Enarrationes in Job

Origen's Explanatory Notes on Job Chapter 1, Verse 10. Have you not fenced in the things outside him? How do you know that he is fenced in? This adversary of ours, the devil, goes about like a roaring lion, seeking to devour someone. He came also against Job, wishing to do the same things. Later, having received authority, he did these things. And that all things were fenced in, he understood this too from being prevented; wishing to do the things concerning Job, he said: You have fenced in his inner things and his outer things. All things, therefore, insofar as they are not given over to the devil, you have fenced in. Verse 18. While this one was still speaking, another messenger said to Job: While your sons and your daughters were eating and drinking at the house of their elder brother, Verse 19. suddenly a great wind came from the desert, and it touched the four corners of the house, and the house fell upon your children, and they died. But I alone escaped, and I came to report to you. The camels, then, he caused to fall under the horsemen, and the donkeys and the yokes of oxen under those taking them captive; but the sheep he hated. For this reason he brought fire down upon them. But he also plotted against the sons; he was seeking an opportunity to destroy them. If he had found them reading, he would not have touched the house, nor would he have had a place to kill them. If he had found them praying, he could do nothing against them. But when he found the opportunity, he prevailed. What, then, was the opportunity? There was drunkenness, there was a banquet. As for the wind touching the corners of the house, consider that in the broad places of the corners the hypocrites stand and pray.

But everyone who has not set foot upon the straight road makes use of the corners. And a broad corner is abundant and slackened wickedness. CHAPTER 2, VERSE 2. And the Lord said to the devil: Where do you come from? God saw how Satan, put to shame, was distressed. But when, questioning, he sees one acting ignorantly, then he convicts him of doing evil, as he convicted Cain. VERSE 9. But when a long time had passed, his wife said to him. Observe the wickedness. When much time had passed, then she attacks; for then especially is his strength weakened. The things of weakness were doubled, both by the fact that the one bearing it became weaker through the length of time, and by the fact that hope was more given up. And after a little: Let us not, then, look at this, that she is a woman, but at what she advises. This I also exhort people today, not to look to the dignities of persons, but to the character of the advice. She is a woman in order to help, not in order to trip up. VERSE 9. His wife said to him: Until when will you endure? The devil brings on afterward a thing stronger than all the devices that came before. Would that you too had taken this! Would that you had buried it with your children! But some say that the words are not even the wife's, but that he himself, having been molded into her, speaks these things; for the wife of Job was not such a woman; except if someone should say that, overturned by disaster, she became such. And after a little: It is likely that this advice was not the first to occur, but that often he heard many things harsher than these from his wife. Observe the devilish deceit. He thought of Eve. This, he says, brought down the first man; this will also be able to prevail over this man.

But, wretched and foolish woman, having found him weaker than the belly, she sowed her own poison. But do you see this man philosophizing, and rising above nature itself? Loss of money did not bend him, nor untimely death of children, nor inconsolable torture of the body, nor so great a length of time. And do you expect to subdue by words the one who was not captured by circumstances? By the same author. Why do you weaken the athlete? Why do you restrain his hands? When one ought to say, according to the Apostle: A little while, a little while. Verse 9. But I said some word against the Lord, and I die. After she had accurately recounted the tragedy, then she brings forward her shameless advice. And she did not even say to him openly, Blaspheme. For those who give wicked advice do not dare to introduce their counsel uncovered. What are you saying, woman? When one ought to propitiate, when one ought to reconcile, do you rather urge him to provoke? For if God did these things, one ought to entreat him, not blaspheme. And how is it clear that I shall die even if I am loved? But observe how the woman felt about blasphemy. She considered it sufficient to bring death upon her immediately. Verse 10. If we received good things from the hand of the Lord, shall we not endure evil things? For this blessed man, assailed from every side, stood more securely, and receiving countless arrows, did not give way. But he emptied the devil's quiver, yet he himself did not fall, nor was he tripped up. But like the best helmsman, neither when the sea was raging and the waves were stirred up was he overwhelmed, nor when there was calm did he become more slack.

But in each of the two differing conditions of the times he preserved his own skill equally. Neither did wealth puff him up, nor did poverty humble him; nor, when affairs were borne along with the current, was he supine and laid back; nor, when almost his whole household had been overturned and utter destruction had come about, was he thrown into confusion and thereby convicted his own manliness. Let the rich hear, let the poor hear; for the account is useful to both, and the history is profitable for all people, both those in prosperity and those in misfortune. For having handled both kinds of weapons, the champion of piety, the crown-bearer of the inhabited world, set up his trophy in both; and when the demon came against him with every form of war, he arrayed himself against them all, and in all things he was proclaimed victorious. And just as a brave soldier, knowing how to fight by night, to fight at the walls, to fight on foot, to fight at sea, and to shoot with the bow, and to brandish the spear, and with slings and javelins, and by every manner of battle to prevail over his enemies and to conquer everywhere—so indeed also that brave man bore every trial with great manliness: the trial from poverty, from famine, from disease, from pain, from the loss of children, from friends, from enemies, from his wife, from his servants. For there was no human calamity that was not emptied out upon his body. But nevertheless he was raised above all the nets, and became higher than the reeds of the devil. And what is more wonderful, that all things came upon him, and all things in excess, and all things at once. For do not look at this, that he suffered so many things;

But add this also, that it was not little by little, nor at intervals, but all at once and together. Nor is this a small addition to his trials. For of the rest of mankind, no one could be found who endured all things at once; but even if one wrestles with poverty, he nevertheless enjoys health; and if he is beset by both poverty and sickness, yet often he has enjoyed a wife who comforts him in his troubles and becomes a harbor to him. And if he has not enjoyed such a wife, yet not one who gave such destructive counsel, nor one who suddenly destroyed all his children; and if suddenly, yet not by such a manner of death; and if by such a manner of death, yet he had friends to encourage him; and if he did not have encouragers, yet not those who trampled on him; and if those who trampled on him, yet not servants who reproached him; and if those who reproached him, yet not those who spat in his face; and if those who spat in his face, yet he was not beset by such sickness, but enjoyed a house and shelter, and did not sit on a dung heap; and if he sat on a dung heap, yet he had those who extended a hand to him; and if he did not have those who extended a hand, yet not those who trampled on him. But this man endured all these things. Verse 11. Each came from his own country to him—Eliphaz the king of the Temanites, Bildad the tyrant of the Sauchites, Zophar the king of the Minaites. Friendly was your arrival, friendly your exhortation. Eliphaz—

