John Chrysostom

In his own words on Job

• Job 1:1

  Each of these epithets is sufficient to show the beauty of Job's soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. "Blameless" the text says, that is, perfectly virtuous. "Upright," and also "true," and also "pious," and again, "he turned away from any evil." Notice the words "from any," and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is?

  COMMENTARY ON JOB 1:1

• Job 1:2

  Notice how the author first of all speaks about Job's virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job's virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. "There shall not be," Scripture says, "male or female barren among you." But Abraham was childless, so that you might learn that Abraham's goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you.

  COMMENTARY ON JOB 1:2

• Job 1:3

  The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly.

  COMMENTARY ON JOB 1:3

• Job 1:4-5

  Mutual understanding, the greatest good, was profound within Job's family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this.

  COMMENTARY ON JOB 1:4

• Job 1:9-10

  Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing.

  COMMENTARY ON JOB 1:10

• Job 1:11-12

  [Satan] himself willed and desired to receive power over Job, but he did not dare to say so. "But you," he says, "stretch out your hand." Then, so that he may not say, "you indulgently struck him as though he was a household servant," God does not do that which the devil asked. Certainly God could, in doing that, justify himself by saying, "I did what you wanted; it is you who told me to touch him."

  COMMENTARY ON JOB 1:11B

• Job 1:17

  Therefore we cannot consider these blows as coming directly from God. The devil amplifies the tragedy, as seen in the variety of the announced calamities. But, since Job was pious, he probably said, "It is God who strikes. Hence it is necessary to be patient." The devil then argues. "Look!" the devil says. Consider what kind of men attack you. It is not only God who is fighting against you. Contemplate the great power of the devil and the way he has armed such numerous hordes. The devil has clothed himself in appearances. Even if you do not believe in the reality of divine judgment, you can see his ability to give demonic powers a visible form, even when he cannot create these powers.

  COMMENTARY ON JOB 1:17

• Job 1:20-21

  Do not believe, dear brothers, that Job's gesture indicates a defeat. It is, above all, a sign of victory. Indeed, if he had done nothing, he would have appeared to be insensitive. Job actually demonstrates himself to be altogether wise, fatherly and pious. What damage did he suffer? He grieves not only for the loss of his children and his cattle but also for the way they died. Who would have not been shattered by such events? Which man of steel would have not been affected? Paul himself often expressed his tearful reaction to events, "What are you doing weeping and breaking my heart?" We should admire Paul's response. In the same way, Job also deserves to be admired because, in spite of the emotion that pushed him to make that moving gesture, he does not speak a single inappropriate word.

  COMMENTARY ON JOB 1:20

• Job 2:1-2

  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. That is the reason why they were created; that is their task, as the blessed Paul says, "They are sent to serve for the sake of those who are to inherit salvation." "And the devil," the text says, "also came among them." You know why the angels are present. But why is the devil present? The latter is present to tempt Job; the former, in order to regulate our matters. Why is the devil questioned again before the angels themselves? Because he had said before them, "He will curse you to your face." What a shameless nature! He has dared come back!

  COMMENTARY ON JOB 2:1

• Job 2:10

  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? Notice how [Job] does not speak anywhere about faults or good actions but only says that God has the power to do whatever he wants. Recall your former happiness, and you will have no problem in bearing the present difficulties. It is sufficient, as our consolation, to know that it is the Lord who sends them to us. Let us not speak about justice and injustice. - "Commentary on Job 2.10c"

• Job 3:11

  Do not be amazed when I tell you that Job did not speak these words. I mistake him for another. These are words that I lend to Job and are contrary to his benevolence and profound goodness. In fact, Job had no desire to say anything of the sort. He suffered righteously what he was suffering, so that he reasonably and wisely said that "he was not born." This is exactly what Christ himself said about Judas: "It would have been better for that man if he had not been born." And Job says much the same thing: "Why was I born? It would have been better if I had not been born."

