Job 1 · The Lantern

THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared G-d, and shunned evil.

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].

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…

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.

And there were born unto him seven sons and three daughters.

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.

MORAL INTERPRETATION. And forasmuch as each particular vice is stifled by fear, whilst the several virtues spring from charity, it is rightly added, And there were born unto him seven sons and three daughters. For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us.

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.

His possessions also were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.

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.

ALLEGORICAL INTERPRETATION. His substance also was three thousand sheep and three thousand camels. That believing hearers have been gathered from various manners of life, a truth which is first declared generally by the mention of the daughters, the same is afterwards brought before us in detail by the specification of the animals.

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.

And his sons used to go and hold a feast in the house of each one upon his day; and they would send and invite their three sisters to eat and to drink with them.

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.

ALLEGORICAL INTERPRETATION. And his sons went and feasted in their houses. The sons went to feast at their houses, when the Apostles as preachers, in the different regions of the world, served the banquet of virtue to hearers as it were to eaters. And hence it is said to those very sons concerning the hungering multitude, Give ye them to eat.

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).

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; for Job said: 'It may be that my sons have sinned, and blasphemed G-d in their hearts.' Thus did Job continually.

Now it fell upon a day, that the sons of G-d came to present themselves before HaShem, and Satan came also among them.

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.

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 t…

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.

And HaShem said unto Satan: 'Whence comest thou?' Then Satan answered HaShem, and said: 'From going to and fro in the earth, and from walking up and down in it.'

And HaShem said unto Satan: 'Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth G-d, and shunneth evil?'

Then Satan answered HaShem, and said: 'Doth Job fear G-d for nought?

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!

MORAL INTERPRETATION As though he plainly said; 'Wherefore dost Thou extol him whom Thou stablishest with Thy protection? for man would deserve Thy praises, while Thou despisest me, if he withstood me by his own proper strength.' Hence also he immediately demands on man's head with evil intent, what man's Defender concedes though with a merciful design.

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.

Hast not Thou made a 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 possessions are increased in the land.

But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.'

"[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 accor…

MORAL INTERPRETATION For when we yield plentifully the fruits of virtue, and when we are flourishing in uninterrupted prosperity, the mind is somewhat inclined to be lifted up, so as to imagine that all the excellency that she hath comes to her from herself.

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.

And HaShem said unto Satan: 'Behold, all that he hath is in thy power; only upon himself put not forth thy hand.' So Satan went forth from the presence of HaShem.

And it fell on a day when his sons and his daughters were eating and drinking wine in their eldest brother's house,

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.

ALLEGORICAL INTERPRETATION We have said that the sons and daughters of blessed Job were a representation either of the order of the Apostles, or of the whole multitude of the faithful. Now the Lord Incarnate first chose a few out of Judaea unto faith, and afterwards He gathered to Himself the multitude of the Gentile people.

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.

that there came a messenger unto Job, and said: 'The oxen were plowing, and the asses feeding beside them;

and the Sabeans made a raid, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.'

While he was yet speaking, there came also another, and said: 'A fire of G-d is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.'

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.

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.

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.

While he was yet speaking, there came also another, and said: 'The Chaldeans set themselves in three bands, and fell upon the camels, and have taken them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.'

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.

HISTORICAL INTERPRETATION Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he shews that wrath is repeated in the heavens.

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.

While he was yet speaking, there came also another, and said: 'Thy sons and thy daughters were eating and drinking wine in their eldest brother's house;

And, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young people, and they are dead; and I only am escaped alone to tell thee.'

Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped;

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.

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?

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.

And he said; naked came I out of my mother's womb, and naked shall I return thither; HaShem gave, and HaShem hath taken away; blessed be the name of HaShem.

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.

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.

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.

For all this Job sinned not, nor ascribed aught unseemly to G-d.

"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.

MORAL INTERPRETATION In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may turn it to the ashes of mere chaff.

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.

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