God has scattered me, or, the contempt of my God. Thaiman, their eclipse. Sophar, a mark, or contempt. Baldad, aging, and illustrious. The Sauchaians, their babbling. Verse 11. Now when his three friends heard all the evils that had come upon him, each came to him from his own country. If anyone asks why the friends came after so much time, let him consider first, that they lived in different countries, and that after a very long time many perhaps heard of it, but the strangeness of the misfortune seemed incredible, even that Job sits on a dung heap and unhelped. And they waited to confirm the report through more, or even to send and see whether the things said were also true. In these matters, then, the time was being worn away. In addition to these things, when they learned the truth, being kings and about to go abroad, they had need first to set the affairs of their household in good order, and to appoint those in their place over their subjects. All these things occupied them, and they were delayed. And unless they were certain very dear and righteous men, they would not, leaving their own countries and kingdoms, have come for the visitation, but would have fulfilled the need through others. But it is possible to consider that the delay of their arrival was also a certain divine dispensation. For since together with the conversation of the friends the whole of the contest was also dissolved, when God had given his answer, and had restored and crowned the righteous man, there was a certain divine dispensation, that the friends should be delayed, so that the things of the sickness might be prolonged, and the righteous man, having contended more greatly, might more justly be restored by God. Verse 11.

And they came to him with one accord, to comfort and visit him. Symmachus rendered it thus: For they agreed together, having come, to sympathize with him and console him. Observe also from this, that another interval of time passed, until, having sent word to one another, they made their gathering and arrival at the same place. Verse 12. And having sprinkled dust upon their heads. Verse 13. They sat beside him seven days and seven nights. But the Scripture did not say that they sat by him seven days from morning until evening, nor seven nights from evening until morning. It is clear, then, that sitting by him for the greater part of the day, they withdrew to fulfill necessary needs; and again returning, they sat by him until much of the night, and again departing, they came back at dawn to him. This indeed is characteristic of the most genuine and most sympathetic friends. But the Scripture, using common custom, spoke thus without qualification: They sat beside him seven days and seven nights. Since also when it says that Jacob served fourteen years, and was scorched by the heat of the day and the frost of the night, did he ever not go under a roof? Did he obtain no rest at all in the whole time? To scrutinize these things precisely is therefore idle talk. For, as I said, the Scripture uses common custom. But since some, mocking the Scripture, also from this deride it as false—For how, they say, could they have continued without food and without sleep for so many days?—we were compelled to be drawn along with their untimely narrowness. Chapter 3. But in these things the second chapter has been completed.

Making a preliminary observation about the third, we say that the righteous man does indeed suffer pain, and no one would deny it—for virtue is not among those things that are without feeling, but among those who philosophize amid their passions. Yet, as appears on the surface, he cannot but be most sharply pricked by the blow in the flesh; but as understood in thought, as a righteous and God-loving man seeing some being scandalized at their own sufferings, as though the glory of God were being mocked on his account, if the righteous man endures these things. For indeed when he says, Why have you set me as a target for yourself? he was not himself speaking against God—may it not be! For whom did he have to address? But this is what he means: Why, O Master, is your name blasphemed because of me? He is no less disturbed and dizzy with fear, lest he has undergone abandonment by God more than is fitting. For a God-loving soul is not so punished by anything as by suspecting that it has been abandoned by God; and countless times it chooses death rather than, with pains and such a suspicion, to be reckoned among the living. Now, at the loss of his possessions and the sudden death of his children, we have heard what kind of thanksgiving he uttered, and how he instructed his wife when she had conceived something unseemly about the Master, and what words he spoke after trial and contempt and the sharp suffering, and how none of human misfortunes disturbed him; but when his friends arrived—righteous and sympathetic men—he thought it a good opportunity, seeing their endurance and their love for him, to speak out and make public the pains of his soul, and he speaks in a manner that, historically, is without danger.

For the devil's one aim was to make the righteous man blaspheme God. But he is in no way seen to have done this; rather, he even spoke well of God and sent up words of thanksgiving. He curses the day of his birth and longs for death, for the reasons stated above. But he speaks mysteries with his understanding; he philosophizes about things that have already happened and gives full assurance of what is to come. For such are always the utterances of the holy prophets. But when we come to the words themselves, let us make their meaning clear, with him guiding us toward the interpretation, the one who also strengthened the holy Job for his struggles. Verse 1. After this Job opened his mouth. That a righteous man opens his mouth—one ought not simply attend to what is said in this way, but seek the benefit that comes from the words. For such utterances of the saints are always full of benefit; and when a righteous man opens his mouth, he brings hidden treasures into public view. Therefore also Paul, the vessel of election, when writing says: My mouth is open to you, Corinthians. And concerning the Lord it is written that he opened his mouth and taught. And simply put, that one is testified to open his mouth who was first taught the measures of silence. So then Job also opens his mouth after this—that is, after the great trophy, after those sufferings—not speaking without examination while in great bodily pain, with his tongue outrunning the lawfulness of his understanding, but he is shown to be sober-minded even in his words. And the testimony that he opened his mouth reveals both the calm of his soul and the seemliness of his words. Chapter 19. Verse 1.

How long will you weary my soul? Just as heavy bodies placed upon an animal's body make those who carry them grow weary, so there are certain words that are heavy, which, when someone hears them, make him weary. As if pressed down by a weight, by the force of words that were not spoken well and harshly, or in reproach, by the other two who came with Bildad, Job, feeling as it were the weight of a heavy burden, says, wearied in his soul at what they had said: How long will you weary my soul? And a little later: You see how the Shuhite tyrant has been described beforehand. His words are tyrannical, and when Job heard them, he says: How long will you weary my soul? Nothing else so pierces the soul of a man as a harsh word. Often he has endured the tortures inflicted on the body, but words he has not endured. Yet the perfect athlete, even if he grows weary, nevertheless endures harsh words. For to endure insult is the mark of a great man. Therefore in his own acts of valor the Apostle says: Being reviled, we bless; being persecuted, we endure; being defamed, we entreat. We have become as the refuse of the world, the offscouring of all things, even until now. And a little later he says, then, because of "How long will you weary my soul?" You see? It is Job, whose book contains nothing else especially but his courage and his endurance. But nevertheless he feels the weariness with which he had grown weary from the harsh word of those who had come to visit him. Verse 3: Know only that the Lord has made me thus. Do not think that what you see concerning me has come to me from anywhere else than from God. Fear, therefore.

