“Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." And again he said, "I am but as the smoke of a pot."”

“Even though many others lived in Uz, no one was comparable to Job with regard to piety and innocence. He was of high reputation and was celebrated in everybody's words. And so that no one might think these things had been granted to Job thanks to his human ability, God never allowed a single possession of Job's to perish. [God] said, "My desire is that even a single hair, a loss that would be the very slightest, may be returned and increased for Job."”

“Each of these epithets is sufficient to show the beauty of Job's soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. "Blameless" the text says, that is, perfectly virtuous. "Upright," and also "true," and also "pious," and again, "he turned away from any evil." Notice the words "from any," and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is?”

“I am forced, through each of the books of Divine Scripture, to respond to the slander of adversaries who accuse my translation of rebuking the Seventy translators, not as though among the Greeks Aquila, Symmachus, and Theodotion had also translated either word for word, or meaning for meaning, or by mixing both together, also a kind of translation of equal proportion, and also Origen had divided all the scrolls of the Old Instrument with obeli and asterisks which, either added by him or taken from Theodotion, he added to the ancient translation, proving what was added to have been lacking. Therefore my detractors should learn to accept in full what they have accepted in part, or to erase my translation along with their asterisks. For it should not be, that those who they accepted to have omitted many things may not be acknowledged to have certainly erred in some things, especially in Job, in which if you will have removed those things which are added under the asterisks, the greater part will be cut off. And this is only among the Greeks. Otherwise, among the Latins, before their translation which we recently edited under asterisks and obeli, almost seven hundred or eight hundred verses are (missing), so that the book, shortened and cut up and eaten away, shows its deformity publicly to readers. And this translation follows no translator of the ancients, but will rather convey from the speech itself (which is) Hebrew and Arabic and sometimes Syrian, now words, now meanings, now both together. For even among the Hebrews the whole book is considered oblique and slippery and what the Greek rhetors call figuratively arranged (εσχηματισμενος), and while one thing is said, it does another, as if you would hold tightly an eel or a little murena fish, when you press harder, then the sooner it escapes. I remember I paid not a little money toward understanding of this scroll, for an instructor from Lydda who among the Hebrews was thought to have first rank, with whose teaching I know not whether I accomplished anything; this one thing I know: for me not to have been able to translate anything that I didn't know before. Therefore, from the beginning to the words of Job, among the Hebrews the speech is prose. Next, from the words of Job in which he says, "May the day perish in which I was born, and the night in which it was said: A man is conceived," to that place, where it is written before the end of the scroll: "Therefore I accuse myself and make repentance in dust and ashes," the verses are in hexameter, running in dactyl and spondee and, according to the idiom of the language, also accepting numerous other (poetic) feet not of the same (number of) syllables, but of the same intervals. Sometimes also, by breaking the law of (poetic metrical) numbers, the rhythm itself is found sweet and ringing, which is understood better by prosodists than by a simple reader. And from the verse mentioned above to the end of the book, the small section that remains continues with prose speech. If that seems unbelievable to anyone, namely that among the Hebrews there are meters, and either the Psalter or the Lamentation of Jermiah or almost all the songs of the Scriptures are to be understood in the manner of our Flaccus and the Greek Pindar and Alkaios and Sappho, let him read Philo, Josephus, Origen, and Eusebius of Caesarea, and by their testimony he will prove me to speak the truth. For which reason, let my dogs therefore hear me to have labored at this scroll, not as rebuking the ancient translation, but rather so those things in it which are either obscure or missing or certainly corrupted by the error of scribes may be made more clear by our translation, who have both learned Hebrew speech in part, and also in Latin, almost from our cradle we were worn out (?) among grammarians and rhetors and philosophers. But if among the Greeks, after the edition of the Seventy, with the Gospel of Christ shining, the Jew Aquila, and Symmachus and Theodotion, judaizing heretics, are accepted, who have hidden many mysteries of the Savior by sly translation, and yet are found in the Hexapla among the churches and are explained by men of the Church, how much more should I, a Christian of Christian parents and bearing the standard of the cross on my forehead, whose study was to recover the missing, to correct the corrupted, and to open the sacraments of the Church with pure and faithful speech, not be rejected by either disdainful or by malicious readers? Let whoever will to keep the old books, either written on purple skins with gold and silver, or in uncial letters, as they commonly say, loads of writing rather than books, while they leave to me and mine to have poor little leaves and not such beautiful books as correct ones. Each edition, the Seventy according to the Greeks and mine according to the Hebrews, was translated into Latin by my labor. May each one choose what he will, and prove himself studious rather than malevolent.”

“As was said [in the Prologue], because the whole intention of this book is ordered to showing how human affairs are ruled by divine providence, and 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. 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 I Cor., "He who fornicates, sins against his own body." (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 (simplex)." Being without guile (simplex) 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." (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.”

“Notice how the author first of all speaks about Job's virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job's virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. "There shall not be," Scripture says, "male or female barren among you." But Abraham was childless, so that you might learn that Abraham's goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you.”

“HISTORICAL INTERPRETATION. And there were born unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the beginning of his book is declared devout in offering sacrifices, and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them.”

“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.”

“The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly.”

“HISTORICAL INTERPRETATION. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the greatness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices. Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it. So that this man was the greatest of all the men of the East. Who does not know that the men of the East are very wealthy, accordingly 'he was the greatest of all the men of the East;' as though it were expressly said that he was even richer than the rich.”

“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 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 saying, "So this man was accounted great among all the peoples of the East," that is, he was honored and respected.”

“Here the text stresses the great purity of Job's children. Since [Job] did not perceive any sin in them, he sacrificed because of [the sons'] disposition. Job was aware that the human weakness and sluggishness that mark young persons often escalates. This is also why St. Paul said, "I am not aware of anything against myself." And the psalmist, "Forgive my hidden faults." Therefore we have to believe that the sons of Job did not die because of their own sins.”

“Mutual understanding, the greatest good, was profound within Job's family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this.”

“HISTORICAL INTERPRETATION. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. Greater wealth usually becomes the cause of greater discord between brethren. O, inestimable praise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided affection yet filled the hearts of all.”

“"Job would sanctify them," that is, Job purified them through the waters of cleansing and through the sacrifices that he offered for them. And since the righteous man had full confidence in the fact that his children were free from manifest sins, thanks to the education and instruction which he had given them, he offered sacrifices for their secret sins and thoughts by saying, "It may be that my children have sinned and cursed God in their hearts."”

