The first verses of the first chapter of the Book of Job are explained first historically, then in an allegorical, and lastly in a moral sense.
Job 1, 1. 1. There was a man in the land of Uz, whose name was Job, It is for this reason that we are told where the holy man dwelt, that the meritoriousness of his virtue might be expressed; for who knows not that Uz is a land of the Gentiles? and the Gentile world came under the dominion of wickedness, in the same proportion that its eyes were shut to the know- ledge of its Creator. Let us be told then where he dwelt, that this circumstance may be reckoned to his praise, that he was good among bad men; for it is no very great praise to be good in company with the good, but to be good with the bad; for as it is a greater offence not to be good among good men, so it is immeasurably high testimony for any one to have shewn himself good even among the wicked. Hence it is that the same blessed Job bears witness to Job 30, himself, saying, / am a brother to dragons^ and a com- panion to owls. Hence it was that Peter extolled Lot with high commendation, because he found him to be good 2 Pet. 2, among a reprobate people; saying, And delivered just Lot, * vexed with the filthy conversation of the wicked; for he was hoYu\g. righteous in seeing and hearing^, dwelling with them who vexed his righteous soul from day to day with their unlawful deeds. Now he evidently could not have been vexed unless he had both heard and witnessed the wicked deeds of his neighbours, and yet he is called righteous both in seeing and in hearing, because their wicked lives affected the ears and eyes of the Saint not with a pleasant sensation, but with the pain of a blow. Hence it is that Paul says to his disciples, Phil. 2, In the midst of a crooked and perverse nation, among whom ye shine like lights in the world. Hence it is said to Rev. 2, the Angel of the Church of Pergamos, / know thy works, Simplicity needs Uprightness and Zeal. 33 and where thou dwellest. ei^en where Satan's seat is; and Book thou holdcst fast My name, and hast not denied My faith. — '■ — Hence the Holy Church is cominended by the voice of the Spouse, where He says to her iu the Song of love, As the Cant. 2, lily among the thorns, so is my love among the daughters. ^' Well then is the blessed Job described, (by the mention of a gentile land,) as having dwelt among the wicked, that according to the testimony bonie by the Spouse, he might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after, A?id that 7nan was simple^ and upjright, 'soVulg.
2. For there are some in such wise simple as not to ii. know what uprightness is, but these walk wide of the inno- cence of real simplicity, in proportion as they are far from mounting up to the virtue of uprightness; for while they know not how to take heed to their steps by following uprightness, they can never remain innocent by walking in simplicity. Hence it is that Paul warns his disciples, and says, But yet I would have you wise unto that which is B.om. good, and simple concerning evil. Hence again he says, ^^' ^^ Brethren, be not children in understanding, howheit in i Cor. malice he ye children. Hence Truth enjoins Her disciples by ^^' '^^' Her own lips, saying. Be ye wise as serpents and haniiless Mat.io, flw doves. For in giving them admonition, He needfully ^^' joined the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and again the craftiness of the serpent might be attempered by the simplicity of the dove. Hence it is that the Holy Spirit has manifested His presence to mankind, not in the form of a dove only, but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. Therefore He is manifested in a dove, and in fire, because all they, who are full of Him, yield themselves to the mildness of simplicity, in such sort as yet to kindle with a zeal of u})rijj:ht- ness against the ofTonces of sinners. It follows, And one that feared God and eschewed evil.
8. To fear God is never to pass over any good thing, that iii. ought to be done. Whence it is said by Solomon, ^^^^^^OeccI.T fears Qod^ neglects nothing*; but because there are some, '^• (Vulg.) ■ E. V. He that feareth Godshatl com^ forth ofthetn all. I J* D 34 Job^s person described before his combat.
Job who practise some good actions^ yet in such wise that they — l_l_ are by no means withheld from certain evil practices; after he is said to have been one that feared God, it is still rightly reported of him that he also eschewed evil; for it is Ps. 37, written, Depart from evil, and do good; for indeed those good actions are not acceptable to God, which are stained in His sight by the admixture of evil deeds; and hence it is Eccl. 9, said by Solomon, He ivho offendeth in one point, spoileth many, good deeds^. Hence James bears witness, saying, James Pqj- lohosoever shall keep the whole law, and yet offend in I'cor. one point, he is guilty of all. Hence Paul saith, A little ^> ^' leaven leaveneth the whole lump. So then that it might be shewn us how spotless the blessed Job stood forth in his good actions, it is wisely done that we have it pointed out how far he was removed from evil deeds.
