier over my groaning, that is, it makes the present groaning more grievous.

He now begins first to answer to that which Eliphaz had said, namely, that he had been punished on account of his wickedness. Now Job acknowledged that he had been punished by divine judgment — hence above, in chapter 16:12, he had said, God hath shut me up with the unjust — hence to inquire the cause why he was punished is to inquire into the reason of the divine judgment, which indeed no one can know except God himself; from which it is clear that Eliphaz asserted presumptuously that he had been punished on account of his wickedness. Hence on this point he does not wish to contend with Eliphaz, but turns his disputation to God, who alone knows the reason of his own judgment.

Now he would consider himself weighed down by the divine judgment if he had been punished on account of very great wickedness. But those who are burdened by some judge are wont first to go to the judge, which they cannot do unless they find his place, which likewise they cannot do unless they first know him: for no one seeking can find that which he altogether does not know. Hence he says, who will grant me that I might know and find him, and come even to his throne? For he knew that God exceeded his knowledge, and therefore he could not perfectly find in himself a way by which he might arrive even at his throne, that is, at the full knowledge of God's judgments.

Now one who is burdened by a judge, when he has come to him, is wont to demonstrate the justice of his cause; hence he adds, I would set judgment before him, as if to say: I would set forth to him what the just judgment of my cause ought to be; and I would fill my mouth with rebukes, that is, with complaints — not indeed that he might believe the divine judgment to be unjust, but by way of one who inquires, just as disputants are wont to raise objections against the sayings of others, that they may understand the truth more fully. Hence he adds, that I might know the words which he would answer me, which pertains to knowing the truth of the response, and understand what he would say to me, which pertains to perceiving the understanding of the words: for a man cannot know whether what is said to him is true unless he understands what is said to him.

Now frequently above they had set forth, as it were for the sustaining of the divine judgment, the divine strength and greatness, as Zophar above in chapter 11:8: He is higher than heaven, and what wilt thou do? and the things that follow there. And therefore, excluding this response, he adds, I would not that he should contend with me with much strength, nor overwhelm me with the weight of his greatness, as if to say: this response does not suffice for me, that only the power and greatness of God be alleged against me, because just as he is most strong and most great, so also he is most just and a lover of equity. Hence he adds, let him set forth equity against me, that is, let a reason pertaining to equity be assigned, and thus it will appear that I have not been punished on account of wickedness; hence he adds, and my judgment shall come to victory, namely that by which I contend against you, asserting that I have not been punished for sins.

And lest anyone believe, from his having said, who will grant me that I might know and find him, and come even to his throne?, that he believed God to be enclosed in a bodily place, or that he could be sufficiently known through creatures, he adds, if I go to the east, he appeareth not. Here it must be considered that, according to Aristotle, six differences of position are distinguished in the heaven, namely up and down, right and left, front and back. Now the principle of the motion of the whole firmament manifestly appears in the east; and in any animal the principle of motion is from the right side. If, then, we imagine the motion of the firmament like the motion of a single animal, it will be necessary to place the right of heaven in the east, but the left in the west, the up in the south, but the down in the north, the front in the upper hemisphere, but the back in the lower hemisphere — as if we were to imagine one man who with his right hand moved the heaven from the east toward the upper hemisphere: it would follow that he would hold his head toward the south and his feet toward the north, and the front part of the man would be toward the upper hemisphere, but the back part of the man, that is, the dorsum, toward the lower.

Some, however, not looking to the disposition of the human body but rather to the order of the motion of the heaven, have held that the upper part of the heaven is the eastern part, because motion begins there, and the right of heaven is in the southern part, toward which part, as far as concerns us, the motions of the planets proceed; hence, by opposition, by the lower part of heaven is understood the west, and by the left of heaven is understood the northern part. And in this way the words of Job here seem to proceed: for he divides right and left as against east and west. It can, then, simply be understood that God is enclosed locally in no part of heaven, so that the sense is: if I go to the east, he appeareth not, as if existing there more nearly, as if he existed there locally; if to the west, I shall not understand him, as if nearer and enclosed there; if to the left, that is, toward the northern part, what shall I do? I shall not take hold of him, because, namely, he is not situated there bodily; if I turn myself to the right, that is, toward the southern part, I shall not see him, as if existing there.

Or these words can be brought forward not to exclude a local position from God, but to show that he cannot be sufficiently found through the lower effects. Now among all the effects appearing in bodily things, the motion of the firmament is more universal and greater; and although the principle of this motion manifestly appears in the east, nevertheless the principle of this motion does not sufficiently demonstrate the infinity of the divine power. Hence he says, if I go to the east, namely by the progress of my consideration, as if considering the principle of the motion of the firmament, he appeareth not, namely sufficiently through this consideration.

