1 Sotheli Joob answeride, and seide,
Hesychius of Jerusalem · AD 450 Job speaks in an admirable way. Instead of briefly saying, "You would not be able to be men," he questions them, and what does he ask? "So are you really men, and shall wisdom die with you?" This means, "Is the honor of rational beings really intact within you?
Thomas Aquinas · AD 1274 In the preceding chapter Sophar had tried to show that man cannot understand the secrets of the wisdom of God (11:6) to insult Job who seemed almost to demand a debate with God. So one can posit from his words and the words of the other friends that their whole intention was directed to three things.
2 Therfor ben ye men aloone, that wisdom dwelle with you?
Gregory the Dialogist · AD 604 No doubt but ye are the only men, and wisdom shall die with you. Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly.
3 And to me is an herte, as and to you, and Y am not lowere than ye; for who knowith not these thingis, whiche ye knowen?
Didymus the Blind · AD 398 Job wants to reveal their wrong perceptions with the words, "But I have understanding as well as you," and still I do not think the same thoughts as you. Or do you think that your thinking is unsurpassed? I am reasonable too, and reason is not different from reason, but the difference is in the application.
Gregory the Dialogist · AD 604 But I have understanding as well as you; I am not inferior to you. Yea, who knoweth not such things as these that ye know? For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends have?
Thomas Aquinas · AD 1274 Since they could object, 'We are not the only ones who know, but even so, you still do not know,' he answers saying, "I too have a heart," to know these things, "as do you, and this heart is not less than yours," in this knowledge.
4 He that is scorned of his frend, as Y am, schal inwardli clepe God, and God schal here hym; for the symplenesse of a iust man is scorned.
John Chrysostom · AD 407 "Did I lose my common sense, by any chance," Job says, "because I fell into misery?" Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. "And that my houses should be spoiled by transgressors," it was necessary that this happened, he says.
Gregory the Dialogist · AD 604 He that is mocked of his neighbour as I am, calleth upon God, and He answereth him. Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights, so that it lays aside what it inwardly desires, and willingly lies all loosely in that which it gives ear to without.
Thomas Aquinas · AD 1274 But by the fact that you say that I am ignorant of these things, you seem to hold me in contempt as though I am ignorant of things which everyone knows. Thus he says, "Someone who is derided by his friends like I am," as you do when you think me foolish, "will call upon God and he will hear him," because God especially helps those bereft of human aid.
5 A laumpe is dispisid at the thouytis of riche men, and the laumpe is maad redi to a tyme ordeyned.
Gregory the Dialogist · AD 604 For the upright man's simplicity is laughed to scorn. A lamp is despised in the thought of the rich; prepared for an appointed time. But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing.
Thomas Aquinas · AD 1274 Moreover, their simplicity is the cause of their mockery, but simplicity is not mocked as a clear evil but as a hidden good, and so here simplicity is called "a light" because of the clarity of justice. So simplicity is "condemned by the thoughts of the rich" by those who put their end in riches.
6 The tabernaclis of robberis ben plenteuouse, `ether ful of goodis; and boldli thei terren God to wraththe, whanne he hath youe alle thingis in to her hondis.
Julian of Eclanum · AD 455 Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous, because not even a contrary breath blows against you. This is a plain accusation against the justice of God or a way to lay blame on his patience.
Gregory the Dialogist · AD 604 The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand. It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them.
Thomas Aquinas · AD 1274 Since the rich who deride the simplicity of the just do not stop at this but go as far as contempt of God, he adds, "the tents of the robbers abound." Because some place their end in riches, it follows they search carefully for all the ways to attain this last end either by fraud or by some other manner. So they become robbers who abound in the wealth when they rob.
7 No wondur, ax thou beestis, and tho schulen teche thee; and axe thou volatilis of the eir, and tho schulen schewe to thee.
John Chrysostom · AD 407 Why do you behave as if you had made a great and wonderful discovery? It was necessary, in fact, that such a man died, and nobody ignores it. At the same time, we all know that "in his hand is the life of every human being." Do you see how not only creation but Providence also testifies to God?
Gregory the Dialogist · AD 604 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall answer thee: and the fishes of the sea shall declare unto thee. What are we to understand by 'the beasts,' but men of slow parts; and what by 'the fowls of the air,' but those that are skilled in high and sublime truths?
Thomas Aquinas · AD 1274 He proves this as a consequence when he continues, "Ask the beasts and they will teach you, the birds of the air will be your counselors; Speak to the earth and it will answer you, the fish of the sea will make it known to you." Man asks creatures when he diligently considers them.
8 Speke thou to the erthe, and it schal answere thee; and the fischis of the see schulen telle tho thingis.
9 Who knowith not that the hond of the Lord made alle these thingis?
Gregory the Dialogist · AD 604 Who knoweth not in all these that the hand of the Lord hath wrought this? As if he said in plain terms; 'Whether you ask the dull of understanding, or persons full of the loftiest subjects, or those devoted to earthly ways, or the men busied with investigations that belong to this world, all of them acknowledge God to be the Creator of all things, and with one consent agree abo…
Thomas Aquinas · AD 1274 He shows that all these things answer when asked, "Who does not know that the hand of the Lord made all these things?" So, then, all things confess that they have been made by God.