4. But it is the custom of narrators, when a wrestling match'' is woven into the story, first to describe the limbs of the combatants, how broad and strong the chest, how sound, how full their muscles swelled, how the belly below neither clogged by its weight, nor weakened by its shrunken size, that when they have first shewn the limbs to be fit for the combat, they may then at length describe their bold and mighty strokes. Thus because our athlete was about to combat the devil, the writer of the sacred story, recounting as it were before the exhibition in the arena the spiritual merits in this athlete, 'mentis describes the members of the souP, saying. And that man was perfect and upright, and one that feared God, and eschewed evil; that when the powerful setting of the limbs is known, from this very strength we may already prognosticate also the victory to follow. Next comes, iv- 5. Ver. 2. And there were horn unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the '' Qui in uno offenderit, multa bona ^ Compare St. Chrys. Horn. i. on p*irdtt. Eng. Vers. But one sinner de- Stat. Tr. p. 18. stroyeth much good.
Job shewn to hare valued loealth hut Utile, 35 father of a numerous offspring. And the same man in the Book beginning of his book is declared devout in offering sacrifices, '— and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them. It proceeds; 5. Ver. 3. His substance also icas seven thousand sheep, and '^i- three thousand camels, and Jive hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the gi'eat- ness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; HeM&tt. also that received seed among the thorns, is he that heareth ^^' ^^* the word, and the care of this world, and the deceitfulness qf riches, choke the word, and he becometh unfruitful. See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices.
7. Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it.
8. So that this man was the greatest of all the?7ien qf o2 36 Strictness of Job. Feasting apt to bring sin.
Job the East. Who does not know that the men of the East are ' very wealthy, accordingly ' he was the greatest of all the men of the East;' as though it were expressly said that he was even richer than the rich.
9. Ver. 4. And his sons icent and feastedin their houses, every one his day; and sent and called for their three sisters to eat "^11- and to drink ivith them. Greater wealth usually becomes the cause of greater discord between brethren. O, inesti- mable praise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided affection yet filled the hearts of all.
10. Ver. 5. 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 accordviii. ing to the number of them all. When it is said, sent and sanctified them, it is openly shewn what strictness he prac- tised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had contracted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there are certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is Exod. written. The people sat down to eat and drink, and rose up 11. Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as Lukeie, thirsting for water, in these words. Father Abraham, have ^'*- mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented Tacit indications. Mysteries of the numher seven. 37 in tliisjiame. He is first said to have fared sumptuously every Book day, and then it is recorded that he craved a drop of water — '- — upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is indicated by the punishment, in that he, whom the Truth had said fared sumptiiously every day, was described as most on fire in his tongue. They that attune the harmony of stringed in- struments arrange it with such exceeding skill, that frequently, when one chord is touched, a very difiercnt one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune^, ^ cantu rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting.
12. But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account ])laiuly indicates that, in offer- ing a sacrifice on the eighth day, the blessed Job was cele- brating the mystery of the Resurrection. For the day, which is now named ' The Lord's day,' is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation '^, but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled * for the Octave,' wherein joy for the resurrection is proclaimed, but, d viz. Ps. vi. the title of which in of the number six, and in the seventh the LXX is translated w<rb T?,- iyJ^JJf, may be at rest among the hosts of &c. see S. Greg. Nyss. in l^salm: *%p. blessed spirits; so that in the eighth, E. t. i. p. 301. B. and other fathers; renewed by resurrection, enriched by also S. Greg. Rom. Lib. Sacram. Op. the remission of the Jubileo, ye may t. ii. p 14. in the Henediction fi)r the arrive at the joys that are to abide Octave of the Nativity, " That ye may without end." no live in this world in the perfectuess 38 Job feared sins of thought in his children.
Job that the sons of blessed Job had been forearmed by the — i— ^ discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is subjoined, ix. 13. For Job said, It may be thai my sons have sinned, and cursed'' God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this Saint, who does not say, ' that they have cursed God in their hearts,' but it may be that they have cursed God in their i Cor. 4, hearts. Whence it is well said by Paul, Therefore judge nothing before the time, until the Lord come, Who both will bring to light the hidden tilings of darkness, and will make manifest the counsels of the hearts; for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought.
1 al. this But here^ we should consider with discrimination, with what spotuit severity that father was likely^ to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples } What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions } But that his perseverance too in this holy work may be demonstrated, it is well added, X. 14. Thus did Job all the days; for it is written. But he Mat. 24, ^j^^^ shall endure unto the end, the same shall be saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through cursorily in following out the history. Now the order of interpretation requires that beginning afresh we should at this point open the secrets of its allegories.
xi. 15. Ver. 1. There was a man in the land of Uz, whose « r>:it. blessed, as the Hebrew, which cursed, see- on c. i. 8. §. 31. though he however he treats simply as meaning deals otherwise with ii. 11.