Now the second effect of the divine power in bodily things is the motion of the planets, which is contrary to the motion of the firmament: hence its principle is in the west, from which likewise the divine power cannot be sufficiently considered. Hence he adds, if to the west, namely I go, considering the principle of the motion of the planets, I shall not understand him; and he speaks very significantly, for this motion is understood rather from the diversity of the position of the planets than as it appears to the eyes. Now from the northern part there seems to be for us no principle except of darkness, because toward that part the sun never approaches; but darkness impedes action, according to that word of John 9:4, the night cometh, when no man can work. Hence he adds, if to the left, namely I should proceed by consideration, what shall I do? that is, I find there nothing but a defect of action, whence no trace will be given for knowing him. Hence he adds, I shall not take hold of him, even in any manner whatsoever.

Now from the southern part there is for us a principle of light on account of the bodies of the luminaries appearing to us from that part; hence he adds, if I turn myself, namely by consideration, to the right, that is, to the southern part of heaven, I shall not see him, as if to say: I shall find there bodily light, through which nevertheless he himself cannot be seen.

And although he thus lies hidden from me, nevertheless the things which are done concerning me do not lie hidden from him. Hence he adds, but he knoweth my way, that is, the whole process of my life — which Job seems to say against that which Eliphaz had above brought in from the person of the wicked, as if imputing it to Job: the clouds are his covert, and he doth not consider our affairs.

And because someone might say, if he knows your way, therefore he has punished you on account of your sins, he answers, and he shall try me as gold that passeth through the fire, where first he manifestly sets forth the cause of his adversity, which was brought upon him that from it he might appear approved to men, just as gold is approved which can withstand fire; and just as gold does not become true gold from the fire, but its truth is manifested to men, so Job was tried through adversity, not that his virtue might appear before God, but that it might be manifested to men. Now he says he shall try in the future, as showing himself, through patience, ready even for a future examination.

Now that he was not punished for a preceding sin, he proves through the rectitude of his life. Here it must be considered that anything is shown to be right through this, that it conforms to its rule. Now there is a twofold rule of human life. The first indeed is the natural law impressed by God upon the minds of men, through which man naturally understands what is good, from the likeness of the divine goodness. In which, first, it must be noted that man, according to his power, imitates in his affections and works the operation of the divine goodness, according to that word of Matthew 5:48, be ye perfect, as also your heavenly Father is perfect, and Ephesians 5:1, be ye followers of God, as most dear children. Hence he says, my foot hath followed his steps, that is, some likeness, however small a part, of the divine goodness operating, followed — namely through imitation — my foot, that is, my affection, by which we proceed to act.

Second, it is required that one apply solicitude with his whole mind to imitating God. Hence he adds, I have kept his way, as if solicitous lest I should withdraw from it. Third, it is required that man persevere in it and remain wholly in it, not in part. Hence he adds, and have not declined from it, that is, I have not withdrawn from any part.

Now the second rule of human life is the exterior law divinely handed down, against which man sins in two ways: in one way indeed through contempt, and against this he says, I have not departed from the commandments of his lips: for certain precepts had been divinely given to Noah, and perhaps to certain other holy men, in whose lips God spoke. Second, one sins against the law of God through ignorance or forgetfulness, and against this he adds, and in my bosom, that is, in the secret place of my heart, I have hid the words of his mouth, according to that word of the Psalm, in my heart have I hidden thy words, that I may not sin against thee.

And lest anyone should say that this proof which he brought forward from the rectitude of his life was not fitting, he shows next that concerning the divine judgments a most certain and demonstrative proof cannot be brought forward, on account of the incomprehensibility of the divine will. Hence he adds, for he is alone, as if to say: he has no creature like or equal to him that could comprehend him, and consequently neither his will. Hence he adds, and no one can perceive, that is, know with certainty, his thoughts, that is, the dispositions of his judgments.

And just as his disposition cannot be comprehended, so neither can he be resisted by any creature. Hence there follows, and his soul, that is, his will, whatsoever he would, he hath done, as though none were able to resist. Now it happens sometimes, especially in some wise man who moderates his will according to his power, that he cannot do further — but this he excludes from God when he adds, when he shall have fulfilled his will in me, many other like things also are at hand with him, as if to say: that he does not bring further adversity upon me is not because he cannot go further, but because he does not will to go further; and therefore — namely because I consider that he can do more, and I cannot perceive whether he wills to do more — I am troubled, namely with the trouble of fear. Hence he adds, and when I consider him, that is, his power, I am solicited with fear, lest, namely, he should yet try me with a graver adversity.

Now he assigns the cause of this fearful solicitude through this, that he has experienced in himself the divine stroke. Hence he adds, God hath softened my heart, as though melting it, security's firmness having been taken away, and the Almighty hath troubled me, that is, through his omnipotence he has induced upon me the trouble of sadness concerning present evils and of fear concerning future ones.

Now why he should fear for the future, since he is not conscious in himself of guilt, he shows, adding, for I have not perished on account of the darkness that threatens, that is, on account of errors or sins, which indeed are said to threaten when they are confirmed in a man's mind, as for instance when someone sins out of malice. Now it happens sometimes that malice is not confirmed in a man, but he is driven to sin by some sudden passion, as of concupiscence or anger; and this he excludes from himself, adding, nor hath darkness covered my face — for the eye of reason, as it were, grows dark when, on account of passion, its judgment is deceived in some particular work.