  COMMENTARY ON JOB 3:11A-16B

• Job 3:14-15

  It seems to me that Job attempts to humble these noble characters and to persuade them not to attach a great importance to human affairs, because he has not introduced the kings into this passage without purpose or at random. Job speaks of "those who gloried in their swords." Notice again how amid his afflictions Job possesses words full of wisdom. Their wealth, in fact, has granted the kings no protection; their power has been of no use; death has come at the end for everyone.

  COMMENTARY ON JOB 3:20-23

• Job 3:16

  "Or like a stillborn child that never sees the light," he says. Notice how, in order that he may not appear to be arrogant, he even compares himself with a stillborn child, so absolutely wretched and pitiful is he.

  COMMENTARY ON JOB 3:20-23

• Job 3:20

  "Why is light given," Job asks, "to those whose soul dwells in bitterness, and life to those souls who are in pain?" Again this is not the language—God forbid!—of someone who makes rebukes, but of someone who searches and suffers. In fact, when words are spoken with a different spirit, they must not be interpreted in the same manner. Therefore, when a philosopher asserts, "Why does a senseless person have riches at his disposal?" he only shows that he is unworthy of riches. From this we learn that not only life but also death is useful, when it is more desired than evil.

  COMMENTARY ON JOB 3:20-23

• Job 3:21-22

  In this way Job speaks of "those who long for death," but, he says, "it does not come." That is why the Preacher in Ecclesiastes says, "For everything there is a season" and, in another passage, "O death, how your memory is sweet." When you hear Job's wife suggesting to him, "Curse God, and die," you should not suppose that he did not answer because of his love of life but because of his piety. Indeed he who considered death to be very desirable and saw it as a real goodness when he was allowed to obtain it did not dare speak against God.

  COMMENTARY ON JOB 3:20-23

• Job 3:23

  "Death is rest for man." This is what Job declares. Now if death brings rest, why don't the majority of people rush to it? Because God has made life desirable in order to prevent us from running to death. "Its way is hidden." In my opinion Job is speaking about death, but by pretending that his words are about the way of humankind. This indicates that Job's words concerning death are what has been said before, especially in the expression, "they dig for it more than for hidden treasures," things that are evidently hidden. Our future is unknown, Job says. We do not uncover it. Please do not speak to me about those who hang themselves, because Job speaks about what conforms to nature and the commandments of God. "God has surrounded it," he says, "with a wall." As the gospel states, "The day of the Lord comes as a thief in the night." To avoid the response, "Why do you not choose death?" Job answers, "The Lord has surrounded it with a wall." Its doors are closed.

  COMMENTARY ON JOB 3:20-23

• Job 4:1-2

  What does Eliphaz say? "Have you often spoken in your suffering?" By "suffering" the Scripture may signify "sin," as it states, "Under his tongue is mischief." Eliphaz did not say, Have you committed any evil action? Eliphaz asks, "Have you spoken?" Indeed the fame of Job's life shone everywhere, and many still testified to Job's virtue. It is useless, Eliphaz says to Job, to say that your deeds are just and good, for the very reason that the fault is sometimes found in the words we speak. "And who can tolerate the violence of your words?" Consider now the expression "Have you often spoken?" The hesitation and uncertainty do not come from his moderation but from the fact that Eliphaz cannot convince Job about an evident fault on his part, "the violence of your words." What did Job say? He wished to die and to be delivered from his present life. Did Job actually say, "Is it in spite of my justice and virtues that I suffer such misfortunes"? No. He said, "I wanted to disappear with the impious, with my servants, with the stillborn. I wanted to have the same fate as the impious." He did not say, "I, who have such qualities and such importance."

  COMMENTARY ON JOB 4:2

• Job 4:6

  "Is not your fear based on folly, as is your hope, and your mischievous ways?" That is to say, was there not a foolish intention behind your actions? Eliphaz means, "Either you have not done these things, or your life is full of evil. Or you do not fear God with a righteous intention and all that you say is mere words. Your hope is based on folly." Eliphaz states that Job's hope was filled with foolishness. Why? Is it necessary to say that? Is it not possible that after often helping his neighbor, he has now fallen into misfortune? "No," says Eliphaz.

