1 Forsothe it was doon, whanne in sum dai the sones of God `weren comun, and stoden bifor the Lord, and Sathan `was comun among hem, and stood in his siyt,
John Chrysostom · AD 407 Why does the author describe the angels in the act of presenting themselves daily before the Lord? He does so that we might learn no actual event is overlooked by God's providence, and that the angels report what happens every day. Every day they are sent to settle some question, even though we ignore all this.
Gregory the Dialogist · AD 604 Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. HISTORICAL INTERPRETATION. BLESSED Job, though aimed at for death in his temptation, gained growth unto life by the stroke.
Thomas Aquinas · AD 1274 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.
2 that the Lord seide to Sathan, Fro whennus comest thou? Which answeride, and seide, Y haue cumpassid the erthe, `and Y haue go thury it.
Gregory the Dialogist · AD 604 And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. HISTORICAL INTERPRETATION.
Thomas Aquinas · AD 1274 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]
3 And the Lord seide to Sathan, Whethir thou hast biholde my seruaunt Joob, that noon in erthe is lijk hym; he is a symple man, and riytful, and dredynge God, and goynge awei fro yuel, and yit holdynge innocence? `But thou hast moued me ayens him, that `Y schulde turmente hym in veyn.
Gregory the Dialogist · AD 604 And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. HISTORICAL INTERPRETATION.
Thomas Aquinas · AD 1274 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?
4 To whom Sathan answeride, and seide, `A man schal yyue skyn for skyn, and alle thingis that he hath for his lijf;
Julian of Eclanum · AD 455 Since the devil had seen that at the first attack of temptation the stability of the holy man had not tumbled down, the devil came again before God, and by claiming that the temptation was not serious enough, he asserted that Job had now to be tested. The test would focus on Job's own person, rather than his external circumstances.
Gregory the Dialogist · AD 604 HISTORICAL INTERPRETATION. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. The old enemy derives from outward things the charge which he urges against the blessed man's soul.
Thomas Aquinas · AD 1274 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!
5 `ellis sende thin hond, and touche his boon and fleisch, and thanne thou schalt se, that he schal curse thee in the face.
Thomas Aquinas · AD 1274 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 h…
6 Therfor the Lord seide to Sathan, Lo! he is in `thin hond; netheles kepe thou his lijf.
Ephrem the Syrian · AD 373 "Only spare his soul." God does not say this as if he wanted to prevent the devil from snatching Job's life away, but he says "spare him." That is, be careful not to destroy the natural state of Job's mind and reason.
Gregory the Dialogist · AD 604 MORAL INTERPRETATION. Behold, he is in thine hand: but save his life. Oftentimes our old enemy, after he has brought down upon our mind the conflict of temptation, retires for a time from his own contest, not to put an end to his wickedness, but that upon those hearts, which he has rendered secure by a respite, returning of a sudden, he may make his inroad the more easily and u…
Thomas Aquinas · AD 1274 Therefore the Lord willed to show that Job had not served God for the health of the body, just as he had already shown that Job did not serve him because of exterior goods, and so the text adds, "The Lord said to Satan: Behold, he is in your hand," i.e., I commit power to you to afflict him in body, "only spare his life," i.e., do not cannot take away life from him.
7 Therfor Sathan yede out fro the face of the Lord, and smoot Joob with `a ful wickid botche fro the sole of the foot `til to his top;
Gregory the Dialogist · AD 604 HISTORICAL INTERPRETATION. So Satan went forth from the presence of the Lord. And smote Job with sore boils, from the sole of his foot unto his crown. How 'Satan goes forth from the presence of the Lord,' is shewn by the remarks which have been already made above. Strokes are to be estimated in two ways, viz. to consider either of what kind, or how great.
Thomas Aquinas · AD 1274 When Satan had received the power, he proceeds to execute it. So the text continues, "So Satan went forth from the face of the Lord and afflicted Job," with what was truly an abominable and shameful blow. So the text says, "with sores," which were incurable and painful, i.e. "loathsome," entirely "from the sole of his foot to the crown of his head."
8 which Joob schauyde the quytere with a schelle, `and sat in the dunghil.
Gregory the Dialogist · AD 604 HISTORICAL INTERPRETATION. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. What is a potsherd made from, excepting mud? and what is the humour of the body, but mud?