“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 in fact produces discord and so Genesis says that Abraham and Lot could not live together to avoid the quarrelling which arises from an abundance of possessions (cf. Gen.13). Also, men who have a lot of possessions, while 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." (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 herself when she found the opportunity." (26:13)”

“HISTORICAL INTERPRETATION. And it was so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all. When it is said, sent and sanctified them, it is openly shewn what strictness he practised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had contracted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there are certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is written, The people sat down to eat and drink, and rose up to play. Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as thirsting for water, in these words, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. He is first said to have fared sumptuously every day, and then it is recorded that he craved a drop of water upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is indicated by the punishment, in that he, whom the Truth had said fared sumptuously every day, was described as most on fire in his tongue. They that attune the harmony of stringed instruments arrange it with such exceeding skill, that frequently, when one chord is touched, a very different one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune, rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting. But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account plainly indicates that, in offering a sacrifice on the eighth day, the blessed Job was celebrating the mystery of the Resurrection. For the day, which is now named 'The Lord's day,' is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation, but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled 'for the Octave,' wherein joy for the resurrection is proclaimed, but, that the sons of blessed Job had been forearmed by the discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is subjoined, For Job said, It may be that my sons have sinned, and cursed God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this Saint, who does not say, 'that they have cursed God in their hearts,' but it may be that they have cursed God in their hearts. Whence it is well said by Paul, Therefore judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought. But here we should consider with discrimination, with what severity that father was likely to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples? What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions? But that his perseverance too in this holy work may be demonstrated, it is well added, Thus did Job all the days; for it is written, But he that shall endure unto the end, the same shall be saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through cursorily in following out the history.”

“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, "But he waxed fat, and kicked," and further on, "and he forsook the God who made him, etc." (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." (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 with difficulty 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 purified them." Days of banqueting is said to run their course because since there were seven sons and each one held a banquet on his own appointed day, 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, yet he did not participate himself 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 should 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. 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," (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 Psalm 5 says, "In the morning, I will stand before you, etc." (v.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 of 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." As to the number of the burnt offerings, because he offered holocausts for each one of his sons, for each sin must be expiated by suitable satisfactions. Now, the text adds the reason for the offering of the holocausts saying, "For he (Job) said," 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 (benedixerint) 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." (11:4-5) In another way, it may be understood divided. In this way "they blessed" (benedixerint) means "they cursed" (maledixerint). 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. 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.”

“Was there ever a time when the angels did not stand before the Lord? Was it not written about them that "a thousand thousands served him, and ten thousand times ten thousand stood before him"? But this coming, in our opinion, is that of the angels who had been sent to serve human beings. Paul actually says, "Are not all angels ministering spirits sent to serve those who will inherit salvation?"”

“HISTORICAL INTERPRETATION It is interesting to observe the method followed by Holy Writ in delineating, at the commencement of its relations, the qualities and the issues of the particular cases. For one while by the position of the place, now by the posture of the body, now by the temperature of the air, and now by the character of the time, it marks out what it has coming after concerning the action which is to follow; as by the position of the place Divine Scripture sets forth the merits of the circumstances that follow, and the results of the case, as where it relates of Israel that they could not hear the words of God in the mount, but received the commandments on the plain; doubtless betokening the subsequent weakness of the people who could not mount up to the top, but enfeebled themselves by living carelessly in the lowest things. By the posture of the body it tells of future events, as where in the Acts of the Apostles, Stephen discloses that he saw Jesus, Who sitteth at the right hand of the Power of God, in a standing posture; for standing is the posture of one in the act of rendering aid, and rightly is He discerned standing, Who gives succour in the press of the conflict. By the temperature of the air, the subsequent event is shewn, as when the Evangelist was telling that none out of Judaea were at that time to prove believers in our Lord's preaching, he prefaced it by saying, and it was winter, for it is written, Because iniquity shall abound, the love of many shall wax cold. Therefore he took care to particularize the winter season, to indicate that the frost of wickedness was in the hearers' hearts. Hence it is that it is beforehand remarked of Peter, when on the point of denying our Lord, that it was cold, and Peter stood with them, and warmed himself. For he was now inwardly unenlivened by the warmth of Divine love, but to the love of this present life he was warming up, as though his weakness were set boiling by the persecutors' coals. By the character of the time moreover the issue of the transaction is set forth, as it is related of Judas, who was never to be restored to pardon, that he went out at night to the treachery of his betrayal, where upon his going out, the Evangelist says, And it was night. Hence too it is declared to the wicked rich man, This night shall thy soul be required of thee; for that soul which is conveyed to darkness, is not recorded as required in the day time, but in the night. Hence it is that Solomon who received the gift of wisdom, but was not to persevere, is said to have received her in dreams and in the night. Hence it is that the Angels visit Abraham at midday, but when proposing to punish Sodom, they are recorded to have come thither at eventide, Therefore, because the trial of blessed Job is carried on to victory, it is related to have begun by day, it being said, Now there was a day, when the sons of God came to present themselves before the Lord, and Satan came also among them. Now who are called the sons of God, saving the elect Angels? and as we know of them that they wait on the eyes of His Majesty, it is a worthy subject of inquiry, whence they come to present themselves before God. For it is of these that it is said by the voice of Truth, Their angels do always behold the face of My Father, Which is in heaven? Of these the Prophet saith, thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. If then they ever behold and ever stand nigh, we must carefully and attentively consider whence they are come, who never go from Him; but since Paul says of them, Are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation? in this, that we learn that they are sent, we discover whence they are come. But see, we add question to question, and as it were while we strive to unloose the loop, we are only fastening a knot. For how can they either always be in presence, or always behold the face of the Father, of they are sent upon external ministration for our salvation? Which will however be the sooner believed, if we think of how great subtlety is the angelical nature. For they never so go forth apart from the vision of God, as to be deprived of the joys of interior contemplation; for if when they went forth they lost the vision of the Creator, they could neither have raised up the fallen, nor announced the truth to those in ignorance; and that fount of light, which by departing they were themselves deprived of, they could in no wise proffer to the blind. Herein then is the nature of Angels distinguished from the present condition of our own nature, that we are both circumscribed by space, and straitened by the blindness of ignorance; but the spirits of Angels are indeed bounded by space, yet their knowledge extends far above us beyond comparison; for they expand by external and internal knowing, since they contemplate the very source of knowledge itself. For of those things which are capable of being known, what is there that they know not, who know Him, to Whom all things are known? So that their knowledge when compared with ours is vastly extended, yet in comparison with the Divine knowledge it is little. In like manner as their very spirits in comparison indeed with our bodies are spirits, but being compared with the Supreme and Incomprehensible Spirit, they are Body. Therefore they are both sent from Him, and stand by Him too, since both in that they are circumscribed, they go forth, and in this, that they are also entirely present, they never go away. Thus they at the same time always behold the Father's face, and yet come to us; because they both go forth to us in a spiritual presence, and yet keep themselves there, whence they had gone out, by virtue of interior contemplation; it may then be said, The sons of God came to present themselves before the Lord; inasmuch as they come back thither by a return of the spirit, whence they never depart by any withdrawal of the mind. And Satan came also among them. It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs, and though his deserts sink him, he is lifted up by the properties of his subtle nature. And so he is said to have come before God among the sons of God, for Almighty God, with that eye with which He regards all spiritual things, beholds Satan also in the rank of a more subtle nature, as Scripture testifies, when it says, The eyes of the Lord are in every place, beholding the evil and the good; but this, viz. that Satan is said to have come before the presence of God, comes under a grave question with us; for it is written, Blessed are the pure in heart, for they shall see God. But Satan, who can never be of a pure heart, how could he have presented himself to see the Lord? But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened. In like manner then Satan also appeared in the Lord's sight among the Angels. For the Power of God, which by a look penetrates all objects, beheld the impure spirit, who saw not Him. For because even those very things which flee from God's face cannot be hidden, in that all things are naked to the view of the Most High, Satan being absent came to Him, Who was present.”