  COMMENTARY ON JOB 4:6

• Job 4:10-11

  The writer mentions natural things, that is, nothing that is new or unusual. Certain laws regulate everything, and nothing has changed. Indeed, if what concerns wild beasts remains the same, even more so what concerns us remains unchanged. If it is not possible to restrain "the strength of the lion," then the righteous also cannot be prevented from talking frankly. In fact, as the wild beast naturally possesses strength, so also the righteous person possesses a natural power and force. Actually it is more likely for a lion to become weak than for a righteous person to allow others to manipulate him.

  COMMENTARY ON JOB 4:10

• Job 4:12

  In the present case Eliphaz wants to suggest, in my opinion, that Job has often spoken such words either, perhaps, to drive others to jealousy or with a different intention. You that ask such questions, see whom you resemble. Indeed, if Eliphaz has spoken so in these circumstances without obtaining forgiveness, it will be the same for us. Our situation will be even worse, because we have views similar to those of Eliphaz. And we have the advantage of the proofs the facts provide. We have been allowed to see the real reasons for the misfortunes that happened to Job. Yet we are just like those who believe they found a reason to blame him and to attack him without waiting for the evidence of the facts.

  COMMENTARY ON JOB 4:12

• Job 5:1

  Through these words Eliphaz shows the excellence of God. Since it was natural for Job to examine his own situation on the ground of his personal reflections, observe what Eliphaz says: "Do not speak so." God is great. He does many things that we don't understand. Our lowliness is profound.… Whatever God might do, he does well.

  COMMENTARY ON JOB 5:1A

• Job 5:2

  But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who "causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray, perish." This refers to the ardor of God. "His wrath causes the foolish to disappear" means, in my opinion, that God's wrath causes the sinners to disappear. "Wrath destroys the foolish one," Eliphaz says, and therefore it does not destroy the sensible. Wrath, in fact, has no place among the sensible.

  COMMENTARY ON JOB 5:2

• Job 5:3

  Notice how Eliphaz anticipates possible objections. "Do not say to me, 'Often they also had children.' Yes, but never for a long time." Since it made good sense to ask, "If Job was a sinner, how had he come to possess such great wealth?" Eliphaz responds, "I have seen fools taking root." You see that by fool he means the sinner. It is typical of the divine economy not to destroy sinners immediately. Rather, God grants them a delay so that they may repent, or so that others not be forced to act in a righteous manner.

  COMMENTARY ON JOB 5:3

• Job 5:15-16

  Look! This is what God does, so the weak may hope for happiness and the powerful may not become proud. In fact, he said above, "Call for help in order to see whether you will be listened to," so that you may not think that there are things that escape providence.… Eliphaz dedicates the beginning of his speech to the defeat of Job. Indeed, God is accustomed to exalt the weak, to bring the powerful down and to confound the cunning. Now draw your own conclusions.

  COMMENTARY ON JOB 5:15B-16B

• Job 5:18

  If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude.

  COMMENTARY ON JOB 5:18

• Job 5:25-27

  Notice how Eliphaz … has inflicted a severe blow. How and in what manner? By showing that Job is not among those who receive a warning or among those who keep faith. Indeed, Eliphaz has applied his words to the person of Job, but his speech has a general meaning. For he says: Here is what we have seen and understood; but if this did not occur in your case, and if you remain in your misfortunes, it is up to you to recognize your own perversity.

