CHAPTER FORTY TWO: JOB'S REPENTANCE
PROLOGUE
Just as things which are generated naturally reach perfection from imperfection by small degrees, so it is with men in their knowledge of the truth. For in the beginning they attained a very limited understanding of the truth, but later they gradually came to know the truth in fuller measure. Because of this many erred in the beginning about the truth from an imperfect knowledge. Among these, there were some who excluded divine providence and attributed everything to fortune and to chance. Indeed the opinion of these first men was not correct because they held that the world was made by chance. This is evident from the position of the ancient natural philosophers who admitted only the material cause. Even some later men like Democritus and Empedocles attributed things to chance in most things. But by a more profound diligence in their contemplation of the truth later philosophers showed by evident proofs and reasons that natural things are set in motion by providence. For such a sure course in the motion of the heavens and the stars and other effects of nature would not be found unless all these things were governed and ordered by some intellect transcending the things ordered.
Therefore after the majority of men asserted the opinion that natural things did not happen by chance but by providence because of the order which clearly appears in them, a doubt emerged among most men about the acts of man as to whether human affairs evolved by chance or were governed by some kind of providence or a higher ordering. This doubt was fed especially because there is no sure order apparent in human events. For good things do not always befall the good nor evil things the wicked. On the other hand, evil things do not always befall the good nor good things the wicked, but good and evil indifferently befall both the good and the wicked. This fact then especially moved the hearts of men to hold the opinion that human affairs are not governed by divine providence. Some said that human affairs proceed by chance except to the extent that they are ruled by human providence and counsel, others attributed their outcome to a fatalism ruled by the heavens.
This idea causes a great deal of harm to mankind. For if divine providence is denied, no reverence or true fear of God will remain among men. Each man can weigh well how great will be the propensity for vice and the lack of desire for virtue which follows from this idea. For nothing so calls men back from evil things and induces them to good so much as the fear and love of God. For this reason the first and foremost aim of those who had pursued wisdom inspired by the spirit of God for the instruction of others was to remove this opinion from the hearts of men. So after the promulgation of the Law and the Prophets, the Book of Job occupies first place in the order of Holy Scripture, the books composed by the wisdom of the Holy Spirit for the instruction of men. The whole intention of this book is directed to this: to show that human affairs are ruled by divine providence using probable arguments.
The methodology used in this book is to demonstrate this proposition from the supposition that natural things are governed by divine providence. The affliction of just men is what seems especially to impugn divine providence in human affairs. For although it seems irrational and contrary to providence at first glance that good things sometimes happen to evil men, nevertheless this can be excused in one way or another by divine compassion. But that the just are afflicted without cause seems to undermine totally the foundation of providence. Thus the varied and grave afflictions of a specific just man called Job, perfect in every virtue, are proposed as a kind of theme for the question intended for discussion.
But there were some who held that Job was not someone who was in the nature of things, but that this was a parable made up to serve as a kind of theme to dispute providence, as men frequently invent cases to serve as a model for debate. Although it does not matter much for the intention of the book whether or not such is the case, still it makes a differnce for the truth itself. This aforementioned opinion seems to contradict the authority of Scripture. In Ezechiel, the Lord is represented as saying, “If there were three just men in our midst, Noah, Daniel, and Job, these would free your souls by their justice.” (Ez. 14:14) Clearly Noah and Daniel really were men in the nature of things and so there should be no doubt about Job who is the third man numbered with them. Also, James says, “Behold, we bless those who persevered. You have heard of the suffering of Job and you have seen the intention of the Lord.” (James 5:11) Therefore one must believe that the man Job was a man in the nature of things.
However, as to the epoch in which he lived, who his parents were or even who the author of the book was, that is whether Job wrote about himself as if speaking about another person, or whether someone else reported these things about him is not the present intention of this discussion. With trust in God’s aid, I intend to explain this book entitled the Book of Job briefly as far as I am able according to the literal sense. The mystical sense has been explained for us both accurately and eloquently by the blessed Pope Gregory so that nothing further need be added to this sort of commentary.
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.
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.
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.
CHAPTER TWO – THE SECOND TRIAL
The First Lesson: Satan tries Job in his Flesh
1 Again on a certain day when the sons of God came to assist in the presence of the Lord Satan also came among them and assisted in his presence. 2 The Lord said to Satan: Where do you come from? Satan said in response: I have prowled about the earth and I have run through it. 3 The Lord said to Satan: Have you considered my servant Job; there is none like him on earth? He is a blameless and upright man, who fears God and turns from evil? He still holds fast his innocence although you moved me against him to afflict him in vain. 4 Then Satan answered the Lord: Skin for skin! All that man has he will give for his life. 5 But now, put forth your hand and touch his bone and his flesh and you will see that he will curse (bless) you to your face. 6 The Lord said to Satan: Behold, he is in your hand, only spare his life.