For the one who brings these things upon me can bring them upon you as well. Verse 3. You speak evil of me; not being ashamed of me, you press upon me. Often a person speaks evil even while doing wrong. But whenever he does not blush, he speaks to that person's face, not reproving nor speaking the truth, but reproaching and insulting. For one must not trample upon those who are being punished by God, but lament and fear. Verse 4. Yes indeed, in truth I have gone astray, and a deceiver lodges with me; to speak a word that one ought not. Then he says by way of supposition: I grant you, as it is assumed, that it is because of these sins that I suffer; ought you, then, to reproach me in this way? And a deceiver lodges with me. Even if by supposition I had done such things as one ought not; even if I were such a person, ought you not, seeing the scourges, the discharges, the worms, the loss of my possessions, to have been ashamed? But you trample upon me all the more, showing me no pity, nor sympathizing with my circumstance. Verse 5. But be silent, because you magnify yourselves against me, and you leap upon me with reproach. You reproach me not moderately, but leaping upon me as it were treading and trampling upon me, you reproach me. Verse 6. And he has raised up his stronghold against me. As it were, I am under a wall of circumstance, a stronghold which I cannot flee, until God shall judge to cast it down. Verse 7. Behold, I laugh at reproach, and I will not speak. This is that: Overcome evil with good. Of the same. Behold, at your reproach I am thought to laugh, not to speak. Chapter 20. Verse 9. If his gifts go up to heaven; and his sacrifice touch the clouds.

If the gifts of the impious man ascend to heaven, if he is lifted up exceedingly, if his sacrifice touches the clouds. Whenever the heretic prays, whenever his sacrifice ascends with lofty speech, whenever he seems to have been established—then he will be destroyed utterly. For his prayer is reckoned to him as sin, and his prayer itself is sin. Verse 7. For when he seems already to have been established, then he will be destroyed utterly. Similarly: But the enemies of the Lord, as soon as they were glorified and exalted, failing as smoke they failed. Verse 7. But those who saw him will say: Where is he? Who are those who saw him? We of the church, who have seen their falls, will say: Where is he? Verse 8. Like a dream that has flown away, he shall not be found. Such people, dreaming and fashioning phantasms, do not fix their mind on the truth, being deceived, and they become like a dream that has flown away, which shall not be found. Verse 10. May lesser men destroy his sons. His sons and disciples, of the one who taught these things. Verse 10. But may his hands kindle pains. His hands, he says, that is, his deeds, will bring upon him punishment. But his hands. Of this impious and erring man, whose prayer is reckoned as sin, whose sacrifice, if it ascends to heaven and touches the clouds, then he is destroyed utterly; his hands will kindle pains; that is, they will pass their life in the utmost pains. And he speaks concerning the sons of the lawless man. Verse 13. The gall of an asp is in his belly. For he has teachings that are not sweet, but the gall of an asp, that is, evil things, the teaching concerning their wine.

For their vine is from the vine of Sodom, and the rest. And after a little: And the gall of the asp is in the belly of the heterodox man, and of the one who is impious in his doctrines, in things contrary to the truth. Verse 15. Wealth gathered unjustly will be vomited up. For what other wealth is gathered unjustly than that which is in their words? For it is gathered unjustly. But the good one will not allow them, having fallen, to have wealth gathered unjustly always in themselves; for he will make them vomit it up. Verse 15. An angel will drag him out of his house. For an angel, by the working and beneficence of God, will drag him out from that house which was built wickedly, which is the assembly of the wicked. For this is his house. But an angel will drag him out of his house. Verse 17. May he not see the milking of nomads. The heterodox man does not see the milking of nomads. And nomads are certain souls pastured under the good Shepherd, who said: I am the door. Through me, if anyone enters, he will be saved. And he will go in and go out and find pasture. Verse 18. Like an unchewed strifnos, unswallowed. Their words and doctrines are strifnos and dense, those things done against God have nothing sweet. Strifnos is a plant, which

It is being roughened by the tongue of the one who chews it. Just as, then, he says, that plant, even if someone should contend exceedingly and chew it with his teeth, he cannot swallow it; so also the one who wishes to enjoy the things of others will carry away no profit from his labors. Verse 20. Therefore his good things shall not flourish. The things he seems to do as good shall not flourish; whenever he seems already to have been fulfilled, he shall be pressed. Verse 20. There is no salvation for him in his possessions. His possessions cannot procure salvation for him. Otherwise. Verse 22. But every necessity shall come upon him, and he shall send upon him the fury of wrath. Verse 22. But every necessity shall come upon him. These things are exhortations for us, that we may withdraw from the things of others. Verse 22. Let pains be poured upon him like rain. Instead of a rainstorm, pains come upon such a man. Verse 24. And he shall by no means be saved from the hand of iron. He does not call iron this perceptible iron, but the most cutting word. Verse 25. And let a dart pass through his body. These darts, having been set on fire, wound him. Verse 25. Unburnable fire shall devour him. We learn some mystery concerning the punishment that is stored up, that we may guard against suffering it. He said that unburnable fire devours the impious man; this fire is not the material fire among us, for it is seen. But that fire is invisible, the fire that comes upon sinners, which burns them within. It is intelligible and punishing. If you wish to take an image of that fire, think for me of the man who is feverish beyond measure and inflamed by fire. You will not find the fire with your eye in him, but it lies beneath and burns up his inward parts.