  COMMENTARY ON JOB 5:25-27

• Job 6:1-2

  This is what Job means, you show wisdom in the misfortunes of other people. Since you are far away from my misfortunes, you admonish me while you experience a peaceful life. This remark is an answer to the words that were said earlier, "You have instructed many." "You have strengthened the feeble knees." "But now misfortune has come to you, and you are impatient; it touches you, and you are dismayed." Why does he say, "You are dismayed"? I wanted my affliction to become evident, so you would understand that nobody has ever suffered such tribulations. But I perceive my bad luck. He who should have provided me with forgiveness makes me absolutely unforgivable. My misfortune's magnitude, he says, not only doesn't intercede for me, not only makes me seem unworthy of mercy, but condemns me. What should have obtained mercy for me instead makes me hateful and condemnable, and I cannot gain any mercy, in spite of what I say. And the proof is that Eliphaz imputed Job's misfortune to impiety.

  COMMENTARY ON JOB 6:2A-3A

• Job 6:7

  Sores and pus were not enough. A new affliction is added. Job's disease has destroyed his entire sensitivity to the extent that even his nourishment has become a torture for him. Indeed, Job says, the nauseating smell of gangrene has deprived him of the capability to distinguish sensations. Is there anything more painful than that torment? Neither sleep gave him rest nor food nourished him. "As the smell of a lion," Job says. That wild beast, in fact, gives a horrible stench.

  COMMENTARY ON JOB 6:7B

• Job 6:10

  "I do not care to oppose your words," Job says. "It seems to me, in fact, that I have committed nothing resembling what you say. I don't state this openly. I simply say that I am suffering punishments that go beyond what human nature can endure. The vastness of my temptations extends far beyond what human bodies can actually bear." However, observe how, even in the midst of such grief, Job has not decided, in any case, to come and relate his good actions. He has hidden them so far. In addition, he who often with great honesty exposed his fault to public mockery before a brilliant audience is silent about his good actions, even while living in such misery. In fact, Job does not say, "I experienced these sufferings, even though I am righteous." Rather, Job says he cannot bear them.… His language is not that of a man who asserts that he is unjustly punished but that of one who recognizes, on the contrary, the justness of his punishment. He simply cannot bear any more punishment and therefore demands that he obtain forgiveness.

  COMMENTARY ON JOB 6:10A

• Job 6:16-18

  JOB MEANS TO SAY THIS: there is no memory or trace left of my former prosperity. And that is even worse than my misfortune itself. "Oh, that one would indeed weigh the wrath that is upon me and take up my sorrow in a balance together!" And Job now tries to describe his sorrows. "I perceive my food to be loathsome [as the smell of a lion]." I wish to die, but I do not die. I suffer so because I am a man and not a stone; I am an ephemeral human being, I do not enjoy the aid from above. Among my nearest relations, some pass me by without seeing me; others trample me underfoot. No trace of my former prosperity remains.

  COMMENTARY ON JOB 6:16-18B

• Job 6:24

  However, even in such a condition, Job does not refuse to learn. "You may say something useful. I will be silent, if you speak helpful words." But they could not, to be sure, present evidence, but simply proceeded through conjectures. And since Job's life was manifestly full of virtue, they supposed that it was not the ground of his punishments.

  COMMENTARY ON JOB 6:24A

• Job 7:20

  What does Job mean when he says, "What shall I be able to do for you?" What should I do in order to expiate my fault, in order to be reconciled with you? "O you who understand the human mind, why did you make me to be your accuser?" Job speaks this way not because he accuses God—God forbid!—but because what has happened to him raises a serious accusation against God. That is why he says, "You who understand the human mind." Even if they do not speak, you know their secret thoughts and all their intimate reflections, "such a righteous man has suffered such tremendous misfortunes!" But Job does not have the attitude of a man who tries to justify himself. In fact, he has not said, "I am righteous." Rather, they are deeply concerned about me, and that is why they have complained against you because of my trials.