“There was never a special meeting where Satan dared to speak, to formulate questions and receive answers—nothing of the sort—but these facts are reported in a narrative style for the edification of the listeners.… They never took place in reality, and here the devil did not address God or pose questions; Satan never had the faculty to speak to God or to see him who is the one that "the creatures of fire and spirit" cannot see, but [the devil] meditated in his heart, and God, "who searches the hearts and examines the mind," knew the devil's malice.”

“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," (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. 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, i.e. 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 but 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 (deorsum cadens). 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." 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" (7:10); in another way in as much 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. 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. But, 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.”

“HISTORICAL INTERPRETATION How is it that it is never said to the elect Angels, when they come, 'Whence come ye?' while Satan is questioned whence he comes? For assuredly we never ask, but what we do not know; but God's not knowing is His condemning. Whence at the last He will say to some, I know you not whence ye are; depart from me, ye that work iniquity. In the same way that a man of truth, who disdains to sin by a falsehood, is said not to know how to lie, not in being ignorant if he had the will to lie, but in disdaining to tell a falsehood, from love of truth. What then is it to say to Satan, Whence comest thou? but to condemn his ways, as though unknown. The light of truth then knows nought of the darkness, which it reproves; and the paths of Satan, which as a judge it condemns, it is meet that it should inquire after as though in ignorance of them. Hence it is that it is said to Adam in his sin by his Creator's voice, Adam, where art thou? For Divine Power was not ignorant to what hiding place His servant had fled after his offence, but for that He saw that he, having fallen in his sin, was now as it were hidden under sin from the eyes of Truth, in that He approves not the darkness of his error, He knows not, as it were, where the sinner is, and both calls him, and asks him, saying, Adam, where art thou? hereby, that He calls him, He gives a token that He recalls him to repentance; hereby, that He questions him, He plainly intimates that He knows not sinners, that justly deserve to be damned, Accordingly the Lord never calls Satan, but yet He questions him, saying, Whence comest thou? without doubt because God never recalls the rebel spirit to repentance, but in not knowing his paths of pride, He condemns him; therefore while Satan is examined concerning his way, the elect Angels have not to be questioned whence they come, since their ways are known to God in so much as they are done of His own moving, and whilst they are subservient to His will alone, they can never be unknown to Him, in so far as, by His approving eye, it is Himself from Whom and before Whom they are done. It follows, Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. The toilsomeness of labour is wont to be represented by the round of circuitous motion, Accordingly Satan went toiling round about the earth, for he scorned to abide at peace in the height of heaven; and whereas he intimates that he did not fly, but that he walked, he shews the weight of sin, by which he is kept down below. Walking then up and down, he went to and fro in the earth, for tumbling down from that his soaring in spiritual mightiness, and oppressed by the weight of his own wickedness, he came forth to his round of labour. For it is for no other reason that it is said of his members also by the Psalmist, The wicked walk on every side; for while they seek not things within, they weary themselves with toiling at things without.”

“There is a difference then between the things which are done through the good angels and 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. One should note that to speak can be taken in two ways for sometimes it refers to the interior concept of the heart; 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 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. 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, 1 Peter says, "Your adversary the devil prowls about like a roaring lion seeking someone to devour." (5:8) This prowling about fittingly shows his craftiness as the straight way shows simple justice. For the straight (right) line is "that whose mean does not exceed the extremes." Because therefore the action of the just does not diverge from its principle which is the will and from its intended end, straightness (rightness) 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 Psalm 11 says, "The impious are prowling about." (v.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 in 2 Cor., "I will live in them and walk along with them." (6:16) 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.”