Thus, burning with fever from his sins, a person is set ablaze. Verse 25. But let the stranger lay waste his house. The one who made war on that people was a stranger and not a sojourner, who laid waste his house, destroying the supposed sanctuary and the city which they said was holy. Verse 27. And let heaven uncover his lawless deeds. In place of: both from God and from heaven the terrors will come upon him. He said these things because Job, having said that he was struck by God, also mentioned that he had been wronged by men. He establishes, then, that all these things were brought upon him because of sin. Verse 27. And let the earth rise up against him. The earth itself rises up against that people. Verse 29. And a possession of the things that belong to him from the bishop. Let one learn who is called bishop here: that God has been called bishop, and the bishops, the good and noble ones, strive in every way to bear his image. And just as the one who imitates a royal image is honored for imitating it well, and is honored also for having adorned it, so blessed is the bishop who has understood the true bishop, and who is zealous for him, and who becomes as God among men, or who has as his bishop the one who makes him truly a bishop in Christ Jesus, to whom be the glory and the might unto the ages of ages. Amen. Chapter 21. Verse 5. Looking upon me, you will be astonished. Say, you wise men, and know why I suffer these things, as though God does not sleep over the sins of men. And you dared to say that I am a sinner, and that I have justly come to these things. Verse 7. But they have grown old also in wealth.

They are not newly rich, but they have spent many years being rich and always increasing their wealth. Verse 8. Their seed is according to the soul. The seed of the righteous man is according to the spirit, for he sows into the spirit and from the spirit reaps eternal life. But the seed of such people is not according to the spirit but according to the soul, the lower part, since the psychic man does not receive the things of the spirit, for they are foolishness to him. Verse 8. But their children are in their eyes. Everything they do, they do to be seen by men. For a person's works are his children. The children of the heterodox are not in the heart, in good thoughts, but in the eyes, to be seen by men. Verse 9. Their houses prosper. Whenever you enter a synagogue of heretics and see there a multitude gathered, observe that their houses prosper. Verse 9. But there is no fear anywhere. They are fearless. They do not fear God; they despise the Godhead, saying such things about God, and they do not fear because they speak about God. Verse 9. And the scourge from the Lord is not upon them. Of the same. If you see a man speaking such things against God, healthy in body, seeing, preserving his senses, and seeming sometimes even to prosper in worldly matters, observe that there has been fulfilled in him, though he is impious, the saying: And the scourge from the Lord is not upon them. Verse 10. Their cow has not miscarried. Of the same. The cow is a farm animal, and it contributes to farming. And they themselves farm. But they farm Sodom and Gomorrah; they farm Egypt. Their cow has not miscarried.

But she too has given birth and borne a child, so that their wicked land may be cultivated. Verse 10. But their pregnant women were preserved, and did not fail. Whatever they conceive, these things they also carry in the womb, conceiving not from the fear of God but from wickedness. Behold, he travailed with iniquity, conceived pain, and brought forth lawlessness. Verse 11. But they remain like eternal sheep. What is the meaning of "they remain like eternal sheep"? Concerning these Christ says: "My sheep hear my voice, and I give them eternal life," and the rest; these are the eternal sheep. Since, then, the heterodox are imitators, and wish to imitate the flock of Christ, ordaining for themselves bishops, presbyters, deacons, teachers, a people, catechumens, imitating the eternal sheep, they fulfill the saying: "But they remain like eternal sheep." They are not eternal sheep, but they remain like eternal sheep. Verse 11. But their children play. Verse 12. Taking up the psaltery and the lyre. Our people take up the psaltery and the lyre, hymning God and glorifying him. But their children, the foolish among them, play, taking up the psaltery and the lyre. Whenever they take up the words of the Old Testament, they play, and they laugh at the oracles of the law and the prophets. Taking up the harmonious things, the psaltery of the law, the lyre of the prophetic, they play with them. Verse 12. And they rejoice at the sound of the psalm.

And they themselves recite the psalms of Valentinus, and they recite the odes of Basilides, and they utter such things, rejoicing in the sound of a psalm. Verse 13. But they slept in the rest of Hades. Not in the rest of heaven, but of Hades they slept. But we pray not to sleep in the rest of Hades, but in the rest of God in the holy heavens, with Christ reigning over us; to whom be the glory and the power unto the ages of ages. Amen. Chapter 22. Verse 2. Is it not the Lord who teaches understanding and knowledge? The things administered by the Holy Spirit ought to be deemed worthy of being written down. Therefore it is written down so that the reader may be benefited from what is read. If, then, the words of the three who came to Job were not useful, so that the reader might receive something from what they said to Job, Providence would not have caused the words of the three to be written down in the book of Job. It is possible, then, to be benefited from his words by looking into the doctrines; but to see the fault of the words concerning one point only, when they accuse Job, thinking that he suffers because of sins committed by him; not seeing that there are also many other causes for what happens to men. Such are the things that are considered to be good or harsh, or whatever anyone wishes to call them. And shortly after: Is it not the Lord who teaches understanding and knowledge? The doctrine is sound: that a true teacher of virtue cannot be a man. For the one who teaches man knowledge, as is also written in the Psalms, is none other than God.

And the Prophet says, "Teach me your statutes," knowing that God is a true and perfect teacher. And God teaches by shining upon the soul of the one who learns from him, and by illuminating the mind with the light, with his true Word. Accordingly, righteous men also teach us, having received a teaching grace. Verse 4. And he will enter into judgment with you. God, making an account of the one who is under his providence, convicts him. And he will enter into judgment with you. We have often said, whenever this doctrine has come up in other words, that God is so loving toward humanity that, even judging us kindly, he permits us to speak to him as one judged together with us, concerning the things we wish. I have therefore used the words from Isaiah: "Come, and let us reason together, says the Lord." For "let us reason together" is of this sort: If you have anything to convict me of, and my providence, as though I had neglected you, as though I had not done what was necessary, say it; and I, whatever I have, will speak, and I will persuade you, condemning you as worthy of condemnation. Verse 5. Is not your wickedness great? With good reason I say that he did not become unjust without cause; since he suffers such things as none of them has fallen into, such great things as you. It is likely that because of the countless number of your offenses, these things have come upon you. By the same author. He did not first name sin, and then wickedness; but seeing the wickedness, the base disposition, and then after this the sins committed from the base disposition, which he said were countless sins. Verse 5. And your sins are countless. Eliphaz supposes this concerning Job. He knew him to be rich, and says:

You were taking pledges from your own brothers, as though they owed and did not owe. For the phrase "You took pledges in vain" means this. Verse 9. "You took pledges from your brothers in vain." By the same author. But he intensifies again another of his sins. Is it ever possible to take garments? Not from a naked man, but from a rich man who has many stored-up clothes to take. Three... indeed, there I took the clothing of many; but not of a naked man, but of a rich man. If, however, someone has one tunic, and I strip him of this tunic on the pretext of demanding what is mine, not having mercy on that naked man, I have taken away the clothing of the naked man. And many such things happen among us, whenever we lend, whenever we come to debtors. Often our debtor is exceedingly poor, unable to repay; and we, having shut up our compassion, become merciless and cruel, not seeing that he feeds a wife and children, and is barely fed from the few obols he earns. We demand bitterly, sometimes even when we have abundance ourselves. These things, then, he says in accusing Job, that he took away the clothing of the naked. Verse 7. "You did not give water to the thirsty to drink; but you deprived the hungry of bread." On the same. Therefore not only to do injustice, but also not to do good, is culpable. All these things are accusations, and truly blameworthy. But they were not true concerning Job, nor was it well said concerning him. By the same author. Such things happen in bitter demands. Sometimes someone has that one loaf; and even if he does not have a whole loaf, we take it away from him, saying, "But you owe." Verse 9. "But you sent widows away empty.

Let us take heed, if a widow enters our house, that we never send her away empty. According to his ability, let each one fill the bosom of the widow. Verse 9. "But you afflicted orphans." By the same author. One must afflict no one, but especially must one spare orphans. For God commanded us to fight on behalf of helpless souls. And more than other people, the poor, widows, and orphans need help. Verse 10. "Therefore snares have encircled you." He calls snares the things that have befallen him, in which he has fallen, and into which his soul is ensnared by the things that have befallen him. Verse 11. "The light has turned to darkness for you." You were in light when your possessions were with you, when your children were around you, when your body was healthy. But now you have descended, as it were, into darkness, into these circumstances. To the same effect. That is, in desolation, and exposed to the open sky, a wanderer, and a fugitive, and without a home. Verse 11. "And sleeping water covered you." The phrase "sleeping water covered you" is of this sort: the opposing activity covered you. Since you were not keeping watch, since you did not sleep. But Scripture knows a certain sleep of sin. Therefore it has commanded us, saying: "Do not give sleep to your eyes, nor slumber to your eyelids, that you may live.

Like a gazelle from the snares, and like a bird from the trap. Verse 12. Does not he who dwells on high see? But you think that God, who dwells in the heights, does not see what is done. Therefore, as one who sees all things, he brings down the proud in mind who are lifted up by a wanton disposition. Verse 12. But those who are carried away by wantonness he has humbled. If anyone is carried away by wantonness, and as it were dragged down by a wanton disposition and action, this one is humbled by God. It is likely, then, since you also have done violence to widows and orphans, and have taken your brothers as pledges without cause—for this reason you have suffered these things, and have been humbled. Verse 13. And you said, What has the Mighty One known? It is likely that you were saying to yourself, What has the Mighty One known? As if to say, Can God know all things? Verse 13. Or will he judge through the darkness? By the same author. God is able to judge even when he has come into winter. Verse 14. And he traverses the circle of heaven. The providence of God goes around. Verse 15. Will you not keep the eternal path? Are you not able to watch the eternal path, along which the providence of God travels? Verse 15. Which righteous men have trodden. By the same author. Righteous men have trodden the eternal path. For they walk along an eternal path, since all things lie before them to do, so as to obtain the age to come. And even if they seem to walk equally, yet the soul itself treads upon eternal paths. Verse 10. Who were seized before their time. Often the righteous have died before their time. For having been perfected in a little while, the righteous has fulfilled long times; for his soul is in the Lord in virtue. Verse 10. A river overflowing—their foundations.

Of the same. What the foundations of the righteous are like. They always advance, they always grow in good things. Verse 18. Who filled their houses with good things. Of the same. He filled the houses of the righteous with good things. I do not understand these houses; but their houses, the houses in the governing faculty, he filled with good things. What good things? Prudence, righteousness, courage, wisdom, those that come from works. That is, to be filled with houses of good things. Verse 19. But the blameless one mocked them. Whom? Or the counsel of the wicked? For example: they wish to teach someone things contrary to the truth, in saying what they say, holding corrupt doctrines. The blameless one, seeing these things, mocks them. Verse 20. And fire shall devour their remnant. Of the same. What has been left over among the wicked, when the former things have died, fire shall devour. Verse 22. And he received from his mouth an utterance. I sought out for myself what the utterance means. And I found in another edition, instead of it, confession. He says, then, rather: Confess concerning your sins; receive from the mouth of God an advocacy with confession; and take up his words from your heart. But Eliphaz said these things, admonishing, as he thought, Job. Verse 23. But if you turn, and humble yourself before the Lord. He admonishes him to turn, thinking that he had suffered these things because he had sinned. Verse 24. And as a rock of a torrent of Sophir. From the place where gold comes to be, it shall come upon you, as it were, your speech shall be varied and good. Verse 25. The Almighty shall then be your helper from enemies.

If you subject yourself, if you confess. Verse 25. But he will restore you clean as silver that has been fired. A sound doctrine, fired, is God. Verse 26. Then you will speak boldly before the Lord. Of the same. If you humble yourself, if you endure what has befallen you, you will speak boldly before the Lord, you will have boldness, as one who has laid aside his sins. Verse 28. On your ways there will be light. Of the same. If you keep my admonition, and turn back and confess. These things, then, were said to Job; but they were not said justly, for he did not sin. But if they are said to us, they are said justly. Verse 28. And he will restore to you a manner of life of righteousness. And to speak simply: he says, all the continuance that is fitting for a righteous deed, so that you may have your deeds bright and glorious. Chapter 23. Verse 2. His hand has become heavy upon my groaning. But if it were possible, he says, for the verdict of the punishments to be borne immediately, one could find him. If only it were possible, he says, to plead and to meet with him, and to learn what were the things he was going to say to me in reply to these things, which I was going to say. Do you see how he obtained what he prayed for? For this has come at the end of the book. I wished to learn what he was going to say to me, and whether he was going to punish me in like manner. But I said these things, not as one condemning injustice. Chapter 24. Verse 1. Their bread was made sweet for the younger. Sweet, he says, to the impious is the feeding of young men, for the sake of being able through them to work their outrages. Chapter 27. Verse 2. As the Lord lives, who has judged me thus.

