Job 6 · The Lantern

But Job, responding, said:

I wish that my sins, for which I deserve wrath, and the calamity that I endure, were weighed out on a balance.

Compared to the sand of the sea, they would appear heavier, and so my words are full of sorrow.

For the arrows of the Lord are in me, my spirit drinks of their indignation, and the terrors of the Lord are soldiers against me.

Will the wild ass bray when he has grass? Or will the ox bellow when he stands before a full manger?

MORAL INTERPRETATION Doth the wild ass bray when he hath grass? Or loweth the ox over his full manger? Who else are denoted by the term of 'the wild ass,' saving they who being set in the field of faith, are not bound by the reins of any ministration?

By mentioning the wild ass, the author speaks about all wild animals, and by referring to the ox, about all cattle. His point is that neither wild animals nor cattle complain when they have food to eat. Nor do humans complain when they can have at their disposal the necessary things they need and what is seasoned with salt.

The objection could be made: you certainly have cause for suffering, but you should not burst out in words of pain from it. Against this objection Job responds using examples which are found in other animals. For man is like other animals in sensitive nature, and so those things which sensitive nature naturally entails must be present in man, as in the other animals.

Or can one eat bland food, which is not seasoned with salt? Or can anyone taste that which, if tasted, causes death?

The things that my soul was unwilling to touch before, now, because of anguish, are my foods.

Sores and pus were not enough. A new affliction is added. Job's disease has destroyed his entire sensitivity to the extent that even his nourishment has become a torture for him. Indeed, Job says, the nauseating smell of gangrene has deprived him of the capability to distinguish sensations. Is there anything more painful than that torment?

The things which my soul refused to touch are for straitness become my meat. And hence in the voice of the Church it is immediately added by the Prophetic Spirit, The things which my soul refused to touch are for straitness become my meat. For he goes very far wrong, who imagines that the words of blessed Job were delivered with an eye to the historical fact alone.

But though it is true the wise man suffers sadness, nevertheless his reason is not absorbed by this sadness. Job shows as a consequence that although he himself might suffer sadness, he still had the greatest concern and caution to protect himself against sadness, so as not to be led by sadness to do something evil. To avoid this, he preferred death.

Who will grant that my petition may arrive and that God may bestow on me what I expect,

He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task. This task was to fulfill the right deeds or to make visible to the friends for their benefit the reason for the hardships, [namely,] that they had been imposed as a test. Then they would not make mistakes against the righteous.

Oh that I might have my request, and that God would grant me the thing that I long for! Even that He That hath begun would destroy me. Let him let loose His hand, and cut me off! Let this be my comfort; that He should afflict me with sorrow, and not spare.

He shows this same thing when he says, "Who will grant that my prayer find fulfillment?" He shows that this prayer is made not only with the lips, but also from the bottom of his heart when he continues, "may God grant me my hope!" He expresses the content of the prayer saying, "May he who began this," i.e. to afflict me, "destroy me," in death.

and that he who, at first, had crushed me, will let loose his hand and cut me down?

That He That hath begun would bruise me! For very often the Lord begins to work in us the bruising of our vicious habits, but when the mind is lifted up at the very first step of its progress, and when it already exalts itself as on the ground of its virtuous attainments, it opens an entrance to the adversary, that rages against it, who penetrating into the depths of the heart,…

"He would let loose his hand and finish me!" That is, may he put an end to my life by his intervention. Again Job speaks, "I would be finished again with violence and no mercy." In a word, "I desire that God inflict death on me violently and mercilessly.

He expresses the content of the prayer saying, "May he who began this," i.e. to afflict me, "destroy me," in death. He continues, "May he free his hand and cut me down." The hand of God expresses the divine power by which God has afflicted him, and God binds his hand in a way from his mercy and by his will when he does not afflict him.

And may this be my consolation, that in afflicting me with sorrow, although he might not be lenient with me, I still do not contradict the words of the Holy One.

"I do not care to oppose your words," Job says. "It seems to me, in fact, that I have committed nothing resembling what you say. I don't state this openly. I simply say that I am suffering punishments that go beyond what human nature can endure.

And let this be my consolation, that afflicting me with pain He spare not. The Elect, when they know that they have done unlawful things, but find upon careful examination that they have met with no afflictions in return for those unlawful deeds, with the immense force of their fear, are in a ferment with alarm, and labour and travail with dark misgivings, lest grace should hav…

Since he said that the things he did not formerly want to touch had now become his food, he shows this must be understood to mean that death which was abhorrent to him, has now become something pleasant. So he continues, "This thought, at least, may give me comfort: that in afflicting me with pain, he will not spare me," i.e.

For what is my strength, that I may continue? Or what is my goal, so that I may act patiently?

My strength is not the strength of stones, nor is my flesh made of bronze.

Neither is my strength the strength of stones, nor is my flesh of brass? For what have we here denoted by 'brass' and 'stones' save the hearts of the insensate, who oftentimes even receive the strokes of the Most High, and yet they are not softened by any strokes of discipline?

The third middle way is fortitude, which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness.

To explain this he says, "My strength is not the strength of a stone." For a stone experiences strength without experiencing feeling, but a man experiences strength along with the emotional experience of harmful things. So he continues, "nor is my flesh bronze", i.e.

Behold, there is no help for me in myself, and my loved ones also have withdrawn from me.