“HISTORICAL INTERPRETATION This point, viz, that blessed Job is by the voice of God called a perfect and an upright man, one that feareth God, and escheweth evil, having explained above minutely and particularly, we forbear to rehearse what we have said, lest while we go over points that have been already examined, we should be slow in coming to those which have not. This then requires our discreet consideration, how it is either that the Lord is said to speak to Satan, or that Satan is said to answer the Lord, for we must make out what this speaking means. For neither by the Lord Who is the supreme and unbounded Spirit, nor by Satan, who is invested with no fleshly nature, is the breath of air inhaled by the bellows of the lungs, after the manner of human beings, so that by the organ of the throat it should be given back in the articulation of the voice; but when the Incomprehensible Nature speaks to an invisible nature, it behoves that our imagination rising above the properties of our corporeal speech should be lifted to the sublime and unknown methods of interior speech. For we, that we may express outwardly the things which we are inwardly sensible of, deliver these through the organ of the throat, by the sounds of the voice, since to the eyes of others we stand as it were behind the partition of the body, within the secret dwelling place of the mind; but when we desire to make ourselves manifest, we go forth as though through the door of the tongue, that we may shew what kind of persons we are within. But it is not so with a spiritual nature, which is not a twofold compound of mind and body. But again we must understand that even when incorporeal nature itself is said to speak, its speech is by no means characterized by one and the same form. For it is after one method that God speaks to the Angels, and after another that the Angels speak to God; in one manner that God speaks to the souls of Saints, in another that the souls of Saints speak to God; in one way God speaks to the devil, ill another the devil speaks to God. For because no corporeal obstacle is in the way of a spiritual being, God speaks to the holy Angels in the very act of His revealing to their hearts His inscrutable secrets, that whatsoever they ought to do they may read it in the simple contemplation of truth, and that the very delights of contemplation should be like a kind of vocal precepts, for that is as it were spoken to them as hearers which is inspired into them as beholders. Whence when God was imparting to their hearts His visitation of vengeance upon the pride of man, He said, Come, let us go down, and there confound their language. He saith to those who are close about Him, Come, doubtless because this very circumstance of never decreasing from the contemplation of God, is to be always increasing in the contemplation of Him, and never to depart from Him in heart, is as it were to be always coming to Him by a kind of steady motion. To them He also says, Let us go down, and there confound their language. The Angels ascend in that they behold their Creator; the Angels descend in that by a strict examination they put down that which exalts itself in unlawful measure. So then for God to say, Let us go down, and confound their speech, is to exhibit to them in Himself that which would be rightly done, and by the power of interior vision to inspire into their minds, by secret influences, the judgments which are fit to be set forth. It is after another manner that the Angels speak to God, as in the Revelation of John also they say, Worthy is the Lamb that was slain to receive power, and riches, and wisdom; for the voice of the Angels in the praises of God is the very admiration itself of inward contemplation. To be struck dumb at the marvels of Divine goodness is to utter a voice, for the emotion of the heart excited with a feeling of awe is a mighty utterance of voice to the ears of a Spirit that is not circumscribed. This voice unfolds itself as it were in distinct words, while it moulds itself in the innumerable modes of admiration. God then speaks to the Angels when His inner will is revealed to them as the object of their perception; but the Angels speak to the Lord when by means of this, which they contemplate above themselves, they rise to emotions of admiration. In one way God speaks to the souls of Saints, in another the souls of Saints speak to God; whence too it is again said in the Apocalypse of John, I saw under the altar the souls of them that were slain for the word if God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? Where in the same place it is added, And white robes were given unto every one of them, and it was said unto them that they should rest for a little season, until their fellowservants also and their brethren that should be killed as they were should be fulfilled; for what else is it for souls to utter the prayer for vengeance, but to long for the day of final Judgment, and the resurrection of their lifeless bodies? For their great cry is their great longing; for everyone cries the less, the less he desires; and he utters the louder voice in the ears of an uncircumscribed Spirit in proportion as he more entirely pours himself out in desire of Him, and so the words of souls are their very desires. For if the desire were not speech, the Prophet would not say, Thine ear hath heard the desire of their heart; but as the mind which beseeches is usually affected one way and the mind which is besought another, and yet the souls of the Saints so cleave to God in the bosom of their inmost secresy, that in cleaving they find rest, how are those said to beseech, who it appears are in no degree at variance with His interior will? How are they said to beseech, who, we are assured, are not ignorant, either of God's will or of those things which shall be? Yet whilst fixed on Himself they are said to beseech any thing of Him, not in desiring aught that is at variance with the will of Him, Whom they behold, but in proportion as they cleave to Him with the greater ardour of mind, they also obtain from Him to beseech that of Him, which they know it is His will to do; so that they drink from Him that which they thirst after from Him. And in a manner to us incomprehensible as yet, what they hunger for in begging, they are filled withal in foreknowing; and so they would be at variance with their Creator's will, if they did not pray for that which they see to be His will, and they would cleave less closely to Him, if when He is willing to give, they knocked with less lively longing. These receive the answer spoken from God, Rest yet for a little season, till your fellowservants and your brethren be fulfilled. To say to those longing souls, rest yet for a little season, is to breathe upon them amid their burning desires, by the very foreknowledge, the soothings of consolation; so that both the voice of the souls is that desire which through love they entertain, and God's address in answer is this, that He reassures them in their desires with the certainty of retribution. For Him then to answer that they should await the gathering of their brethren to their number, is to infuse into their minds the delays of a glad awaiting, that while they long after the resurrection of the flesh, they may be further gladdened by the accession of their brethren who remain to be gathered to them. It is in one way that God speaks to the devil, and in another that the devil speaks to God, For God's speaking to the devil is His rebuking his ways and dealings with the visitation of a secret scrutiny, as it is here said, Whence comest thou? But the devil's answering Him, is his being unable to conceal any thing from His Omnipotent Majesty; whence he says, From going to and fro in the earth, and from walking up and down in it. For it is as it were for him to say what he had been doing, that he knows that he cannot hide his doings from the eyes of That Being. But we must understand that, as we learn in this place, God has four ways of speaking to the devil, and the devil has three ways of speaking to God, God speaks to the devil in four modes, for He both reprehends his unjust ways, and urges against him the righteousness of His Saints, and lets him by permission try their innocence, and sometimes stops him that he dare not tempt them, Thus he rebukes his unjust ways, as has been just now said, Whence camnest thou? He urges against him the righteousness of His own elect, as He saith, Hast thou considered My servant Job, that there is none like him in all the earth? He allows him by permission to put their innocence to the test, as when He says, All that he hath is in thy power. And again He prevents him from tempting, when He says, But upon himself put not forth thy hand. But the devil speaks to God in three ways, either when he communicates to Him his dealing, or when he calumniates the innocence of the elect with false charges, or when he demands the same innocence to put it to trial. For he communicates his ways who says, From going to and fro in the earth, and from walking up and down in it. He calumniates the innocence of the elect, when he says, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about all his house, and about all that he hath on every side? He demands the same innocence to be subjected to trial, when he says, But put forth Thine hand now and touch all that he hath and he will curse Thee to Thy face. But God's saying, Whence comest thou? is His rebuking by virtue of His own goodness that one's paths of wickedness. His saying, Hast thou considered My servant Job, that there is none like him in all the earth? is His making the elect, by justifying them, such as a rebel angel might envy. God's saying, All that he hath is in thy power, is, for the probation of the Saints, His letting loose upon them that assault of the wicked one, by the secret exercise of His power. God's saying, Only upon himself put not forth thine hand, is His restraining him from an excessive assault of temptation, even in giving him permission. But the devil's saying, From going to and fro in the earth, and from walking up and down in it, signifies His inability to conceal from His unseen eyes the cunning of his wickedness. The devil's saying, Doth Job fear God for nought? is his complaining against the just within the hiding places of his own thoughts, his envying their gains, and from envy searching out flaws for their condemnation. The devil's saying, Put forth Thine hand now and touch all that he hath, is his panting with the fever of wickedness to afflict the just. For in that through envy he longs to tempt the just, he seeks as it were by entreaty to put them to the test. Now then, as we have briefly described the methods of inward speaking, let us return to the thread of interpretation, which has been slightly interrupted. The point has been already discussed in the foregoing discourse, that the devil proposed a contest not with Job but with God, blessed Job being set between them as the subject of the contest; and if we say that Job amid the blows erred in his speech, we assert what it is impious to imagine, that God was the loser in His pledge. For, lo, here also it is to be remarked, that the devil did not first beg the blessed Job of the Lord, but the Lord commended him to the contempt of the devil; and unless He had known that he would continue in his uprightness, He would not assuredly have undertaken for him. Nor would He give him up to perish in the temptation, against whom, before the temptation was sent, those firebrands of envy were kindled in the tempter's mind from God's own commendations.”

“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. 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. 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 they try to ruin that life with false judgments, as the Apostle Paul shows in 2 Cor., "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." (2:15) 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." (4:16) Therefore the Lord says to Satan, "Have you considered my servant Job, etc.", as if to say: You prowl about and run through the earth, but you can consider my servant Job and wonder at his virtue.”

“Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing.”