The devil received authority over Job, and he battered him night and day—first through external things, later through his very body, and after that also through his friends. For when he had tested him through his wife and Job was not conquered, the devil brought three friends—not enemies, not men holding treacherous doctrines, but words of truth, yet not well spoken, nor brought forward at the right time. And the devil planned, through these friends, to make Job utter something against Providence, to act impiously because of his labors, to grow weary because of his pains. But the truly courageous man, the steadfast one—see what he says after the words of the three. When Eliphaz had finished three discourses, and Zophar two discourses—for when these were finished and those men had fallen silent, see what he answers after the preface spoken by him, thus named from the Scripture. What does he answer? Let us attend to the wording. Verse 1. And Job, adding further, spoke in the preface: Verse 2. As the Lord lives, who has judged me thus, and the Almighty, who has embittered my soul, and the rest. I know from what source you have been moved to provoke me. And I swear to you, and I swear by the living Lord himself, who judged that I should suffer these things, who delivered me over to these circumstances, who gave the devil authority to test me with such examinations and to torment me. I swear by the Lord, and I say that the Lord lives, who has judged me thus, and the Almighty, who has embittered my soul. Verse 5. Far be it from me to declare you righteous, until I die.

If we agree with what you say—that you have understood why these things have happened to me—I have shown you to be righteous until I die. Verse 5. For I will not give up my innocence. I will not cease attending to righteousness; I will always remember to cling to it. Verse 9. For I am not conscious in myself of having done anything improper. Great is his confidence, both regarding his former life and regarding the circumstances at the time of his trial, so that he says: I am not conscious in myself of having done anything improper. Chapter 28, Verse 12. But what place is there of knowledge? Knowledge is the comprehension of things that are in the same state, by contemplation; understanding is the discernment. Verse 15. And silver shall not be set as its exchange. Nothing is of equal value to wisdom. If you understand silver and gold more simply, Job will say at once that nothing is worthy of wisdom. Verse 19. In precious onyx and sapphire. Not even with precious onyx will wisdom be compared; but neither will it be equated with sapphire. Verse 18. Things on high and gabeis he will not remember. Neither are the things on high worthy of wisdom, nor gabis. It seems to have been set down concerning powerful things, as it were of the grape kind. But some say that gabis is the name for the excess of the lip of the bushel, which is called the commissure. Verse 18. And draw wisdom beyond the innermost parts. The innermost parts are those around India, or those around the land beyond, where there are precious stones. That land brings these things to men, which are considered wonderful among the rich. Beyond those innermost parts, then, draw wisdom to yourself. Or, beyond the innermost parts, the ineffable inner mysteries, the holy things of God; beyond all things, which are many, draw wisdom. Verse 21.

It has escaped every man. It has escaped every man, even if he be a prophet, even if an apostle. Chapter 29, verse 6. When my ways were pouring out butter. We have said beforehand concerning the ways of Job, which he walked, that they were virtues. His ways, then, were pouring out butter; he walked in chastity, and chastity, as it were, was poured out, so that many, even of the simple, were nourished by the chastity of Job, by the righteousness of Job, by the courage. For this is: When my ways were pouring out butter. Verse 6. And my mountains were pouring out milk. Whatever lofty and great thoughts there were, these were the mountains of Job, upon which he ascended. Verse 7. When I went out early in the city. He devoted himself to teaching and to benefit, longing not as one who loves himself, but as one having a love that seeks the common advantage. Verse 9. Placing a finger upon the mouth. Now the phrase, placing a finger upon their mouth, will seem indeed to be a sign of silence. But perhaps it indicates—since the hand is taken in place of works, as we have often shown—that they placed their work upon their mouth, perceiving by a small work that they were not worthy to speak in the presence of Job, who had performed greater works. Verse 10. And those who heard blessed me. Of the same. So great was he when he was not yet being tormented, that those who heard him blessed him and marveled how he understood and comprehended such great things, and was able to benefit his hearers. Verse 10. For their tongue clung to their throat. Of those who heard me and blessed me for what they said, the tongue clung to the throat. Verse 11. For the ear heard, and blessed me. Of the same.

Just as it is written concerning Moses, that he was afraid to look directly before God because of the exceeding brightness of his glory, so one would understand that there was an exceeding advance in wisdom in Job, such that those who heard him could not look upon the gleam of his thoughts, and for this reason could not turn away their eyes, not following the deepest part of his understanding. For this reason he says: Verse 11. But an eye that saw me turned aside. Aquila and Symmachus rendered it, He testified concerning me; but others, But an eye that saw turned aside, meaning, I am not able to contradict. Verse 12. For I saved the poor man from the hand of the powerful. Let us look upon his valiant deeds, and let us spread them out. And according to the literal sense this has meaning, and according to the anagogical sense it has interpretation much more. According to the literal sense, as much as we have strength, we ought to help the poor who are oppressed by the powerful. Verse 15. And a foot to the lame. He himself also granted to those who were maimed in their steps the feet of the soul; and by his word he himself became their foot. Verse 10. And a cause which I did not know, I searched out. He teaches us how one ought to judge, if ever we are called to arbitrate between brothers, so as to decide the matters among them. Chapter 32, verse 1. And Job ceased with words. And his three friends also were silent, no longer to contradict Job. For Job was righteous before them. He did not simply cease. But his heart, understanding divine things, did not cease. For there is already a time for every matter under heaven, a time to be silent and a time to speak. When, then, it was time to answer the three, he was speaking:

When the time came, after he had silenced them, he fell silent. And I think that the words "Job ceased" are spoken in praise. Verse 7: Therefore I kept quiet, fearing to declare to you my own knowledge. He has knowledge of how men suffer; of why men come to be in certain circumstances in this life only; of all who, being unjust, prosper. I saw the unjust and the lawless, and my feet were almost shaken. If I look only at this life, my steps were almost poured out. Verse 10: It is not the long-lived who are wise. For it is not necessary, he says, that only the elderly be wise; but one may also hear something noble from youth. For if time makes men wise, much more does God. Verse 18: For the spirit of my belly was destroying me. Just as a pregnant woman conceives, and when the offspring in her has been formed, she comes to the pangs of labor until she gives birth to what she had previously conceived, understand that something like this happens also in the soul of the lover of learning. For it conceives the word, which, as it is being declared, it forms and shapes in order. And whenever, after shaping and forming it and when it has become ready, it does not hand it over as an unready and incomplete miscarriage, but I would say as one brought to full term and perfected. Verse 19: But my belly is like a bound wineskin of boiling new wine. It seems to me that from this has been said the

In the Gospel: No one puts new wine into old wineskins. Verse 20: I will speak, that I may be refreshed, having opened my lips. He who has obtained an understanding hearer, and is full of words, is refreshed by speaking, and says: I will speak, that I may be refreshed. Verse 22: For I do not know how to marvel at a face. For I do not know how to marvel at a face. I do not have this knowledge, so as to marvel at a face; but I despise men, and the shame of mortals among them, and the confusion among them. Verse 22: But if not, the moths will eat me also. As the moths devour those who accept the faces of men. Chapter 35. Verse 1: If you have sinned, what will you do? If you look up to heaven, and consider the clouds, you will understand what you have sinned. What must you do? To come to the high priest, and to entreat, that the high priest may offer a sacrifice for you. For if anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our sins. Verse 1: But if you have also transgressed greatly, what are you able to do? You will do this great thing: you will dissolve your many transgressions. For this reason, for the incurable things, which we are not able to heal ourselves, Jesus Christ came from heaven, that he might heal the incurable, and that it might come to pass: Blessed are those whose transgressions are forgiven, and whose sins are covered. Verse 7: Since therefore you are righteous, what will you give to him? But if you are righteous as toward God, what do you have to give according to your righteousness? But if you are also righteous as you say, what will you add to him? Verse 10: He who appoints night watches. He goes through the praises of God, and his hymns and songs.

He who appoints the night watches is God himself. I wish to see how God appoints the night watches. This whole age is night, it is darkness. The light is kept in store for you. The light you now see, you see through a mirror; and in your light we shall see light. We shall one day see it. Therefore this whole age is night; since it is night, there are many wars, many wild beasts roam about. Verse 11: He who separates me from the four-footed beasts of the earth. If you are a sinner, you have not been separated from the four-footed beasts of the earth. For man, being in honor, did not understand; he was compared to the senseless cattle, and became like them. If you are a sinner, you have not been separated from the four-footed beasts of the earth; but it is said to you: Do not become like the horse and the mule, which have no understanding. And shortly after: If you are a sinner, if you are a fornicator, if you are base, you will not be separated from the four-footed beasts. They became horses mad after females. Therefore, being confident, he says that he has been separated: He who separates me from the four-footed beasts of the earth. Chapter 40, verse 3: No, but gird your loins like a man. I give you boldness. I will question you, and you answer me. God now gives him a prize. He questions a man, because he inquires of him, because he gives him authority to answer. If he had not been victorious, he would not have received it; if he had not endured, he would not have heard: Gird your loins like a man. I will question you, and you answer me. By the same author: Let no one answer God before, having become a man, he girds his loins like a man. For as long as his loins are not girded but are loose, and not bound around nor drawn tight, he cannot reasonably answer the Lord.

Verse 3. I will question you, and you answer me. The perfect rewards of the contests are laid up after this life for those who have contended well. Nevertheless, even now the grace of God gives the athletes a pledge. For this reason, when Job had contended in the greatest contests; when, having lost his possessions, he glorified the one who gave them; when, having laid aside his children, he gave thanks to the one who had taken them; when, understanding that he was bringing up worms from his body, he was not overcome by his sufferings; God gives him preludes and a pledge of the contests, having spoken to him through a whirlwind and clouds. Having heard therefore the earlier words, though he ought to answer God, he is silent, as not having the boldness to answer him. For he did not yet know what was later written by Moses, that Moses spoke, and God answered him with a voice. As one therefore not knowing this, he does not wish to answer God. But God gives him boldness to speak. And after other things: So great is the goodness of God, that he takes up the person not of one who judges, but of one who is judged with man. And many Scriptures have taught this. Come, and let us reason together, says the Lord. And, My people, or rather God will reason with the people, my people, what have I done to you, or in what have I troubled you? Answer me, and the rest. Verse 3. Do not reject my judgment. Do not reject this judgment of mine. Let us remember this saying as useful. But whenever God judges that we suffer something—to lose a child, to destroy a ruler, to be sick in the body, to endure anything at all of these—none of these things is it possible for us to suffer, unless God judges it.

For not even a sparrow falls into a snare without the will of the Father who is in the heavens. Since, then, none of these things happens without the judgment of God, it is said to the one who has suffered: Do not reject my judgment; do not deny that I have judged concerning you. Verse 3. Do you think that I have dealt with you otherwise than that you might appear righteous? I answer you. You were righteous, but you were not manifest. You had endurance; it was necessary that I provide an occasion for your endurance to shine. You had courage, but it was hidden in you; the labors that befell you showed your courage. And after a little: Let us remember these things in times of adversity, and let us seem to hear God present and saying to us: Do you think that I have dealt with you otherwise than that you might appear righteous? Let us not appear unrighteous, nor impious. Verse 5. Take up now height and power. Be crowned, clothe yourself with glory, clothe yourself with honor. Verse 6. Send forth angels in anger; and humble every insolent one. Verse 7. And quench the proud one. The insolent one has warred against you. Tell me where the insolent one is; send forth your hand; tell me, Touch all that he has; tell me concerning you, that you will bless me to my face. But in any case you have conquered. Therefore I say to you: Take courage; humble every insolent one, and humble his angels. That one has become proud against you; but you, quench the proud one. That one is impious against you; but you, cover the impious at once. Verse 8. And fill their faces with dishonor. Convict sinners, showing them to be sinners. Fill their faces with dishonor through the conviction that is in you. Verse 10.

