Job 1,1.

BOOK I.

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.

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 knowledge 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, I am a brother to dragons, and a companion 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 Iso Vulg. 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, I know thy works,

29.

7.8.

15.

Simplicity needs Uprightness and Zeal.

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and where thou dwellest, even where Satan's seat is; and Book thou holdest fast My name, and hast not denied My faith. Hence the Holy Church is commended by the voice of the Spouse, where He says to her in the Song of love, As the Cant. 2, lily among the thorns, so is my love among the daughters.2. 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 borne by the Spouse, he might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after, And that man was simple1 and upright.

'so Vulg.

16.

2. For there are some in such wise simple as not to ii. know what uprightness is, but these walk wide of the innocence 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 Rom. good, and simple concerning evil. Hence again he says, 16, 19. Brethren, be not children in understanding, howbeit in 1 Cor. malice be ye children. Hence Truth enjoins Her disciples by 14, 20. Her own lips, saying, Be ye wise as serpents and harmless Mat.10, as 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. 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 uprightness against the offences of sinners. It follows, And one that feared God and eschewed evil.

Therefore

3. To fear God is never to pass over any good thing, that iii. ought to be done. Whence it is said by Solomon, Whoso Eccl. 7, fears God, neglects nothing"; but because there are some, (Vulg.)

E. V. He that feareth God shall come forth of them all.

D

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19.

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1, 1.

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person described before his combat. JOB who practise some good actions, yet in such wise that they 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 who offendeth in one point, spoileth many good deeds". Hence James bears witness, saying, James For whosoever shall keep the whole law, and yet offend in 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.

18.

2, 10. 1 Cor.

5, 6.

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, I mentis describes the members of the soul', 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 born 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. Hom. i. on perdit. Eng. Vers. But one sinner de- Stat. Tr. p. 18. stroyeth much good.

Job shewn to have valued wealth but little.

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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 was seven thousand sheep, and vi. three thousand camels, and five 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 greatness 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; He Matt. also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of 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 men of

13, 22.

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Strictness of Job. Feasting apt to bring sin.

JOB the East. Who does not know that the men of the East are 1, 3. 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 went and feasted in their houses, every one his day; and sent and called for their three sisters to eat vii. and to drink with them. Greater wealth usually becomes

the cause of greater discord between brethren. O, inestimable 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 practised 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 to play.

32, 6.

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 Luke16, 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

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