  COMMENTARY ON JOB 7:20A-B

• Job 8:2-3

  Bildad says, "be unjust in his judgments, or will he who has created everything overturn what is just?" Observe what he means: justice accompanies the Creator. However, even though Bildad's words are not entirely applicable to Job, let us see what he means. Do you not perceive the profound justice that reigns in the creation and its profound order? And how everything is well regulated and settled? Therefore, could he who maintains justice and order among the senseless creatures overturn the rules in your case? Further, why did God create everything? Is it not because of you, the human being? And so he who has created so many things, did he not give you what was right to share? He who has created you out of love and has created so many things for you, if he has shown his benevolence toward the universe, this is also a proof of his power. We often overturn justice because of our powerlessness, but "he has created everything," he says. Will he, who is so wise, so just, so powerful, be unjust?

  COMMENTARY ON JOB 8:2A-3B

• Job 9:3-4

  "He is wise in mind, mighty and strong," with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion. If he pronounces one thousand words, we cannot answer a single one. These are wise words. In fact, that righteous man said, "Also the righteous will be happy." About what righteous man is he speaking? But where will we ever find a man who is righteous before God? "Not one of his thousand words." This is exactly what the prophet said as well: "No living person will be found righteous before you." "If you observe our faults, O Lord, O Lord, who will survive?" … God has created human nature. Why? Out of pure benevolence, as all the rest of creation. He has created the universe and all the rest for humans. He stated a commandment, but humanity did not consider it. Afterward he gave them the law, but they neglected it. Then he sent his Son, but they did not consider him either. Then he gave them repentance, but they did not ponder it. Then he threatened them with the punishment of hell, but they disregarded it. But why did he want to save them? Do you want us to ask Paul himself? Listen to what he says: "God dealt with me mercifully because I acted in the ignorance of disbelief." And then, after being called, Paul testified to the profound and providential care, of which he was an object.

  COMMENTARY ON JOB 9:4A

• Job 9:5-6

  "He removes mountains," Job says, "and they do not know it." The mountains, he says, and they do not notice it. And this is in perfect accordance with what David said: "He touches the mountains, and they smoke." In this passage he speaks about the power of God by stating that God can do anything through his avenging power. In fact, Job has testified to his justice and, at the same time, testifies to his power.

  COMMENTARY ON JOB 9:5

• Job 9:18-19

  "He will not let me catch my breath." That is, I am filled with a multitude of afflictions. "He has filled me with bitterness, for indeed he is superior in power. Who, then, shall resist his judgment?" Job does not want to say simply that God is superior to him in power but also that God is able to do whatever he wants.

  COMMENTARY ON JOB 9:18-19

• Job 9:25-26

  He means, "My memories themselves are dead, and I don't even know what I am talking about, as my pain is so great! In the moment itself, in which I speak, I forget, as the storm around me is so strong!"

  COMMENTARY ON JOB 9:25-27

• Job 9:29

  "If I am ungodly, why have I not died?" You see how he does not deny being a sinner. "Why have I not died?" he says. This is not the expression of a man who accuses but who searches.

  COMMENTARY ON JOB 9:29-31

• Job 9:30-31

  I do not know at all, he says, God's plans. "For if I should wash myself with snow and purge myself with pure hands [that would be useless]. You have thoroughly plunged me in filth, and my garment has abhorred me." He means, before everybody's eyes I am an example of impiety. It would be necessary that the wicked disappeared, so that I might not play the role of master for the others anymore. If I become purer than the sun, I still retain filthiness, and not an ordinary filthiness. "My garment has abhorred me." What can I say about people, if even my garment despises me? This is what he more or less means. Even my closest relations have begun to hate me. They have turned away from me not because I am condemned but because they think I am cursed and impure.

  COMMENTARY ON JOB 9:29-31

• Job 9:32-33

  This is what he means, if he who punishes were a man, his punishment would not have entirely condemned the one in affliction. I could have been judged before him and proved that he too is unjust. But since you are God, that is impossible. It is sufficient to be punished and to suffer the greatest condemnation.