He who takes away mercy from his friend, abandons the fear of the Lord.

My brethren have disregarded me, like a torrent that passes swiftly through the steep valleys.

The streams' waters fall from heaven and are symbols of the prophecies and oracles announced to the Jewish people through the prophets, just as through mystic clouds, as if the prophets' words were rains falling from heaven.

My brethren have passed by me like a brook which passeth by rapidly in the hollows. Because the mind of the reprobate is set on present things alone, for the most part it proves a stranger to the scourge now, in proportion as hereafter it remains an exile from the inheritance.

Next he shows his family has abandoned him when he says, "My brothers," i.e. my relatives, "have passed me by." He uses the analogy of those who walk along together. If one falls in a ditch, the others pass by nevertheless abandoning him there.

Those who fear frost, snow will rush over them.

JOB MEANS TO SAY THIS: there is no memory or trace left of my former prosperity. And that is even worse than my misfortune itself. "Oh, that one would indeed weigh the wrath that is upon me and take up my sorrow in a balance together!" And Job now tries to describe his sorrows. "I perceive my food to be loathsome [as the smell of a lion]." I wish to die, but I do not die.

Over those that fear the frost, the snow rushes down. For the frost congeals below, but the snow falls down from above. And often there are persons, who, while they fear temporal adversities, expose themselves to the severity of everlasting visitation. Concerning whom it is rightly declared by the Psalmist, There were they in great fear where no fear was.

That they might not believe they did this with impunity, he adds, "Those who fear frost will be covered by snow," as if to say: He who fails in justice and mercy because of fear for a lesser danger, exposes himself to still greater dangers.

At that time, when they are scattered, they will perish, and when it becomes hot, they will be freed from their place.

The paths of their steps are entangled; they will walk in vain and will perish.

Consider the paths of Thema, the ways of Saba, and wait a little while.

They have been thrown into confusion, just as I had hoped; they have even come to me and are overwhelmed with shame.

Now you have arrived, and merely by seeing my affliction, you are afraid.

Did I say: “Bring to me and give to me from your necessities?”

or, “Free me from the hand of the enemy and rescue me from the hand of the strong?”

Teach me, and I will be silent, and if by chance I have been ignorant of anything, instruct me.

However, even in such a condition, Job does not refuse to learn. "You may say something useful. I will be silent, if you speak helpful words." But they could not, to be sure, present evidence, but simply proceeded through conjectures. And since Job's life was manifestly full of virtue, they supposed that it was not the ground of his punishments.

Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. It seems doubtful under the scale of what pointing this should hang, whether it be joined to what he had brought in, Did I say, or whether the sentence is spoken disjoined from the preceding, so that it is said thereby in reproach, Teach me, and I will hold my tongue, and cause me to understan…

Nor has he sought the help of instruction from them. So this is the meaning of: Have I said to you: "Teach me?" in speculative matters, "and I will say no more, and if perhaps I have been ignorant: Instruct me?" in practical actions.

Why have you diminished the words of truth, when there is none of you who is able to offer proof against me?

Job's words mean … "It is likely you have suffered the same in many things." Truth, however, is always hateful to many. Therefore, you despise my words of truth. "You do not come down to me," Job says, "nor do you speak about the gifts of grace like people who desire to encourage. On the contrary, you accuse me openly, whereas I have never accused you.

Wherefore have ye detracted from the words of truth; when there is none of you that is able to convict them? He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid,…

Not only do they offer him no help, but they even afflict him further with their words as much as they can. So he adds, "Why do you slander true ideas?" which he spoke first in his lamentation and which Eliphaz seemed to reprove as has been said. He disproves all the reasons which can excuse a detractor to justify his conduct to show this detraction is inexcusable.

You prepare speeches as so much noise, and you offer words into the wind.

You encroach upon the orphan, and you strive to undermine your friend.

"You would even attack the orphan," that is, me, for I am deprived of any human assistance. And since God is "the Father of the orphans," you make him angry by offending me. "And you would trample your friend underfoot" with your words. You trample him even more violently than with your feet, and you scorn the laws of friendship. But God takes these faults into account.

Yea ye overwhelm the fatherless, and ye strive to overthrow your friend. For he shews what great weakness he considers himself to be of, who calls himself 'fatherless.' But because charity even when wounded cannot quit love, he at once complains that they would have him overthrown, and yet witnesses that he is their friend.

The fourth is when someone censures someone in that time and in a state when it can be pursued he will become better and not worse as a result. But if someone wants to censure another when he is perplexed in soul and is disposed to anger, he does not seem to want his amendment so much but his ruin.

Such is true, so finish what you have begun. Listen closely, and see if I lie.

Respond, I beg you, without contention, and, speaking what is just, pass judgment.

While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges.

Answer, I pray you, without strife. For neither do heretics try to attain truth by their investigations, but to appear to be the winners; and whereas they desire to shew for wise without, they are bound within in their foolishness with the chains of their own pride; hence it comes to pass that they look out for contests of rivalry, and concerning God, Who is our Peace, they kno…

He continues lest anyone think that he says this because he is afraid to argue with them because he could not be confident in the truth of his opinion and the justice of his case, "Despite this, finish what you began to say," so that the truth can come to light from mutual debate. So he goes on, "Lend an ear," i.e. listen, "and see," i.e.

And you will not find iniquity on my tongue, nor will foolishness resound in my throat.

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