“HISTORICAL INTERPRETATION But the old adversary, when he fails to discover any evil of which he might accuse us, seeks to turn our very good points into evil, and being beaten upon works, looks through our words for a subject of accusation; and when he finds not in our words either ground of accusation, he strives to blacken the purpose of the heart, as though our good deeds did not come of a good mind, and ought not on that account to be reckoned good in the eyes of the Judge. For because he sees the fruit of the tree to be green even in the heat, he seeks as it were to set a worm at its root. For he says, Doth Job fear God for nought? Hast Thou, not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in, the land. As if he said in plain terms, 'What wonder is it, if he who has received so many blessings upon earth should behave without offence in return for them? He would then be really innocent, if he continued good in adversity; but why is he to be called great, whose every work has its recompense attending upon him, in all this abundance of good things?' For the crafty adversary, when he bethinks himself that the holy man had acted well in prosperity, hastens by means of adversity to prove him guilty before the Judge. Whence it is well said by the voice of the Angel in the Apocalypse, The accuser of our brethren is cast down, which accused them before God day and night. Now holy Scripture is often used to set the day for prosperity, and the night for adversity. Accordingly he ceases not to accuse us by day and by night; forasmuch as he strives to shew us to be chargeable one while in prosperity, another while in adversity. In the day he accuses us, when he slanders us that we abuse our good fortune; in the night he accuses us, when he shews that we do not exercise patience in adversity; and therefore because no strokes had as yet touched blessed Job, he was as it were still wholly without that whereof he might be able to accuse him by night, but because in prosperity he had thriven in a great holiness, he pretended that it was in return for his good fortune that he had done well, lying in the crafty assertion, that he did not keep his substance for the profit of the Lord, but that he served the Lord for the profit of his substance. For there are some who, to enjoy God, deal with this life like stewards, and there are some who to enjoy this life would make use of God by the bye. When then he describes the gifts of Divine bounty, he thinks to make light of the acts of the resolute doer, that he might impeach the heart of him as though on the score of secret thoughts, whose life he was unable to reprove on the score of works; falsely asserting that whatever outward innocence of life there might be, was in compliance not with the love of God, but with his longing after temporal prosperity. And so knowing nothing of the powers of blessed Job, and yet being well aware that everyone is most truly tried by adversity, he demands him for trial, that he who throughout the day of prosperity had walked with unfailing foot, at least in the night of adversity might stumble, and by the offence of impatience might be laid low before the eyes of his commender.”

“Perverse men, whose prince is Satan who here acts 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.”

“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 with a wall?" that is, have you not protected him like a hedge or wall protects, and "him" as to his person, "his house" as to his family and children; "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.”

“"[God's] hand" must be understood in a variety of ways. It is either the power that punishes or serves punishment, usually referred to in the Scripture as "tools of wrath," or the protecting and guarding power in the Scripture, "No one can snatch them out of the Father's hand." Even the Son can be shielded by the hand which protects and supports those who are under it, in accordance with the word, "The right hand of the Lord [has] exalted [me]; the right hand of the Lord acts valiantly." The quoted words prove that no one is tempted without God's permission. For God says, "See, I have given everything into your hand." But in order to show that this permission is given [only] with restrictions, it is added, "Only do not stretch out your hand against him." Thus afflictions occur neither due to fate nor arbitrarily but due to God's permission, in order—as mentioned in the beginning—to proclaim Job's virtue, but sometimes for other reasons, concerning which we will speak later on.”

“[Satan] himself willed and desired to receive power over Job, but he did not dare to say so. "But you," he says, "stretch out your hand." Then, so that he may not say, "you indulgently struck him as though he was a household servant," God does not do that which the devil asked. Certainly God could, in doing that, justify himself by saying, "I did what you wanted; it is you who told me to touch him."”

“HISTORICAL INTERPRETATION When Satan has a desire to tempt the holy man, and yet tells the Lord that He must put forth His hand against him, it is very deserving of notice that even he, who is so especially lifted up against the Maker of all things, never claims to himself the power to strike; for the devil knows well that he is unable to do any thing of himself, for neither in that he is a spirit does he subsist by himself. Hence it is that in the Gospel, the legion, which was to be cast out of the man, exclaimed, If Thou cast us out, suffer us to go away into the herd of swine; for what wonder is it if he, who could not by his own power enter into the swine, had no power without the Creator's hand to touch the holy man's house? But we must know that the will of Satan is always evil, but his power is never unjust, for his will he derives from himself, but his power he derives from God. For what he himself unrighteously desires to do, God does not allow to be done except with justice. Whence it is well said in the book of Kings, the evil spirit of God came upon Saul. You see that one and the same spirit is both called the Lord's spirit and an evil Spirit; the Lord's, that is, by the concession of just power, but evil, by the desire of an unjust will, so that he is not to be dreaded, who has no power but by permission; and, therefore, that Power is the only worthy object of fear, which when It has allowed the enemy to vent his rage, makes even his unjust will serve the purpose of a just judgment. But he requires that His hand should be put forth a little; they being external things, of which he seeks the hurt. For Satan even does not consider himself to accomplish much, unless he inflicts a wound in the soul, that by so smiting he may bring one back from that country, from which he lies far removed, laid prostrate by the weapon of his own pride. But why is it that he says, if he have not blessed Thee to Thy face? We look, it means, toward that we love, but that we would be quit of, we turn away our face from it. What then is the face of God, unless the regard of His favour is set before us to be understood? Accordingly he says, But put forth Thine hand a little, and touch all that he hath, and he will curse Thee to Thy face. As if he had said in plain words, Withdraw the things which Thou hast given him, for if he lose Thy gifts, he will no longer seek the regard of Thy favour, when his temporal good things are taken away. For if he no longer has the things in which he takes delight, he will despise Thy favour even to cursing Thee. By which crafty address The Truth Whom he challenges is in no wise overcome; but that is permitted the enemy to his own undoing, which may be reckoned to the faithful servant for the increase of his reward.”

“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 comes 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 (benedixerit) you to your face," i.e. curse you openly. 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, i.e. openly. The expression, "If he does not bless (benedixerit) you to your face," can be understood in another way, so that it 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.”