Thomas Aquinas · AD 1274 The afflictions of the sick are customarily alleviated by cures applied externally which are pleasant. But Job was not alleviated in such a way, for the text continues, "Job scraped the bloody matter with a shard." In this the text shows that pleasant and soothing remedies are not applied to him.
9 Forsothe his wijf seide to hym, Dwellist thou yit in thi symplenesse? Curse thou God, and die.
Hesychius of Jerusalem · AD 450 Now, since the betrayer had been defeated in every battle, had failed in all his attempts, had been hindered in all his hunts, had been deprived of all his schemes, and all his traps had been broken, after destroying Job's wealth, after the death of his numerous children, after ripping Job's body with his blows, as a last, and in the betrayer's opinion, most compelling resource…
Gregory the Dialogist · AD 604 MORAL INTERPRETATION. Dost thou still retain thine integrity? Curse God, and die. For the illadvising wife is the carnal thought goading the mind, since it often happens, as has been said above, that we are both harrassed with strokes without, and wearied with carnal promptings within.
Thomas Aquinas · AD 1274 In their afflictions, men customarily find solace in words of those offering consolation. But the affliction of Job was accompanied by irritating words, which were as much more provocative as the person who spoke them was more closely connected to him.
10 And Joob seide, Thou hast spoke as oon of the fonned wymmen; if we han take goodis of the hond of the Lord, whi forsothe suffren we not yuels? In alle these thingis Joob synnede not in hise lippis.
John Chrysostom · AD 407 This text means that if we actually experienced only misfortunes, we would still need to bear them. God is Master and Lord. Does he not possess the power to send us anything? Why did God provide us with our goods? He did not do so because we deserved them. God was absolutely free to send us only afflictions. If he has also granted us goods, why do we complain?
Gregory the Dialogist · AD 604 MORAL INTERPRETATION. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?
Thomas Aquinas · AD 1274 The holy man who had born his troubles patiently, could not bear the injury done to God, for there follows, "But he said to her: You have spoken like one of the foolish women speaks." He rightly accuses of foolishness one speaking against the divine wisdom.
11 Therfor thre frendis of Joob herden al the yuel, that hadde bifelde to hym, and camen ech man fro his place, Eliphath Temanytes, and Baldach Suythes, and Sophar Naamathites; for thei `hadden seide togidere to hem silf, that thei wolden come togidere, and visite hym, and coumforte.
Ephrem the Syrian · AD 373 In the meantime, while the friends investigated Job's case and made preparations for their journey, there is no doubt that many days passed. They were all lords and men of princely rank. Job's three friends signified the class of the high priests, the priests and the prophets, who flourished among the Jews.
Gregory the Dialogist · AD 604 ALLEGORICAL INTERPRETATION. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite.
Thomas Aquinas · AD 1274 The devil not only strove to exasperate the mind of blessed Job through his wife, but also through his friends, who although they came to console him, yet went so far as words of rebuke.
12 And whanne thei hadden reisid afer `her iyen, thei knewen not hym; and thei crieden, and wepten, and to-renten her clothis, and spreynten dust on her heed `in to heuene.
Gregory the Dialogist · AD 604 ALLEGORICAL INTERPRETATION. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept. All heretics, in contemplating the deeds of Holy Church, lift up their eyes, in that they are themselves down below, and when they look at her works, the objects, which they are gazing at, are set high above them.
Thomas Aquinas · AD 1274 What provoked these signs of compassion is now introduced. "When they saw him from afar, they did not recognize him," for his face was changed by sores, his clothing and his refinement gone because of the loss of his possessions. The term "from afar" should be understood to mean that measure by which a man can be recognized from a distance.
13 And thei saten with hym in the erthe seuene daies and seuene nyytis, and no man spak a word to hym; for thei sien, that his sorewe was greet.
Gregory the Dialogist · AD 604 MORAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights. But these vices which the old enemy hides under the semblance of virtues, are very minutely examined by the hand of compunction. For he that really grieves within, resolutely foredetermines what things are to be done outwardly, and what are not.
Thomas Aquinas · AD 1274 They consoled him not only by showing compassion to him, but also by showing their fellowship with him; for there follows, "they sat with him on the ground seven days and seven nights." Nevertheless one must not understand this to mean a continuous period, but at suitable times, for great sorrow needed consolation for a long time.