But behold, beasts are with you; they eat grass like oxen. The beasts are the opposing powers, about which the Prophet prayed, saying: Do not give over to the beasts a soul that confesses to you. The beasts are the opposing powers, over which you, O man, have received authority. If you serve God, you will tread upon the asp and the basilisk. Verse 10. But behold, beasts are with you. By the same. With you, Job, with every one who is mindful, with every one who has conquered. Verse 10. They eat grass like oxen. He means the worms, which devour him from himself. For the end, he says, of my hand is from you; and behold, like grass it devours. Verse 11. But his strength is upon the navel of the belly. This is the first power against the man. From here it begins to make him a fornicator. By the same. To signify the female, to show that it wages war not only against those who have seed. And very fittingly he named the loin for the male, and the navel of the belly for the woman: Behold, his strength is the loin in strength; and his power is upon the navel of the belly. Verse 25. But the nations of the Phoenicians divide him. Since the Canaanites, who are also Phoenicians, are slandered with great wickedness; therefore he says: But the nations of the Phoenicians shall divide him. Each receives some part from the dragon, if he be of the race of Canaan and Phoenician. Verse 20. But all that swim, coming together, shall not carry one hide of his tail. The last things of the dragon and the uttermost cannot put to death all that swim at once. Men, using their bodies as boats, cannot carry one hide of his tail. By themselves they cannot;

But when divine power watches over us, we are able not only to bring back one hide's worth of his tail, but even the whole of him, and to put the whole of him to death. Each one, then, puts the devil to death as far as lies in his own power, according to what is said by the Apostle: But God shall crush Satan under your feet quickly. CHAPTER 41, VERSE 4. Who will uncover the face of his clothing? Why did he not say: Who will uncover his face? What is "clothing" doing here? For who, he says, will uncover the face of his clothing? So that what is said may be understood, let us use the example of those who put on masks, and do not appear as what they are, but wish to seem to be something. For they take up masks—actors, say, on the stage—sometimes of rulers, sometimes of other kings, sometimes of women. And their own proper face is hidden, and they are not seen for what they are; but what they seem to be, they are seen as. Such is the dragon. He never shows his own face; but if he has taken a face for the deception of men, he uses that one. And this enemy has many masks, and for each vice he takes the mask of a virtue. And after a little, for what follows. The remainder of the verse previously written. The face which he put on, who is able to convict? Who is able to uncover it and to cease—that within there is a dragon? Such are certain others also, his disciples, who come to you in sheep's clothing, but inwardly are ravening wolves. VERSE 4. And who would enter into the folding of his breastplate? Do you see? This is called a breastplate, and a chest; and a breastplate, where the ruling principle is.

His breastplate is not simple. Nothing about him is simple. He is deceitful, he is folded. Who then could enter into the folding of his breastplate? But a holy one can convict him and show that his breastplate is folded; whereas the holy one's is not folded. Verse 5. Who will open the gates of his face? He hides the things stored within. Who then will open the gates of his face? Who is this, such as to convict him and show how much guile, how much venom, how many evils he has stored away? Verse 5. Round about his teeth is fear. Concerning which it is said: You have broken the teeth of sinners. And, The Lord will break the jaws of the lions. This is not the fear of God; but the fear that is round about his teeth. But if you have Christ in yourself, do not be concerned about this fear. For you shall fear the Lord your God, and besides him fear no other. Verse 9. His inward parts are bronze asps. The doctrines, the thoughts that are hidden. All is the venom of asps, all that is within him. And they are asps not soft, but hard. For they are hard asps. Verse 10. Out of his mouth. The blasphemies and the words of the impious and godless teachers. Verse 10. Out of his mouth go burning torches, and firebrands are scattered. I think indeed that all the impious introducers of godless doctrines would rightly be members of the dragon; and if you wish to hear the names of the dragon's members, what sort are these? The mouth of the dragon would be something understood also figuratively, and from this, whence come the words that destroy.

[For from his mouth sparks of fire are destroyed.] Because from his mouth braziers of fire are destroyed. If ever I heard the accusing word, under the pretext of Christianity, accusing the Creator—say, advocating the doctrines of Marcion, advocating those of Valentinus, and those of Basilides—whenever they speak evil of the Maker of heaven and earth, whenever they say that he is not, nor of spiritual substance, such as these men claim—you will see that from the mouth of such men come burning sparks, and braziers of fire are hurled forth. Therefore we, knowing this, keep watch over ourselves, lest those sparks burn us, lest the braziers of fire touch us. Verse 13. And in his neck power lodges. There is a certain evil power. But the weakness which my Savior and Lord took upon himself for my sake, which is called the weakness of God, conquered that one's power. For the Apostle says, the weakness of God is stronger than men; but I would say stronger than the power of the dragon. Verse.

14. And the flesh of his body has been glued together. He could have said, "And the flesh of his body has been united." But he did not say that; for they are not united—it is not so. With him, the one is many; or things that seem to be one have been glued together, by his saying "have been glued together," not "have been united." Verse 15. His heart has been fixed firm as a stone, and it stands like an unhammered anvil. Not being driven, not following the word, but by its own nature it is hard, unhammered, unyielding. And if anyone has torn away power from the devil, and from this dragon, he himself has his heart unhammered and not driven. But if anyone is gold, following the golden word, thus he yields, until he becomes a golden leaf, and receives the impressions of the letters of God, in Christ Jesus; to whom be the glory forever, amen. Chapter 42. Verse 10. And the Lord gave double, as much as Job had before, for a doubling. The noble athlete, and the one who endured every trial, the most courageous Job, receives prizes for his endurance, as the Scripture says: "All things double compared to the former." But the Lord Jesus Christ gives prizes not double, but a hundredfold. For he says: "Whoever leaves father or mother, house, brothers, sisters for my sake, or for the sake of the Gospel, as it is written in the Gospel according to Mark, will receive a hundredfold, and will inherit eternal life." He would not have received double compared to the former, unless he had displayed double the virtue.