“HISTORICAL INTERPRETATION We should mark in the Lord's words the dispensations of heavenly pity, how He lets go our enemy, and keeps him in; how He looses, and yet bridles him. He allows him some things for temptation, but withholds him from others. All that he hath is in thy hand, only upon himself put not forth thine hand. His substance He delivers over, but still He protects his person, which notwithstanding after a while He designs to give over to the tempter; yet He does not loose the enemy to every thing at once, lest he should crush His own subject by striking him on every side. For whenever many evils betide the elect, by the wonderful graciousness of the Creator they are dealt out by seasons, that what by coming all together would destroy, may when divided be borne up against. Hence Paul says, God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Hence David says, Examine me, O Lord, and prove me. As if he said in plain words, 'first examine my powers, and then, as I am able to bear, let me undergo temptation.' But this that is said, Behold, all that he hath is in thy power, only upon himself put not forth thine hand, is also capable of another sense, viz. that the Lord knew well, indeed, that His soldier was brave, yet chose to divide for him his contests with the enemy, that, though victory should in every case be sure to that staunch warrior, yet that from one conflict first the enemy might return to the Lord defeated, and that then he might grant him another encounter to be again worsted, so that his faithful follower might come forth the more incomparable conqueror, in proportion as the vanquished foe had repaired his forces again for fresh wars with him. It follows, So Satan went forth from the presence of the Lord. What is this, that Satan is said to go forth from the presence of the Lord? For how is it possible to go forth from Him, Who is every where present? Whence it is that He says, Do not I fill heaven and earth? Hence it is written concerning His Spirit, For the Spirit of the Lord filleth the world. Hence it is that His Wisdom saith, I alone compassed the circuit of heaven. Hence it is that the Lord says again, The heaven is My throne, and the earth is My footstool. And again it is written of Him, He meteth out heaven with the span, and comprehended the dust of the earth in a measure, for He abides both within and without the seat, whereon He rules. By His 'meting out heaven with a span, and comprehending the earth in a measure,' He is shewn to be Himself on every side beyond the circuit of all things which He has created. For that which is enclosed within is from without held in by that which encloseth it. By the throne, therefore, whereon He is seated, it is meant that He is within and above; by the 'measure,' wherewith, 'He comprehends,' He is represented to be beyond and beneath; for whereas the same Being abides within all things, without all things, above all things, beneath all things, He is both above by virtue of His Dominion, and beneath by virtue of His Upholding; without, by His Immensity, and within, by His Subtlety; ruling from on high, holding together from below; encompassing without, penetrating within; not abiding by one part above, by another beneath, or by one part without, and by another part within, but One and the Same, and wholly every where, upholding in ruling, ruling in upholding; penetrating in encompassing, encompassing in penetrating; whence He ruleth from above, thence upholding from beneath, and whence He enfoldeth from without, thence filling up within; ruling on high without disquietude, upholding below without effort; within, penetrating without attenuation, without, encompassing without expansion. So that He is both lower and higher, without place; He is wider without breadth; He is more subtle without rarity. Whither then is there any 'going forth' from Him, Who being through the bulk of a body no where present, is through a Substance unlimited no where absent? Still, so long as Satan, kept down by the power of His Majesty, was unable to execute the longing of his wickedness, he, as it were, stood in the presence of the Lord, but he 'went forth' from the presence of the Lord, because, being freed from above from the pressure of an inward withholding, he went to the execution of his desire. He went forth from the presence of the Lord, forasmuch as his evil will, long bound by the fetters of a severe control, did at length proceed to fulfilment. For, as has been said, whilst that which he desired he had no power to fulfil, in a manner, he 'stood in the presence of the Lord,' because the Supreme Providence restrained him from the execution of his wickedness, but 'he went forth from His presence,' because in receiving the power to tempt, he arrived at the goal, at which his wickedness aimed.”

“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 that 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." 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. After the cause of 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.”

“The day of trial is chosen by the devil in order that he may now overwhelm the holy Job with the variety of damages and afflictions. For previously, after offering the sacrifices, by having his meals in the circle of his children, Job could be safe in God's protection. It was not without meaning that on the day of the theft of the oxen and donkeys mention was also made of what happened to the children as they were eating together. This was to show that all the misfortunes, by which the soul of the righteous man was to be crushed, happened simultaneously.”

“HISTORICAL INTERPRETATION We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe.”

“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. 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." (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.”

“HISTORICAL INTERPRETATION But we should observe the craft with which the losses that were inflicted by him are themselves related; for it is not said, 'the oxen have been carried off by the Sabeans,' but 'the oxen, which have been carried away, were ploughing,' with the view doubtless that by mention of the profit of their labour, his cause for sorrow should be increased; for the same reason also among the Greeks it is not only asses, but asses with young, that are reported to have been taken away, that while such insignificant animals might less hurt the mind of the hearer from their value, they might from their productiveness inflict the sorer wound; and as misfortunes afflict the mind the more in proportion as, being many in number, they are also suddenly announced, the measure of his woes was enlarged even through the junctures at which the tidings arrived.”

“"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.”

“It is remarkable how the news from the second [messenger] increases Job's pain. "Fire fell from heaven," he says, "and burned up the sheep and the servants, and consumed them." Even if Job thoroughly knew the teachings of the truth and understood that afflictions did not occur without God's permission, the incident still brought him great suffering for the people's sake. They were confused by what occurred. It was as if God had turned against Job. That the intruders during the attack took the cattle and killed the servants could be interpreted by the less intelligent as if the intruders were simply acting in accordance with the hostile customs of battle. They had attacked and behaved in that way due to lack of discipline and hate. Therefore [one might conclude] that the event was not sent from God. But when the fire that had fallen from heaven was reported, one might have feared that the weak would believe that virtue was nothing admirable, if God even punishes the one who possesses it. Yet even during this incident the holy man did not fall down but focused his entire attention on God's work.”

“Who is "the fire"? The enemy himself, about whom David said, "You will throw burning coals at them." In fact, he could not, as some people believe, cast thunderbolts, nor brandish lightning, nor set in motion any element. Therefore it is the devil in the semblance of fire who fell on the herds of sheep, with the intention of forcing Job to blaspheme God, as if it were he, who from heaven had destroyed the riches of the righteous.”

“HISTORICAL INTERPRETATION Lest the loss of his property might not stir up sufficient grief at the hearing, he urges his feelings to exceed by the very words of the messengers. For it is to be remarked how craftily it is said, the fire of God, as though it were said, thou art suffering the visitation of Him, Whom thou desiredst to appease by so many sacrifices: thou art undergoing the wrath of Him, in Whose service thou didst daily weary thyself! For in signifying that God, Whom he had served, had brought upon him his misfortunes, he mentions a sore point on which he may break forth; to the end that he might recall to mind his past services, and reckoning that he had served in vain, might be lifted up against the injustice of the Author. For the godly mind, when it finds itself to meet with crosses from the hands of man, finds repose in the consolations of Divine favour; and when it sees the storms of trial gather strength without, then seeking the covert of trust in the Lord, it takes refuge within the haven of the conscience. But that the cunning adversary might at one and the same moment crush the bold heart of the holy man, both by strokes from man and by despair in God, he both brought tidings at first that the Sabeans had made an irruption, and announced immediately afterwards that the fire of God had fallen from heaven, that he might as it were shut up every avenue of consolation, whereas he shews even Him to be against him, Who might have solaced his spirit amidst his adversities; so that considering himself in his trials to be on every side forsaken, and on every side in a strait, he might burst into reviling with so much the more hardihood as he did it in the greater desperation.”