  COMMENTARY ON JOB 9:32A

• Job 10:1

  But he also said above, "God would not hearken to him, so that he should answer to one of his charges or of a thousand." How can Job speak so here? "In the bitterness of my soul," he says. Therefore it is not him who speaks but his bitterness, insofar as the reflections of Job allow us to express what he means. "Would that one were present who should hear the cause between both" not in order to examine his life in detail and to show that he is unjustly suffering. He does not say that actually, as in the previous passages. He has often said that it is "because of his iniquity." He wants to demonstrate that the persisting oppression overwhelms him. And this is what Isaiah says, "You became angry, and we, we are distraught," and in another passage, "Why did you lead us astray from your path?" "I fear, [Job] says, lest I fall or capsize; I am afraid to be forced, one day, to blaspheme or to commit suicide."

  COMMENTARY ON JOB 9:32B-10:1

• Job 10:13

  Do you see that "the possibility to know God is manifest in creatures," that our creation was already sufficient to show me the nature of God and his power, without any help from heaven? Indeed the fact that we are so created from a germ, are supported, are not left in perils, is sufficient to show the strength of God and his power, as well as the fact that a sinner is preserved and not punished, whereas a righteous person is punished and chastised.

  COMMENTARY ON JOB 10:13

• Job 11:3

  Zophar means, "Is there none to answer you?" meaning other than we ourselves. Or it could mean: "There is nobody who knows your misfortunes, apart from God, and if he had wanted to disgrace you, then you would have been already dead." Notice that, since Job does not say anywhere that he is unjustly suffering and that he has no faults, this is exactly what they resentfully bring up to him.

  COMMENTARY ON JOB 11:3B

• Job 11:8-9

  He means either, "Can you do anything similar?" or "You are a humble creature in the universe, and consequently you can do nothing; and you are as far from God as 'heaven is removed from earth.' "

  COMMENTARY ON JOB 11:8A

• Job 11:12

  Zophar is right in saying, "Like an ass of the desert." The ass does not stop braying. There is no difference, he says, between our words and those incomprehensible sounds that an ass produces at random and foolishly. We criticize everything, with regard to everything, and we put the blame on everything. Again they exhort Job to take care of his life. But that is useless. That is why Job had said, "If I am righteous, I cannot lift up my head." What is the use of that? Job says, I am righteous, but in his judgment, I am impure.

  COMMENTARY ON JOB 11:8B-12

• Job 11:15

  For Job said, in fact, that a change was impossible: "If I wash myself with snow [that will be of no use], you have deeply plunged me into the mire." That is why Zophar says, "Your face will shine again like pure water." The whole of Zophar's reflections is certainly excellent. The fact, however, that he incessantly repeats that Job's faults have caused his misfortunes is undoubtedly wrong. It is as though Zophar wanted to exhort Job to be converted to virtue, while he was not in sin at all. To say such things demonstrates Zophar's ignorance and the fact that he understood nothing.

  COMMENTARY ON JOB 11:15-16

• Job 12:4-5

  "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. It had been ordained from above. "However," he says, "do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so."

  COMMENTARY ON JOB 12:2-5

• Job 12:7-10

  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? They both give witness that he controls everything and supports both the life and soul of human beings, so well that he can, when he wants, punish and correct them.

  COMMENTARY ON JOB 12:7A-10B

• Job 12:11

  "It is reason that discerns words, and the palate that recognizes the taste of foods." Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better. Or it means, since I am not devoid of reason, I know that. In fact, if God has granted us a palate to recognize the taste of foods, he has also given us reason to make our decisions and the time to acquire knowledge.

  COMMENTARY ON JOB 12:11A

• Job 12:12-13

  "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. "Do you believe," he says, "that you have found out all things?" Even if we possess reason to discern, we need a long time to find out things. "With him are wisdom and power, with him counsel and understanding." "All wisdom indeed," he says, "is in God, in his fullness, and it is in him without any need of time." … Therefore, is it possible that since we know that, we also know all things? I know that the wicked are punished; but I am punished despite my justice, so time is needed to understand this.

  COMMENTARY ON JOB 12:12-13

• Job 13:4-5

  Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking.