Qriefand Counsel^ Mercy ^V Upright nessj'oreshew Christ. 39 name was Job. We believe from the history that these things Rook took place, but let us here turn to see in what way they were '■ — allegorically fulfilled; for, as we have said, Job is interpreted, * a mourner,' and Uz ' a counsellor.' Whom else then does the blessed Job express by his name, saving Him, of Whom the Prophet speaks, saying, Siirelt/ He hath borne our griefs? Isa. 63, He dwells in the land of Vz., in that He rules the hearts of ' a people of wise counsels; for Paul saith, that Christ is ///el Cor. l, Wisdom of God and the Power of God; and this same Wisdom Herself by the lips of Solomon declareth, / Wisdom Prov. 8, dwell with Prudence, and ^am in the midst of witty inventions. So Job is an inhabitant of the land of Uz, because Wisdom, Which underwent the pain of the Passion in our behalf, has made an habitation for Herself in those hearts, which are instinct with the counsels of life.
1(). And that man was perfect and upright. In upright- xii. ness, justice is signified, and in simplicity, mercy ^ Wein<°^, following out the straight line of justice, generally leave mercy ness,' behind; and in aiming to observe mercy, we deviate ft'oi" sue^tudo) the straight line of justice. Yet the Incarnate Lord main- tained simplicity with uprightness; for He neither in shewing mercy parted with the strictness of justice, nor again in the exactitude of justice did He part with the virtue of merciful- ness. Hence when certain persons, having brought an adulteress before Him, would have tempted Him, in order that He might step into the fault either of unmercifulness or of injustice, He answered both alternatives by saying, //e John 8, that is without sin among you, let him first cast a stone at^' her. He that is without sin among you, gives us the sim- plicity of mercy, let him first cast a stone at her, gives us the jealous sense of justice. Whence too the Prophet saith to liim, And in Thy Majesty ride prosperously, because ofps. 46, truthf and meekness, and righteousness. For in executing'*' truth, He kept mercy united with justice, so that He neither lost the jealous sense of rectitude in the prejxinderance of mercy's scale, nor again unsettled the preponderance of mercy by that jealousy of rectitude.
17. And one that /eared God, mid rsrhewed mil. It is xiii.
' Inter sum, E. y. find out knowledge of.
40 How Job's seven sons typify the twelve Apostles.
Job written of HiiHj and the Spirit of the fear of the Lord^ hath — I--- filled Him; for the Incarnate Lord shewed forth in His own Isa. 11, Person whatsoever He hath inspired us withal '', that what He delivered by precept, He might recommend by example. So then according to our human nature our Redeemer feared God, for to redeem proud man, He took for man's sake an humble mind. And His acting likewise is fitly designated hereby, in that the blessed Job is said to eschew evil. For He Himself eschewed evil, not evil which He came in con- tact with in the doing, but which upon meeting with it. He rejected; for He forsook the old life after man's method, which He found at His birth, and He stamped upon the character of His followers that new life, which He brought down with Him. xiv. 18. Ver. 2. And there were horn to him seven sons and three daughters. What is conveyed to us in the number of seven, saving the sum of perfection? for to say nothing of the argu- ments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; w^e know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too that the seventh day was given to man for a rest; i. e. for a ' Sabbath.' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being com- pleted by the addition of the unit of our uniting together.
19. Thus the?-e were horn to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished witli the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, « The Vulgate reads, * replebit' feaY of the LonV^ '■ shall fill,' the Eng. "Vers. " andshall '' some Mss. * commanded us.' mahc him of quick untlcr standing in the Tlie three dmtghters, several orders of Christians. 41 seven is changed into twelve, and hence, forasmuch as the Book holy Apostles were sent to proclaim the holy Trinity in the '- — four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips and in their lives.
20. And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to per- fection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by * the seven sons' is represented the order of the Preachers, and by ^ the three daughters' the multitude of the hearers. By ' the three daughters' may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; viz. of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job; for what is signi- fied by Noah who guided the Ark in the waters, but the order of rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation.'' What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the ])aths of earth } Therefore because after the holy Apostles there came these three divisions of the faith- ful, after the sons rightly follows the mention of the three. daughters that were born to him. It proceeds: Ver. 3. His substance also was three thousand sheep and thfee thousand camels.
21. That believing hearers have been gatliered from various xv. manners of life, a truth which is first declared generally by 42 Camels a type of the Gentile Churches.
Job the mention of the daughters, the same is afterwards brought ' before us in detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace'? what again is signified by the three thousand camels, but the crooked defectiveness ^ of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against Mat.23, fjini, ivho strain at a gnat, and swallow a camel. For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a earners back, in that the Church, which hastens from the