10 In whos hond the soule is of ech lyuynge thing, and the spirit, `that is, resonable soule, of ech fleisch of man.
Gregory the Dialogist · AD 604 In Whose Hand is the soul of every living thing, and the spirit of all flesh of man. For by the 'Hand' Power is denoted. Thus 'the soul of every living thing, and the breath of all mankind,' is in the Power of Him, from Whom it has its being, that He Himself should appoint in what condition it should be, Who vouchsafed that to be, which was not.
Thomas Aquinas · AD 1274 If, however, creatures of this sort were made by God, it is evident that they are in the power of God as artifacts in the power of the artisan, and so he adds, "In whose hand," in whose power "lies the soul of every living thing," not only of other animals, "and even the spirit of all human flesh." If, then, they are in his power, it is clear that no one can have them, except f…
11 Whether the eere demeth not wordis, and the chekis of the etere demen sauour?
Didymus the Blind · AD 398 Consider if this does not refer to the following words, "But ask the animals, and they will teach you." The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the resolutions of Providence, but it is given to reason.
Gregory the Dialogist · AD 604 The ear trieth words, and the mouth of the eater savour. There is scarce a person that is ignorant that the five senses of our body, viz. of seeing, hearing, tasting, smelling, and touching, in all their operations of perceiving and discriminating derive the power of perception and discrimination from the brain. And whereas there is but one judge that presides within, viz.
Thomas Aquinas · AD 1274 Job asserted above (v.2) that what Sophar had said about the excellence of the greatness of God was evident to all men. Here he intends to show that men can come to an understanding of these things by the experience of divine power and wisdom in human affairs.
12 Wisdom is in elde men, and prudence is in myche tyme.
John Chrysostom · AD 407 "In the length of time is wisdom, and in long life knowledge." In this passage it can be gathered that reason is natural to humanity as well as eating; or, at the beginning he said, "Are you really the only men?" Since I am a man, he means, I can understand what you also understand. "In length of time," he says, "is wisdom." It seems to me that he is criticizing them.
Gregory the Dialogist · AD 604 With the ancient is wisdom, and in length of days understanding. For these sayings are set fast in the root of wisdom, which by continuance in living, are also made strong by the practice of deeds.
13 Wisdom and strengthe is at God; he hath counsel and vndurstondyng.
Gregory the Dialogist · AD 604 With Him is wisdom and strength: He hath counsel and understanding. We not unfitly interpret these words of the Only begotten Son of the Supreme Father, so as to understand Him to be Himself 'the Wisdom and Strength of God.' For Paul also bears testimony to our interpretation, in the words, Christ the Power of God and the Wisdom of God.
Thomas Aquinas · AD 1274 After he has shown the power of experience, he then adds what men can know by experience about God when he says, "With him is wisdom and courage, he has counsel and understanding." Here he attributes four things to God which have an order among themselves. The first, certainly, is to know hidden things, which pertains to understanding.
14 If he distrieth, no man is that bildith; if he schittith in a man, `noon is that openith.
Gregory the Dialogist · AD 604 If He break down, there is none that can build again: if He shut up a man, there is none that can open. Almighty God 'breaks down' the heart of man, when He forsakes it; He 'builds it up,' when He fills it. For He does not destroy man's soul by consummation of war, but by withdrawing Himself from it; in that when it is left to itself, it wants nothing to its own ruin.
Thomas Aquinas · AD 1274 For since experience proceeds from sensible things, which although prior as to our way of being, are yet simply and in their nature posterior, he therefore begins to show how men can know divine power by experience. He does this first in human affairs themselves.
15 If he holdith togidere watris, alle thingis schulen be maad drie; if he sendith out tho watris, tho schulen distrie the erthe.
Gregory the Dialogist · AD 604 If He withholdeth the waters, all things are dried up. If He sendeth them out, they will overturn the earth. If 'water' be understood of knowledge for preaching, as when it is written, The words of a man's mouth are as deep waters, and the well-spring of wisdom as an overflowing brook; when 'water is withheld, all is dried up,' in that if the knowledge of the preacher is withdr…
Thomas Aquinas · AD 1274 Then he shows how men can experience divine power in natural things, especially in rains and droughts. So he says, "If he will withhold the rain," so that it does not fall, "everything will dry up," which grows on the earth. "If he will send the rain," in great abundance, "it will cover the earth," as in floods.
16 Strengthe and wisdom is at God; he knowith bothe hym that disseyueth and hym that is disseyued.
Gregory the Dialogist · AD 604 With Him is strength and wisdom. A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom.
Thomas Aquinas · AD 1274 Thus, as a conclusion from these premises he says, "With him is strength." Then he begins to progress to the second point, saying, "and wisdom," as though proposing what he intends to clarify. For it is a property of wisdom that through it one may have right judgment about things.