“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."”

“Therefore we cannot consider these blows as coming directly from God. The devil amplifies the tragedy, as seen in the variety of the announced calamities. But, since Job was pious, he probably said, "It is God who strikes. Hence it is necessary to be patient." The devil then argues. "Look!" the devil says. Consider what kind of men attack you. It is not only God who is fighting against you. Contemplate the great power of the devil and the way he has armed such numerous hordes. The devil has clothed himself in appearances. Even if you do not believe in the reality of divine judgment, you can see his ability to give demonic powers a visible form, even when he cannot create these powers.”

“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."”

“HISTORICAL INTERPRETATION He who is not laid low by one wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire from heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his servants, and the fury of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the comers of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir up the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elements into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into storms, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that they should be many in number; he obtained that they should come suddenly. Now the first time that he brought bad tidings he inflicted a wound upon his yet peaceful breast, as upon sound members; but when he went on smiting the stricken soul, he dealt wound upon wound, that he might urge him to words of impatience. But we should observe with what craftiness the ancient foe busied himself to break down the patience of the holy man, not so much by the loss of his substance as by the very order of the announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the losses of his property of slight importance, if he heard of them when now childless, and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, considering that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space. Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declared above that feasts can scarcely be gone through without transgression. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict of temptations it is placed, which throws off restraint in a sense of security. In the eldest brother's day then he overwhelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the carelessness of the elder ones.”

“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 for this reason 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, which shows the wind proceeded by divine will and so 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." 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?" (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 words may be more elegantly understood of evil and sin in this way: Naked was I formed from the earth at the beginning, as if from a mother's womb. Naked to the earth shall I also depart—naked not of possessions, for that would be a trivial and common thing; rather, naked of evil and sin and of the unsightly shape which follows those who have led bad lives. Obviously all of us human beings are born naked and again are buried naked, swathed only in grave clothes. For God has provided for us another life, and made the present life the way for the course which leads to it. He appoints the supplies derived from what we possess merely as provisions for the way. And when we come to the end of this way, the wealth, consisting of the things which we possessed, journeys no farther with us. For not a single thing that we possess is properly our own. We are properly owners of only one possession, that is, godliness. Death will not rob us of this when it overtakes us. It will, however, throw out everything else, although it will do so against our will. For it is for the support of life that we all have received what we possess; and after enjoying merely the use of it, each one departs, obtaining from life what amounts to a brief memento. For this is the end of all prosperity; this is the conclusion of the good things of this life. It is only right, then, that the infant upon opening its eyes after issuing from the womb, immediately begins with crying, not with laughter. For it weeps, as if bewailing life, at whose hands from the outset it tastes of deadly gifts. For immediately on being born its hands and feet are swaddled; and swathed in bonds, it begins nursing. O introduction to life, precursor to death! The child has but entered on life, and immediately there is put upon it the clothing of the dead; for nature reminds those that are born of their end. This is also why the child, on being born, wails, as if crying plaintively to its mother. Why, O mother, did you bring me out into this life in which prolongation of life is progress to death? Why have you brought me into this troubled world, in which, on being born, swaddled bands are my first experience? Why have you delivered me to such a life as this, in which both a pitiable youth wastes away before old age, and old age is shunned as under the doom of death? Dreadful, O mother, is the course of life, which has death as the goal of the runner. Bitter is the road of life we travel, with the grave as the wayfarer's inn. Perilous the sea of life we sail, for it has Hades as a pirate to attack us. Humankind alone is born in all aspects naked, without a weapon or clothing born with it. This does not mean you are inferior to the other animals, but the nakedness and the fact you bring nothing with you are designed to produce thought. That thought, in turn, may bring out dexterity, expel sloth, introduce the arts for the supply of our needs, and beget a variety of ingenuity. For, naked, human beings are full of contrivances, being pricked on by their necessity, as by a goad, to figure out how to escape rains, how to elude cold, how to fence off blows, how to till the earth, how to terrify wild beasts; how to subdue the more powerful of them. Wetted with rain, they conceive of a roof; having suffered from cold, they invent clothing; being struck, they constructed a breastplate; their hands bleeding with the thorns in tilling the ground, they avail themselves of the help of tools; in their naked state liable to become a prey to wild beasts, they discovered from their fear an art which frightened the very thing that frightened them. Nakedness begat one accomplishment after another, so that even their nakedness was a gift and benevolence. Accordingly, Job also being made naked of wealth, possessions, of the blessing of children, of a numerous offspring, and having lost everything in a short time, uttered this grateful explanation: "Naked came I out of the womb, naked also I shall depart thither," to God and to that blessed lot and rest.”

“The text means that Job was not covered with crimes and evil deeds and would have returned "naked," that is, pure and innocent to "his mother's womb." He was so firm in his holy frankness that you may easily imagine he had never turned aside from righteousness nor would have ever passed from virtue to vice in the future.”

“Be perfectly assured of this, that though the reasons for what is ordained by God are beyond us, yet always what is arranged for us by him who is wise and who loves us is to be accepted, be it ever so grievous to endure. He himself knows how he is appointing what is best for each and why the terms of life that he fixes for us are unequal. There exists some reason incomprehensible to us why some are sooner carried far away from us, and some are left a longer while behind to bear the burdens of this painful life. So we should always adore his lovingkindness and not express discontent, remembering those great and famous words of the great athlete Job, when he had seen ten children at one table, in one short moment, crushed to death, "The Lord gave and the Lord has taken away." As the Lord thought good so it came to pass. Let us adopt those marvelous words. At the hands of the righteous Judge, those who demonstrate similar good deeds shall receive a similar reward. We have not lost the boy; we have restored him to the Lender. His life is not destroyed; it is changed for the better. He whom we love is not hidden in the ground; he is received into heaven. Let us wait a little while, and we shall be once more with him. The time of our separation is not long, for in this life we are all like travelers on a journey, hurrying on to the same shelter. While one has reached his rest, another arrives, another hurries on, but one and the same end awaits them all. He has outstripped us on the way, but we shall all travel the same road, and the same hostel awaits us all.”

“Do not believe, dear brothers, that Job's gesture indicates a defeat. It is, above all, a sign of victory. Indeed, if he had done nothing, he would have appeared to be insensitive. Job actually demonstrates himself to be altogether wise, fatherly and pious. What damage did he suffer? He grieves not only for the loss of his children and his cattle but also for the way they died. Who would have not been shattered by such events? Which man of steel would have not been affected? Paul himself often expressed his tearful reaction to events, "What are you doing weeping and breaking my heart?" We should admire Paul's response. In the same way, Job also deserves to be admired because, in spite of the emotion that pushed him to make that moving gesture, he does not speak a single inappropriate word.”

“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. 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 in 1 Thessalonians, "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." (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.”