  COMMENTARY ON JOB 13:4-5

• Job 13:8-10

  "If he follows your traces," Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged. That is, if you were in my place and God were judging your matters with severity, you would have not judged my words as you do now. Or, to say things in a different manner, you, who speak so, would have not been judges of my words. In fact, Job says, even if you speak more, and you do everything to speak in God's favor, he will not confound you any less and will ask you for explanations.

  COMMENTARY ON JOB 13:8-10A

• Job 13:13-14

  As those, Job says, who devour themselves have a consolation, as those who bite their flesh feel a certain relief in their sufferings, so it is the same with me, when I express myself in these terms, "And I may put my life in my hands." Consider, above all, this sentence, "I may put my life in my hand." This means, I will destroy myself! Like those who destroy themselves, I also find a consolation; and that is my consolation, if God does not cause me to perish, my consolation is to give expression to my thoughts.

  COMMENTARY ON JOB 13:13-14B

• Job 13:16

  "And he shall turn to me for salvation; for fraud shall gain no entrance before him." This means, my consolation is that "fraud shall gain no entrance before him." "You see, I do not speak like you, with hidden thoughts. I know that there is no dissimulation in him."

  COMMENTARY ON JOB 13:15B-16

• Job 13:25-26

  Why, Job says, do you not act clearly? Why do you not say, See, this is the reason why I punish you? It is no small consolation for those who are chastised to know the reason for their punishment. That is why Job says, "Make me know my transgressions," but God will not let him know.

  COMMENTARY ON JOB 13:24-25B

• Job 14:4-5

  You see Job taking refuge again in his nature, because it is impossible, he says, to be pure. [He implores God] not only because of our weakness or our ephemeral nature or the disheartening that fills our life, but because it is also impossible to be pure. "Stay away from me, so that I may be peaceful and satisfied about my life like a laborer." Job expresses again the ephemeral, miserable and unhappy character of life. "And since I am overwhelmed and unhappy, I ask only to be left in peace." Then Job demonstrates that human beings are the unhappiest of all, more than trees, rivers and the sea.

  COMMENTARY ON JOB 14:4-6

• Job 14:20-22

  "A person is punished," Job says, "and, even if he has many descendents, he does not know them. In fact, after his death, he is often deprived of the pleasures that he was accustomed to enjoy while alive. What is the pleasure of leaving children after one who has departed?" You see, everywhere Job emphasizes the ephemeral character of life. It is impossible to come back and to return down here. Even if he leaves children after him, he does not know how they will prosper. He does not know at all whether his descendants will be numerous or scarce. What is more painful than to ignore one's successes and to go away alone by only knowing one's afflictions? Even if something good happens to him after his death, he does not know, nor will he ever know it [in this life]; but what he surely knows now is that "his flesh is in pain and his soul mourns."

  COMMENTARY ON JOB 14:20-22

• Job 15:7-10

  Eliphaz is just about to say, did you by any chance exist before the entire world, so that you learned about the most ancient times? Or did you learn anything from the mouth of God? You are not superior to us in knowledge at all. Since you had said that "wisdom is found in a long time," are you not caught in a trap now? In fact, you are not aged at all, nor were you born before the universe. But Job said that so that his friends might show their pride.

  COMMENTARY ON JOB 15:7A-10B

• Job 15:19

  Eliphaz adds, "No stranger marched against them," that is, the wise are those who enjoy peace and transmit it to their descendants. "No stranger marched against them." This means they made no war nor saw any fight nor knew any revolt, but they stood with nobility and bravery. They did not only survive but also possessed great force and power and enjoyed a profound peace.

  COMMENTARY ON JOB 15:17-23B

• Job 15:20

  "All the life of the ungodly," he says, "is spent in anguish," and when they experience peace, their conscience will know this anguish. "The years granted to the oppressors," who are unjust, "are numbered," he says, because the tyrants are ephemeral.

  COMMENTARY ON JOB 15:17-23B