17 And he bryngith conselours in to a fonned eende, and iugis in to wondryng, ethir astonying.
Gregory the Dialogist · AD 604 He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness. Whereas every man that strives to deceive his neighbour is wicked, and 'Truth' saith to the wicked, I never knew you, depart from Me ye that work iniquity; in what sense is it said here, that 'the Lord knoweth the deceiver?' But forasmuch as God's 'knowing' sometimes…
Thomas Aquinas · AD 1274 Then he shows that there is counsel in God by those things which appear in human affairs. On this point, consider that as God knows both the principles and conditions of speculative sciences and their order to one another, and he still does not acquire knowledge of the conclusions through the principles, but he knows all things in the first, simple glance.
18 He vnbindith the girdil of kyngis, and girdith her reynes with a coorde.
Ephrem the Syrian · AD 373 These words must not refer to the sons of Aaron, who did not live anymore at that time, but to priests such as Job himself and Melchizedek. If the narrative is about real and holy priests, how is it said that they are led away in amazement?
Gregory the Dialogist · AD 604 He looseth the belt of kings, and girdeth their reins with a cord. They that know how to regulate aright the motions of their members, are not unjustly called 'kings.' But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice.
Thomas Aquinas · AD 1274 Since he has said this in a general way, he now makes it clear by specific examples, showing how all things which seem excellent in human affairs are brought by the depth of divine counsel "to a foolish end" and "to dullness." In human affairs, kings excel with respect to power.
19 He ledith her prestis with out glorie, and he disseyueth the principal men, `ethir counselours;
Gregory the Dialogist · AD 604 He leadeth the priests inglorious, and overthroweth the mighty. The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord?
Thomas Aquinas · AD 1274 Priests excel by the reverence in which they are held, concerning which he adds, "he makes the priests inglorious." The first men and counselors in a kingdom or a city seem to excel in the prudence of their advice, and he says regarding them, "and he dispossesses the nobles," that is, he deceives them.
20 and he chaungith the lippis of sothefast men, and takith awei the doctrine of elde men.
Julian of Eclanum · AD 455 "By changing the speech of those who speak truly." He is not referring here to those who speak truly, so much as to those who believe they speak truly.
Gregory the Dialogist · AD 604 Who changeth the lip of the truthful, and taketh away the instruction of the aged. When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, 'What hast thou to do, to declare My statutes, or that thou takest…
Thomas Aquinas · AD 1274 Philosophers excel in the consideration of the truth. He says regarding these, "He alters the truth from their lips," i.e. the lips of those who are eager to speak the truth.
21 He schedith out dispisyng on princes, and releeueth hem, that weren oppressid.
Gregory the Dialogist · AD 604 He poureth contempt upon princes, and lifteth up those that were oppressed. For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as 'Princes' by faith, and the latter lay borne down in the depth by unbelief.
Thomas Aquinas · AD 1274 Princes excel in the authority which they have for ruling others, and he says about these, "he pours contempt on princes," so that they are despised by those who should obey them.
22 Which schewith depe thingis fro derknessis; and bryngith forth in to liyt the schadewe of deeth.
Olympiodorus of Alexandria · AD 600 "Revealing deep things out of darkness, and he has brought into light the shadow of death." The literal meaning is, "He manifests the things which are hidden to all, and preserves those who are in danger and close to death." He calls danger "the shadow of death," because, as shadow is very close to the body that produces it, so danger is very close to the death that causes it.
Gregory the Dialogist · AD 604 Who discovereth deep things out of darkness, and bringeth out to light the shadow of death. For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that 'deep things are discovered out of darkness?' Whence too 'Truth' Himself, speaking in parables to the disciples, saith, What I tell you in darkness, th…
Thomas Aquinas · AD 1274 As to those men who have no prestige, but live hidden in the lowest state, he then says, "he reveals those deep in darkness," that is, men placed in a lower state, who are unknown because of this, as though existing in darkness. He leads these to glory by revealing them to others.
23 Which multiplieth folkis, and leesith hem, and restorith hem destried in to the hool.
Gregory the Dialogist · AD 604 Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire. We may understand it, viz.
Thomas Aquinas · AD 1274 As he had said that such alternation of sublimity and dejection happens among particular persons from God, he shows this same thing among all men saying of them, "who brings growth to the races," so that they increase in the great number of men, "and ruin to them," when he destroys them either by wars or pestilence.
24 Which chaungith the herte of princes of the puple of erthe; and disseyueth hem, that thei go in veyn out of the weie.
Gregory the Dialogist · AD 604 Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man.
Thomas Aquinas · AD 1274 After he has shown there is strength, wisdom, and counsel in God, he finally shows that God is intelligent, understanding by this the knowledge which He has of hidden things, which seem above all to designate what is hidden in the heart.
25 Thei schulen grope, as in derknessis, and not in liyt; and he schal make hem to erre as drunken men.