“Those who lost all their worldly possessions in the sack of Rome, if they owned their possessions as they had been taught by the apostle who himself was poor without, but rich within—that is to say, if they used the world as though not using it—they could say in the words of Job, heavily tried but not overcome, "Naked I came out of my mother's womb, and naked shall I return. The Lord gave, and the Lord has taken away; as it pleased the Lord, so it has happened: Blessed be the name of the Lord." Like a good servant, Job counted the will of his Lord his greatest possession and through obedience to that will his soul was enriched. It didn't grieve him while he was still alive to lose those goods which he was shortly going to have to leave at his death. But as to those feebler spirits who, though they cannot be said to prefer earthly possessions to Christ, still hang on to them with a somewhat moderate attachment to them, they have discovered by the pain of losing these things how much they were sinning in loving them. For their grief is of their own making. In the words of the apostle quoted above, "They have pierced themselves through with many sorrows." For it was well that they who had so long despised these verbal admonitions should receive the teaching of experience. For when the apostle says "They that will be rich fall into temptation," and so on, what he blames in riches is not the possession of them but the desire for them. For elsewhere he says, "Charge those who are rich in this world not to be high-minded or trust in uncertain riches but in the living God, who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." They who were making such a use of their property have been consoled for light losses by great gains, and have had more pleasure in those possessions which they have securely laid past, by freely giving them away, than grief in which those they entirely lost by an anxious and selfish hoarding of them. For nothing could perish on earth except what they would be ashamed to carry away from the earth. Our Lord's injunction runs, "Do not lay up treasures for yourselves on earth, where moth and rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break through or steal: for where your treasure is, there will your heart be also." And they who have listened to this injunction have proved in the time of tribulation how well they were advised in not despising this most trustworthy teacher and most faithful and mighty guardian of their treasure. For if many were glad that their treasure was stored in places which the enemy chanced not to light upon, how much better founded was the joy of those who, by the counsel of their God, have fled with their treasure to a citadel which no enemy can possibly reach!”

“Now it may be thought that it is a great thing for a man to sell everything that he hath, and to give it to the poor, and to go forth from the world like an apostle, and yet it is natural, and it is that creation into which we enter at our first birth, and the first man also was thus created. And for this reason Job also, when everything that he had was taken away from him, and he was stripped of possessions and heirs, mitigated the violence of his suffering by his speech, saying, "Naked came I forth from my mother's womb, and naked will I return. What hath come upon me except that condition in which I came forth from the womb?" For that a man should deny himself of everything that he hath, and should appear in the world in his own person only, is still a natural thing, but it is exalted above nature if it come to pass through good will for God's sake, just as when we die in the ordinary way it is a matter of nature, but if we die for God's sake it is martyrdom.”

“HISTORICAL INTERPRETATION Oh! upon how elevated a seat of the counsels of the heart does he sit enthroned, who now lies prostrate on the earth with his clothes rent! For because by the judgment of the Lord he had lost all that he had, for the preserving his patience he brought to mind that time, when he had not as yet those things which he had lost, that, whilst he considers that at one time he had them not, he may moderate his concern for having lost them; for it is a high consolation in the loss of what we have, to recall to mind those times, when it was not our fortune to possess the things which we have lost. But as the earth has produced all of us, we not unjustly call her our mother. As it is written, An heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. Blessed Job then, that he might mourn with patience for what he had lost here, marks attentively in what condition he had come hither. But for the furtherance of preserving patience, with still more discretion he considers, how he will go hence, and exclaims, Naked came I out of my mother's womb, and naked shall I return thither. As though he said, 'Naked did the earth bear me, when I came upon this scene, naked it will receive me back, when I depart hence. I then who have lost what I had indeed given me, but what must yet have been abandoned, what have I parted with that was my own?' But because comfort is not only to be derived from the consideration of our creation, but also from the justice of the Creator, he rightly adds, The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done. The holy man, under trial from the adversary, had lost every thing, yet knowing that Satan had no power against him to tempt him, saving by the Lord's permission, he does not say, 'the Lord hath given, the devil hath taken away,' but the Lord gave, the Lord hath taken away. For perchance it would have been a thing to grieve for, if what his Creator had given him, his enemy had taken from him: but when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. For if we have from Him all that we make use of in our present life, what cause for grief that by His own decree we are made to surrender, of Whose bounty we have a loan? Nor is he at any time an unfair creditor, who while he is not bound to any set time of restitution, exacts, whenever he will, what he lends out. Whereupon it is well added, As it hath pleased the Lord, so is it done; for since in this life we undergo things which we would not, it is needful for us to turn the bias of our will to Him, Who can will nought that is unjust. For there is great comfort in what is disagreeable to us, in that it comes to us by His disposal, to Whom nought but justice is pleasing. If then we be assured that what is just is the Lord's pleasure, and if we can suffer nothing but what is the Lord's pleasure, then all is just that we undergo, and it is great injustice, if we murmur at a just suffering. But since we have heard how the intrepid speaker put forward the vindication of his cause against the adversary, now let us hear how in the end of his speech he extols the Judge with benedictions. It follows, Blessed be the Name of the Lord. See how he concluded all that he felt alight with a blessing on the Lord, that the adversary might both perceive hence, and for his punishment under defeat take shame to himself, that he himself even though created in bliss had proved a rebel to that Lord, to Whom a mortal even under His scourge utters the hymn of glory. But be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Thus blessed Job, when stricken with the loss of his substance and with the death of his children, forasmuch as he turned the force of his anguish into praise of his Creator, exclaiming, The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the Name of the Lord: by his humility, struck down the enemy in his pride, and by his patience, laid low the cruel one. Let us never imagine that our combatant received wounds, and yet inflicted none. For whatever words of patience he gave forth to the praise of God, when he was stricken, he as it were hurled so many darts into the breast of his adversary, and inflicted much sorer wounds than he underwent; for by his affliction he lost the things of earth, but by bearing his affliction with humility, he multiplied his heavenly blessings.”

“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," i.e., to the earth. Sirach speaks in the same vein saying, "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." (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. 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. 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. 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) and so on. 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.”

“When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, 'We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.'”

“"Job did not sin" before God. That is, he was pure from sins committed with his tongue or in his thoughts, and he praised God by means of words in accordance with his thoughts. Actually "he did not charge God with insanity," that is, Job does not accuse the will of God or scorn the economy of the Creator, and he does not perceive insanity in the events that had occurred. He did not believe that the righteous are abandoned into the hands of sinners.”

“HISTORICAL INTERPRETATION Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God foolishly: for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of murmuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does 'charge God foolishly,' who, when the strokes of divine chastisement are fallen upon him, strives to justify himself. For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser?”

“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 something stupid against God," i.e., blasphemy, so that he did not blaspheme concerning divine providence. For stupidity is opposed to wisdom which properly is knowledge of divine things.”