Since there are three goods of man: of soul, of body and exterior things, these goods are so ordered to each other that the body exists for the sake of the soul, but exterior things exist for the sake of both the body and the soul. Therefore, just as one has a perverse intention if he subordinate the goods of the soul to prosperity in exterior goods, so one also has a perverse intention if he should order the goods of the soul to the health of the body. Job truly abounded in the acts of the virtues which are the goods of the soul. This was clear sensibly to all and so the Lord said to Satan above “Have you considered my servant Job, etc.” [1:8] But Satan was infering calumny as though Job intentionally performed acts of the virtues for temporal goods, just as evil men, also, whose prince is Satan, perniciously judge the intention of good men. But this calumny was rejected by the fact that after the loss of exterior goods, Job remained steadfast in virtue. This sufficiently proves that his intention had not been turned aside to exterior goods. There remained then to show for perfect demonstration of Job’s virtue that his intention was not bent crooked for the health of his own body, and therefore divine judgment is invoked again to prove this. This is then what the text says, “Again on a certain day when the sons of God came to assist in the presence of the Lord, and Satan also came among them and assisted in his presence. The Lord said to Satan: Where do you come from?” Since these words have already been explained at length above, there is no need to delay over them here. Suffice it to note that because this passage recounts another action, another day is introduced here just at the beginning of Genesis different days are described according to the different kinds of things which were created. Thereupon what Satan answered under interrogation is shown when the text says, “From prowling and going about the earth.” This has the same meaning as before. [1:7]
Once again the Lord proposes the virtue of Job as something evident, and so there follows, “The Lord said to Satan: Have you considered my servant Job; there is none like him on earth? He is a blameless and upright man, who fears God and turns away from evil.” Since now a certain virtue of blessed Job which was not plain before has been clearly demonstrated, namely, his constancy in adversities, he therefore now adds, “He still,” that is, after the loss of his temporal goods, “holds fast his innocence.” From this the Lord shows further that the Satan’s suspicion was calumnious and that his intention has been frustrated, and so the text next says, “although you moved me against him to afflict him in vain.” In saying, “You moved me against him,” one must not understand that God was provoked by anyone into willing something he did not will before as is often the case with men. For according to Numbers, “God is not like a man, that he should lie, nor like a son of man that he should change.” (23:19) Scripture here speaks of God figuratively acting in a human way. For when men want to do something because of someone’s influence, they are said to be excited by that other one. God however wills to do something and so he does it, this because of that. Yet he does it without any excitement of mind because he had the reason he would do it in mind from all eternity. So the Lord had arranged from all eternity to afflict Job in time to prove the truth of his virtue in order to preclude every calumny of the wicked, and so to indicate this the text says, “You moved me against him.” When the text adds, “to afflict him in vain,” this must be understood from the point of view of the intention of Satan, not from the point of view of the intention of God. For Satan in intending the adversity of Job had desired from this to lead him into impatience and blasphemy, which did not follow as an effect. God however permitted this to proclaim his virtue openly, which in fact happened. So then Job was afflicted in vain from the point of view of the intention of Satan, but not from the point of view of the intention of God.
Though repulsed, Satan does not rest, but still provides calumny wanting to show that every good which Job did, even the very fact that he had patiently tolerated his adversity, he had not done for the love of God, but for the health of his own body. So the text continues, “Then Satan answered the Lord: Skin for skin! All that man has he will give for his life.” We must reflect that Job had been afflicted in two ways: the loss of his possessions and the loss of his children. Satan therefore intends to say that Job had patiently tolerated both afflictions because of the health of his body and this was no great virtue in this, but was human and usual among men. This is what he says, “man,” as though anyone even those without virtue will easily give, “skin for skin!” that is, the flesh of another in place of his own. For a man who is not virtuous will maintain that anyone else, even those closely related to him in any way, should be afflicted in body rather than himself. For the same reason every man regardless of who he is, will give all the exterior goods he possesses “for his life,” that is, to preserve his own life. For exterior goods are sought to preserve life, like a supply of food and clothing and other such things which maintain the life of man comfortably.
Since someone could say to Satan, “How can you prove that Job bore patiently with the loss of his children and his possessions because he feared for his own skin and his own life?”, he now adds, as though in answer to this objection, “But now,” if you do not believe mere words,” put forth your hand,” i.e., exercise your power,” and touch his bone and his flesh,” i.e., afflict him in body, not only on the surface which is what to touch the flesh means, but also in its inmost part, which is what to touch the bone means, so that touch reaches to his inmost part. “And you will see,” i.e., everyone can clearly perceive, “that he will bless (curse) you to your face,” which must be interpreted as above.